________________
166
PROLEGOMENA TO PRAKRITICA et JAINICA
Prodha-lobha-bhirutoa-hāsya-pratyābhyẵnny
anuvīci-bhāsaņam pañca (TS. VII. 5). i.e., anger, greed, cowardice, jest and speaking blameless speech are five which cause bhāva-himsā.
On this point, Amộtacandra (11th cent. A.D.) thinks rāga and dveşa can constitute himsā even though no creature perishes. His argument is that once a person is full of anger, he destroys himself, even though he does not destroy any creature.
In the mediaeval period, Somadeva (959 A.D.), one of the outstanding authors, in his Upāsakādhyayana i.e., the sixth, seventh, and eighth books of his Yaśastilaka which constitute an excursus on the Srāvakācāra, has emphasized the positive aspect of ahiņsā which, in his opinion, is maitri, pramoda, kārunya, and mādhyasthya. Maitri is the friendship with the animals by practising non-infliction towards the creatures, pramoda is the affection coupled with the respect for all beings, kārunya is charity to help the needy, and mādhyasthya is a state of equanimity.
Later on, Amitagati (993 A.D.) and Amstacandra (11th cent. A.D.) in their respective treatises Srāvakācāra (VI. 33-44) and Puruşārtha-siddhyupāya (verses 79-89) advocated absolute ahimsā (non-violence) (Introducing Jainism, pp. 71-72).
Another author Devagupta (1016 A.D.) by name in his Nava-pada-prakarana (verse 22) described the various facets of himsā. He says that himsā may be ārambhaja or anārambhaja. Arambhaja himsă is inherent in the occupation, whereas anārambhaja is not related to the occupation. There is another himsā called sankalpaja which is intentional. Crimes done by himsā may be either sārthaka or nirarthaka. Sārthaka himsā may be committed with care and attention (sāpekşa), while, if it is committed carelessly, it is nirapeksa. This idea of himsã corroborates with the conception of Umāsvāti described above..
In the mediaeval period, Hemacandra (1088-1172
