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The Conduct of a Householder
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contradiction may be superficial and not real. A wider outlook is necessary to avoid quarrels which lead not only to mental conflicts but to so much of bloodshed in the name of religion and ideologies. It is a matter of daily experience that contradictory attributes can be assigned to the same object from different points of view. The same tree which is said to be movable from the point of view of branches, is said to be immovable from the point of view of root and trunk. We do not like to listen to the view-points of others on account of our prides and prejudices. But a non-violent person, who is free from attachment and aversion, will dispassionately look at every problem and would be able to arrive at the truth by reconciling different points of view by putting them in their proper perspective. In fact, most of the so-called ideological conflicts are motivated by selfish interest. Non-violence teaches us to be master of our passions and accept objective views on all problems.
Types of violence
From real point of view violence is only of one type; but from practical point of view it can be classified into many varieties. Jaina thinkers have classified violence into 108] varieties so that the aspirant can detect even the minutest form of violence.1 The violence is three-fold in as much as it can be (1) committed by the person himself (kṛta) or (2) got committed by others (kārita) or (3) got committed by others by giving consent (anumodanā). This three-fold violence becomes nine-fold as it can be committed by either of the three agencies of mind, speech and body. This nine-fold violence becomes twentyseven-fold as it has three stages: (1) thinking of violent action (samrambha), (2) making preparation for violence (Samārambha) and (3) actual committal (ārambha). This twentyseven-fold violence becomes one hundred and eightfold as it could be inspired by either of the four passions. This classification shows that Jainācāryas took a comprehensive view of non-violence.
Avoidance of violence in all its varieties is possible only
1. Amitagatisravakācāra, Bombay, Vik. Sam. 1979, 6.12-13.
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