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AHIMSA
145
to attachment, malice, delusion, etc., the attitudes of the soul. Violence does not crop up in the soul on account of others.
sükşmāpi na khalu hinsă paravastunivandhanā bhavatı pumsah, hinsāyatananivettih parināmavisuddhaye tadapi kāryā?
Though violence is not the outcome of other objects, it is necessary to give up accumulation, etc., for the purification of attitude for whether one dies or does not die, unrestrained people invariably acquire bondage. Hence,
maradu va jiyadu jīvo ayadācārasya nicchida hinsā payadassa natthi bandho hinsāmettena samidassa
Violence may be of two types, viz., subjective and objective. When the pure attitudes of the soul get defiled by the rise of subjective factors like attachment, etc., it is subjective violence, and the fact of killing of objects and beings in which subjective violence is the instrument is objective violence
In ordinary language, violence means chastising someone, giving him pain, etc, Indeed, these are forms of violence, but they are the outcome of carelessness. Hence according to Acarya Umasvami.
pramatta yogāt prāņavyaparopanam himsā
This carelessness is rooted in attachment, malice, delusion, etc. Thus in the above statement, two types of violence enter into objective violence But normally our vision is fixed on external (visible) acts of violence, and does not reach the internal one, the subjective form of violence. Hence special effort has been made here to draw the attention to subjective type of violence which is caused by attachment, malice, etc.
A question may be asked here Well, deep attachment may be called violence but why the mild attachment ? The anewer is
3 Ibid., Sloka, 49. 4 Pravacanasāra, Gathā, 217.
