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self, but the knowledge that reveals the external world and internal world is one and the
same. That is why, the author has laid down - One who knows the inner self knows the external (world) as well: One who knows the external (world) knows the inner self as well. 2. Three pre-requisites of the practice of non-violence are as follows:
Perception of terror caused by violence. (2) Realisation of detrimental consequences of violence. (3) Equality of all other beings with the Self-that is to say that just as we like pleasure and
dislike pain, so do other beings and the vice versa. Cf. Dasavealiyam, 6.37. Acāranga Niryukti, gāthā 170: viane ya tālavamre suppasiyapatta celakanne ya, abhidhāraņā ya bāhim gamdhaggi vāu satthāim. Angasuttāni, Thānam, 2/133-137 Ibid, Thāṇam, 5/183, pamcavidhã acittá vāukāiyā pannattā, tam jaha- akkamte, dhamte, pilie, sariranugate, sammucchime. Niśīthabhäşya Cūrni, part I, pp. 85-96 BỊhatkalpabhāșya, Gäthās 973-980 Apte, upādā- to seize, to attack Ācārānga Curņi, p. 41-42: ctthavi jāna anuvāiyamāņā. je āyāre ramamti. aņārambhamānā viņayam vadamti. ärambhe asattā ņo pagaremti samgam. All actions flow from man's conscience which is controlled by his intellect. The intellect, in its turn is triggered off by delusion or non-delusion which respectively makes it untruthful or truthful-vicious or righteous, One whose intellect is illumined by Truth is straightforward in action, speech and thought, and acts with consistency. Only a conscience guided by the intellect fully illumined with Truth can abstain from violence and sensuality. Any sādhaka cannot refrain from violence and sensuality only by external conduct. Only through conscience, guided by the intellect,fully illumined with Truth can one do so.
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