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and speech and consequently, one ought to be vigilant about what one thinks what one does and what one speaks if one has to avoid violence.
We can conclude this discussion on practical non-violence by saying that one, who acts (mentally, bodily and verbally i.e. by thought action and words) without recklessness (vigilantly), without any ill-will towards anybody and without any intention to cause hurt, injury or impairment to any vitality of any livingbeing practises practical non-violence (Vyavahāra ahimsā). In other words practical non-violence includes not thinking ill, not acting ill and not speaking ill.
From this deliberation emerge two constituents of violencenegligence and injury to vitality. These two give rise to the following four combinations: -
1. Absence of negligence as well as injury, 2. Injury in spite of utmost vigilance, 3. Negligence not resulting in any injury, and
4. Negligence resulting in injury.
It can be appreciated that the first combination is the ideal combination and is perfectly non-violent. The second combination is practically non-violent as one can only be vigilant in his actions and if an injury occurs in spite of being vigilant, it is unavoidable and cannot be helped. The third combination cannot be accepted as non-violent, even from a practical standpoint as it is only a matter of chance that the injury did not occur in spite of the negligence of the perpetrator, it could have occurred and is, therefore, not to the credit of the negligent person. Though it did not result in any physical violence (Dravya Himsā) but such violence is termed as volitional violence (Bhāva Himsā) and ought to be avoided. The fourth category in which there is injury occurring due to the negligence is the worst case in point and ought to be avoided at all cost. From this discussion it is
60 : JAINISM: THE CREED FOR ALL TIMES
