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TULSI-PRAJNA, Jan.-March, 1992
The same sort of definition also occured in the Puruśārtha siddhyupāya". "Yatkhobe Kasayogatprananam drarya-bhāvarupanam Vyaparopanasya karaṇam suniscits bhavate sa hiṁsā.”?48 (Any injury whatsoever to the physical or mental vitally caused through passionate activity of mind, body and speach is violence assuredly.) The “Puruşārtha siddhyupāya” divides prānas or vitality into two parts: Bhāva prāna and dravya prāņa. "The difference between them is explained in the following way :
Prāna or life according to the Jainas is either the “bhāva prāna" i.e., the inner and subjective itself consisting in the conscious state in its atmost parity or the "dravya prāņa", i.e. the outer and the objective modes and organs through which the inner self expresses itself. Hirsā or violence is committed when either the inner-self of a being or the outward vehicle of the expression, e.g. the body is in any way hurt.''49
Mrs. S. Stevension describes the defference between spritual and actual murder. She said that one commits Bhava hiṁsā by wishing for someone's death and desiring harm to befall him and even by not continuing and completing one's own education, or not striving to improve one's own mind, and failing to exercise and discipline one's own soul or kill by stultifying what one might have been.95
This kind of interpretation of Bhāva hiṁsā or mental violence, against one's own self represents an advanced interpretation of Jaina ethics, partly based on rare sayings. If defines introverted mental violence as not developing all those ethical and mental faculties, which one could have developed to reach a higher ethical value. Popular Jainism pays more attention to drayya hińså than Bhāva hiṁsā. It would perphaps be difficult to apply bhāva hiṁsā. It would suit lower animal, as violence done to animal rarely goes beyond the physical.
The Jaina inonasticism is an example of an effort to practise nonviolence universally. They place jivas or living beings in categories according to the number of sense-organs that they have the lowest are one-sensed beings, ekendrya, like vegetable cells. Then, there are two-sensed beings, dvīndriya, such as worms having the sense of touch and taste. Thirdly, there are trindriya, three-sensed beings like the bug and the ant. Fourthly, there are caturendriya, foursensed beings, like fly, having sight also, and finally two kinds of five-sensed beings :-irrational and retional (pancendriya asamiñi and samjñi),51
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