Jain Digest 2005 01

Author(s): Federation of JAINA
Publisher: USA Federation of JAINA

Page 19

ANARTHADAND VIRMAN VRAT
The Avoidance Of Purposeless Violence
Virae Anatthadande Tachcham Sa Chauviho Avajzano Pamäyäyariyam Hinsappayanam Pävovaese Ya
-Samansuttam (The third auxiliary restraint of avoiding purposeless violence consists of refraining from fourfold evils of vile contemplation,
indolent behavior, lending violent tools and equipment and advocating the sinful activities)
In the previous chapters we have discussed five principal and Dhyan, in this context, means remaining engrossed. restraints and two auxiliary restraints that are known as Sometimes, however, instead of restricting ourselves to Gunavrats. In this chapter we are going to discuss the eighth
the feeling of pain or worry, we happen to go beyond that. restraint known as Anarthadanad Virman which is also the
We may lose our mental composure and get mad, wild or third and the last Gunavrat. The term Artha is used here in
desperate at the prevailing conditions. If we feel or perceive the sense of being purposeful. Anartha is the reverse of it
any situation as unbearable or intolerable, we may even think meaning purposeless, Dand means hurting and Virman means
of resorting to any foul means for mitigating the same. Or refraining from. So the term Anarthadand Virman means
believing that some one else is responsible for causing that refraining from purposeless hurting.
situation, we may blame him and may also think of hurting During our routine life, we undertake different types of him in some way. In short, we react by indulging in wrath, activities. Some of them may be necessary for the survival and vengeance, deceit, falsehood, etc. Obviously, these are evil some may be voluntary. But every activity does involve some sensations. In our Indian language such sensations are termed degree of violence. The religious training makes us aware of as Raudra. Reacting to any situation with such sensations is the possibility of causing violence by resorting to different therefore called Raudradhyan. activities. That can be helpful in avoiding the violent activities; Such Artdhyan or Raudradhyan are the root causes of and if the activities are indispensable, they can be undertaken
indulgence in physical and mental violence. Indulging in such
in in a way that causes least possible violence. The seven restraints,
sensations, in no way, helps in averting the misery or the pain; that we have discussed so far, deal with such activities. There
but that does defile our mind and thereby results in are, however, activities, which are purposeless, dispensable and
unwholesome Karmas, consequences of which we have to face can be easily avoided. This restraint deals with them.
sooner or later. The right way is therefore to overcome the We do happen to indulge in purposeless violence. For problems by resorting to equitable measures. If the situation instance, while walking I may pass by a tree and pluck a does not change in spite of the right endeavor, we should branch or bunch of leaves. If I see a stone, I may pick it and consider it as the consequence of some operative Karma and throw at a sleeping dog or a tree, or fling it in the air. If I have face it without defiling ourselves. We should remember that a stick, I wield it at a dog or other animal passing by. There is every situation is transitory and passes off in due course. Instead obviously no reason for doing anything of that type; I am of blaming the situation or the persons concerned, if we face simply conditioned to do that without any purpose. it with the sense of equanimity, we can gain Nirjara The second aspect of this restraint pertains to mental level.
(eradication) of old Karmas and would not acquire the new We come across different situations in life, some of them are ones. perceived as pleasing and others as displeasing. In the former T he third aspect of this restraint pertains to excessive case, we usually crave for retention of the situations. In the concern for physical appearance. Taking bath or other normal latter case we feel unpleasant and react with the sense of care of the body so as to keep it fit and clean is not objectionable aversion. For instance, we intend to eat and do not get the for the laymen. But they need not be overly concerned with food on time or get the food that we do not like; or we want appearance. One should remember that youth and to take bath and do not get water or soap; or we experience attractiveness of the body do not stay forever. The aging process pain arising from some injury or disease and feel it unbearable; is going to function whether one likes it or not. It should also or means of our livelihood may be at stake. In such cases we be kept in mind that the present embodiment is a temporary feel sad, concerned, gloomy or agonized and feel worried or phenomenon and it has to be given up sooner or later. The get depressed, agitated or restless. Our attention remains drawn excessive concern for its appearance therefore amounts to to such situations. Our mind stays occupied with the sense of vanity. Insisting upon the scented soap or water, application unhappiness, worries, anxiety etc.. Reacting to the situations of dyes, too much make up, putting on glamorous or with such sensation is called Artdhyan. Art means afflicted fashionable clothes, spraying perfumes etc. constitute such
JAIN DIGEST. Spring 2005/17 Jain Education Intemational For Private & Personal Use Only