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individual then will not be able to distinguish between what is right and what is wrong; and may not even try for his realization or release. But when the intensity does not blind the one in taking the right attitude, it may obstruct the discipline of the house-holder partially. This type of violence which deters the house-holder to follow the required prescriptions necessary for controlling his behaviour is known as apratyākhyāni — the violence which compels the householder to go back to a life of indiscipline. This is also quite a damaging type of violence. But some times the violence, i. e., intensity involved in the passions, that causes the obstruction, is not so strong as to become a hinderance in taking the right attitude and/or in obeying the prescriptions of the house-holder, may at the same time be intense enough to create obstructions in the discipline of the monks. This is known as pratyākhyāni, i. e., a type of violence that conceals the right vision of the monk and makes him step down from his position. The last but not the least type of violence is of mild intensity which though does not compel the monk to forgo his monkhood, but it surely creates an obstruction in the attainment of liberation, this is known as sañjavalana.
Whatever the case may be, violence is characterised in the present typology with the intensity of the kaşaya which obstructs the royal road of realization. It creates a gap between the potentiality and the actuality.
We have tried so far to show that the definition of violence as "the cause of the difference between the potential and the actual, between what could have been and what is" fits well into the scheme of Jaina philosophy. We have also tried to show that in Jainism violence does not mean merely hurting a person somatically but it also involves a psychological factor in the 'actor', the 'sufferer' and the 'act' of violence. The actor has the desposition, the sufferer is hurt mentally and intention is part of the act of violence. All these aspects or dimensions are to be taken together in order to understand violence as a whole.
The various dimensions of violence enumerated by Johan Galtung correspond roughly with the typologies framed in Jainism. But there is one important difference. Galtung distinguishes between the individual and the structural violence. The structural violence is the built-in violence in the very structure of a given society. It works as an obstruction in the realization of
potentialities; but goes unrecognized by the 'actor' as well as the 'sufferer'. Jain Education International For Private & Personal Use Only
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