Jaina Philosophy and Religion

Author(s): Nyayavijay
Publisher: B L Institute of Indology

Page 77

Jaina Path of Purification (Liberation)
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afford to reduce the activity of duty or the activity meant for the (spiritual) welfare of the people, simply in order to reduce violence in this way? We should not reduce such activity simply for fear of violence. No doubt the killing of or injury to living beings which is inevitable and natural in sustaining the body is committed without intention, while conducting such activities even with proper care, vigilance and discretion. But that defect of violence which we incur is very negligible. Not only that, but that very little defect melts away in the vast rushing stream of good and wholesome acts of duty.
Moreover, is it certain that by renouncing activity one will be free from violence? Mind is not bound to become calm simply by renouncing overt activity. It is possible that mind is excessively perturbed even when the body is inactive. Though on one side control over body is very great, yet on the other side furiousness of mind is so great that it may bind karmas causing birth in terrible hells. To illustrate this point, the Jaina works relate the well-known stories of Prasannacandra Rājarși, etc.
And if one concedes the activity of eating, drinking, etc., why should one stop the activity meant solely for social good and welfare as also the activity which duty demands?
Bondage and liberation depend on the mental states. Good and wholesome mental states direct the body to do good and wholesome acts. So, the important point one should bear in mind is that one should keep one's mind ever vigilant in order to prevent evil thoughts and feelings from stealthily entering the mind. Members of the society are required to perform such activities as are necessary for its maintenance and sustenance as well as for its happiness and comforts. And though there is no intention to kill or injure living beings, violence (external violence) is no doubt committed in such activities. So, in what way one should conduct such activities if one is required to conduct them for the happiness and comforts of the society? According to the Jaina works on religious conduct, the answer to the question is that if these activities are conducted with such care and vigilance that all avoidable and unnecessary violence is assiduously refrained from, then whatever violence that may take place in those activities should not be regarded as defilement and of evil nature. But if these activities are conducted without taking proper care for refraining from avoidable and unnecessary violence, then that violence due to carelessness and negligence becomes defect and defilement. In this case, if there may not be any external violence in the overt activities, even then on account of carelessness and negligence with