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ahiṁsā emphasises the number of senses for calculating ahimsā, yet in certain situations ahiṁsā can not always be commensurate with the number of senses affected. This presents before us situations wherein mere mathematical calculation on the basis of senses can not guide us in calculating ahiṁsā. In simple situations number of senses may be useful in the calculation of ahimsā, but in complex situations this method may misguide
us.
The Puruşārthasiddhyupāya seems to be aware of this fact. Therefore, it says, though hiṁsā may be committed by one yet there may be many who will have to suffer the consequences; it may be committed by many, the consequences may be suffered by one. Besides, in spite of the two persons following the same course of hiṁsā, divergence at the time of fruition may be exhibited on account of the differences in their states of mind. Moreover, he does not explicitly commit himsā, may also reap the fruits of himsā because of his continual inclination towards indulging in himsā; and he who apparently employs himself in the acts of himsā may not be liable to fruits of himsā. Thus we may conclude that in judging the acts of himsā and ahiṁsā, it is the internal state of mind that counts. This does not mean that the outward commission of himsā has no relevance. The importance of the internal state of mind should not be overemphasised. The Puruşārthasiddhyupāya tells us that he who exclusively emphasises the internal aspect at the expense of the external, forgets the significance of outward behaviour."7
(2) The second thing which is the good or good in itself according to the Jinișt is virtuous disposition and action and the appreciation for the virtuous. The virtuous are those who have disposition not to act unjustlys, who have disposition to bestow fearlessness on the fearful", to treat the distressed, the thirsty and hungry with kindness20, to act charitably
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Spiritual Awakening (Samyagdarśana) and Other Essays
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