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relishes sensuous objects, and as a result, fails to get rid of his sufferings, leads a miserable life and is caught up in the whirlpool of miseries.
The enjoyment of sensual objects, even though it produces temporary satisfaction, is sure to cause misery in the long run. Such enjoyment, therefore, is nothing but unalloyed misery. The implication is that the person who approves of desirable objects cannot cross the whirlpool of misery.46 Refrences: 1. Acārānga Curni, p. 89: pāvam-himsādi jāva micchādamsaņassallam. 2. Ibid, p. 89: satam na kujjá no annehim karave karemtam pannam ņāņumodae,
anumodaņā akara-ņākäranena gahită, ņavae navabhedena. 3. Apte, parāmarśaḥ-violence. 4. One who causes violence to any one (system of living beings) can cause violence
to anyone of the six systems of living beings (i.e. he causes violence to all the six systems). - In the background of this Sūtra, there underlies the ideology of non-violence and friendiness. For a sådhaka, violence to all living beings is prohibited. This total prohibition creates the right temperament towards non-violence. If the killing of a particular system of beings is allowed and that of another system or systems of beings is prohibited, the right attitude towards non-violence cannot be friendly towards other systems of beings. In the epoch of Bhagavān Mahăvira some friars used to justify themselves by saying that they killed no other living beings except beings of water-body. Some ascetics, belonging to the Sramana tradition, used to profess, 'We perpetrate violence only for food and for no other purpose.' When Bhagavān Mahavira's disciples used to pass through the paths of the jungle, there was a dearth of 'inanimate water' (Cf. 1.54-55). In many cases monks died of thirst. It is probable that a question might have been raised as to what harm might accrue from drinking animate water under those dire circumstances. Bhagavan Mahavira, after weighing the pros and cons of the issue, observed that an aspirant whose mind was filled with a dormant feeling of violence even towards a single system of beings could not stride the path of absolute nonviolence. Therefore, the sprit of friendliness should be very dense in the mind of a sadhaka. There should not remain the least trace of indulging in violence to any system of living beings. The present Sutra is in the context of acquisitiveness. Therefore, another interpretation of this Sutra is possible in the context of acquisitiveness. Violence, untruth, stealing, non-celebacy, acquisitiveness and post-sunset dinner -- these are six avratasli.e. infringement of the six vows). Is it possible that anybody practising anyone of these six infringements can save himself
TH Y511 Hari-H18, 2005
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