ISJS Jainism Study Notes E5 Vol 02

Author(s): International School for Jain Studies
Publisher: International School for Jain Studies

Page 245

UDIES
constitution. 10 We may thus say that both the indulgence in Hims, and the negation of abstinence from Himsă constitute if, by careless bodily movements no animate being is oppressed, the actions are not free from Himsā. 11 In other words, he who has not abandoned Himsā though he is not factually indulging in it, commits Himsā on account of having the subconscious frame of mind for its perpetration. Again, he who employs his mind, body and speech in injuring others also commits Himsā on account of actually indulging in it. Thus, wherever there is inadvertence of mind, body or speech, Himsā is inevitable.12
2.1.4 Internal Mind and Outward Action It will be the height of folly and impertinence if any man conceitedly argues that it is no use renouncing the performance of certain actions, but that the internal mind alone ought to be uncontaminated. But it is to be borne in mind that in lower stages, which exceedingly fall short of self-realisation, the external performance of a man has no meaning without his being internally disposed to do so. Hence the external and the internal influence each other; and in most cases the internal precedes the external. Thus, in no case, the outward commission of Himsā, without the presence of internal corruption can be vindicated. He who exclusively emphasizes the internal at the expense of the external forgets the significance of outward behaviour.13 He loses sight of the fact that the impiousness of external actions necessarily leads to the pollution of the internal mind, thus disfiguring both the aspects, namely, the internal and the external. In consequence, both the Niscaya and Vyavahāra Nayas, i.e., both the internal and external aspects should occupy their due places.
2.1.5 Intentional and Non-Intentional Himsā Hiņsā is of two kinds, namely, intentional and non-intentional. 14The intentional perpetrator of Himsā engages himself in the commitment of the acts of Himsā by his own mind, speech and action; provokes others to commit them; and endorses such acts of others. Besides, Himsā, which is unavoidably committed by defending oneself from one's foes, is denominated as non-intentional defensive Himsā. This leads us to the philosophy of fighting defensive wars.15
10 Purusārthasidhyupāya of Amrtacandra, 46, 47, Shrimad Rajachandra Ashram, Agas.
11 lbid., 48. 12 /bid., 48. 13 Ibid., 50 14 Jainendra-siddhantasära by Pt. Chainsukhadasa, Page 63, Sadbodha Granthamala, Jaipur 15 Ibid., Page 63.
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STUDY NOTES version 5.0