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RESTRAINTS THE ESSENCE OF JAIN PRACTICE
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hurting of every sort, irrespective of the motive, constitutes violence. But that concept is not right. It is possible to conceive of cases where the apparent violence can be justified. Take, for instance, the case of a patient with a terminal tumor in stomach, which needs to be operated. It can happen that while the surgeon opens the stomach, the tumor may rupture and the patient may die. Opening the stomach in this case is the immediate cause of death and the surgeon is evidently instrumental in bringing it out. He would not, however, be blamed for that, because his intention was to remove the tumor, which was the real cause of death.
If, however, the patient would have died on account of the negligence or absence of precaution on the part of the surgeon, it would be termed as his Pramattayog (non-vigilance) and hence he could be held responsible for causing the death. It is therefore pertinent to state that deprival of life by virtue of negligence, non-vigilance, etc. constitutes violence.
असदभिधानमनृतम् ॥७-९॥ 7.9: Asadabhiddhänam Anstam (Lie consists of uttering what is not true.)
This sutra defines lie as speaking contrary to the truth. It means that denying anything that has been done or stating anything contrary to the facts amounts to lying. Though the sutra specifies only uttering of lie, it covers untrue contemplation as well. Moreover, 'Pramatta Yogät specified in the previous sutra should be considered implicit in this sutra, because it is possible to conceive of situations where partial truth can be justified. To take a medical illustration once again,
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