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१०६ :
The first state is a perfect example of non-violence as there is neither negligence nor passion nor injury. The second example is also of non-violence. As Pravancansāra' maintains "A tiny insect may be trampled to death under the foot of an ascetic of restrained movement. However, since there is no attachment or hatred, no bondage is caused". In the third example though there is no injury or damage to vitality of the victim the person engaged is full of carelessness. Hence it is called Bhava Himsā or mental violence. The last or fourth category is the worst example of violence. Hence we come to the conclusion that careless conduct is violence and careful conduct is non-violence.
श्रमण/अक्टूबर-दिसम्बर / १९९६
Himsă or violence has been generally understood as harm done to others; for Jains, however, it refers primarily to injuring oneselfor, behaviour which prevents the soul's ability to attain Nirvāṇa or emancipation. Thus the killing of animals, for example is reprehensible not only for the suffering produced in the victim, but even more so because it involves intense passions on the part of the killer, passions which bind him more firmly in the grip of Samsāra (transmigration). The Jaina concept of violence then is very broad in terms of the actions to which it refers, and the need for abandonment of such action becomes of permanent importance to the spiritual aspirant.
Non-Violence in Practical Life
Recognising that total adherence to non-violence is impossible for a householder, Jaina teachers have drawn a distinction between, injurious activities totally forbidden and those which may be tolerated within strict guidelines. From this standpoint violence has been classified in following four categories.
1.
2.
Saṁkalpī Himsā - involving deliberately and purposefully injuring the living beings like organising bull fights etc. Ārambhi Himsā - involving unintentional but indirect injury to living beings from acts necessary for normal life like cooking or cleaning.
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