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30/MANAV DHARMA
people of the world. Hence the need is to have a careful movement in the sunlight on such innocent path which has been tred by so many great personages and after carefully visualising the spot, the urine, Latrine and other dirty filth are to be disposed off. Some of these routine practices are to be followed, without hiding the physical strength and the working procedure. That is why, the holy saints have rightly said "pramatta yogata Pranavya paropanam Himsa" (प्रमतयोगात प्राणाव्य परोपणां हिंसा.) the meaning therely is to say that noneno living being should be put to any kind of trouble or torture dut to self idleness or evil passions. No doubt, that inspite of doing all the best in the routine life of working and movement on the corrected path and on the proper disposal of the filth at some proper place, the violence of small tiny germs and insects is even possible. But to save from all such happening is also not possible but after proper examination and careful movement, to save one self from such acts of violence is known as AHIMSA or Non-violence and to follow it up with all determination is called AHIMSA MAHAVRATA (Non-viloence)
As we have understood non-violence, in the same way we should understand the speaking of the truth. To narrate a thing as it exists and as it is visible is called Truthfulness. But every object is subject to modification at every moment and pudgala (Non-living) object has some inherent qualities, properties, nature and characteristics. But out of so many inherent qualities, at a time only one property or quality of the object is visible and possible, speech has no capacity and power to narrate so many properties of an object at a time. Consequently the relative pluralism of an object can easily be understood with particular stand point (Naya) and then the same can be narrated in a particular system/doctrine of manifold points of view. If this system is not adopted, the particular speech can not bear the Truthfulness. That is why, those people, who are very well aware about the truth of an object, generally keep mum or silence and then only the mirculous Divine sound of the omniscient's preachings in the Holy Assembly of Jina's (समोशरणमें दिव्यध्वनि का खिरना) comes out. In the same way if a need arises to disclose the truth and the real situation of an object, then the preacher expresses the truth without any fear, temptation and prejudices and speaks only such words which should be limited and in well controlled language and which aims for the welfare of the whole word. The speech should be based on religious principles, embodied with the doctrines of religion and should not be misguiding and must engross the mind of the listener with reality and truthfulness of the situation or of an object. No doubt should remain in any listener. This is known as the Truth Mahavrata.
