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(1763-4) Simply by killing one does not become harmful, and one who does not kill is not necessarly innocent. And it is not that one could be innocent if there were few souls and harmful (only) because there were very many.
Even when not killing one is known to be harmful on account of evil designs, like a hunter (or a butcher). Even when injuring one is not injurious on account of good intentions, as for instance a doctor.
(1765) Being equipped with the five samitis (self-regulations) and the three guptis (self-controls) a wise man is non-injurious (non-killer), not otherwise. It (sin of injury) may accrue to him or may not through obstruction (injury) to souls.
(1766) It is the evil motive that is Injury. In certain cases it depends on the external agency and in certain others it does not, since the external agency is inconclusive (not absolutely necessary).
(1767) Injury to the soul is regarded as Injury if it is the cause of an evil result or if it has an evil motive. For whom this is not the instrumental factor, it is not injury even when it (i.e. injury to the soul) is there.
(1768) As sound, etc. do not result in passions for a person free from infatuation owing to the purity of his intentions, so even injury to the soul is not Injury for one with a pure mind.
(1769) When the śramana's (Vyakta’s) doubt was set at nought by the Jina, free from old age and death, he became a monk along with his 500 followers (pupils).
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