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Purushartha - Siddhyapaya

Acharya Amrit Chandra Suri 

Translated by Ajit Prasada 

Exposition of Purushartha-Siddhyupaya.

41. When engaged in complete abstention one becomes a saint, the personification of pure Jiva. He who is engaged in partial restraint only, would be a disciple.  

42. All this indulgence is "Himsa" because in injures the real nature of Jiva. Falsehood, etc., are only given by way of illustration, for the instruction of the disciple.  

43. Any injury whatsoever to the material or conscious vitalities caused through passionate activity of mind, body or speech is Himsa, assuredly.  

44. Assuredly, the non appearance of attachment and other (passions) is Ahimsa, and their appearance is Himsa. This is a summary of the Jaina Scripture.

 45. There never is Himsa when vitalities are injured, is a person is not moved by any kind of passions and is carefully following Right Conduct.

 46. And, if one acts carelessly, moved by the influence of passions, there certainly advances Himsa in front of him whether a living being is killed or not.  

47. Because under the influence of passion, the person first injures the self, through the self; whether there is subsequently an injury caused to another being or not.  

48. The want of abstinence from Himsa, and indulgence in Himsa, both constitute Himsa; and thus whenever there is careless activity of mind, body, or speech, there always is injury to vitalities.

49. A mere contact with external objects, will not make a person guilty of Himsa. Even then, for the purification of thought, one ought to avoid external causes leading to Himsa.  

50. He, who, ignorant of the real point of view, takes shelter therein in practice, is a fool, and being indifferent to external conduct, he destroys all practical discipline.

51. One who does not actually commit Himsa, becomes responsible for the consequences of Himsa; and another who actually commits Himsa, would not be liable for the fruit of Himsa.

 52. To one, trifling Himsa brings in time serious result; to another grievous Himsa at time of fruition causes small consequence.  

53. Even when jointly committed by two persons the same Himsa at the time of fruition, curiously enough, causes severe retribution to one, and a mild one to another.

 54. Because of intention, Himsa is culpable sometimes before it is committed, sometimes at the time of commission, sometimes even after it has been committed, and sometimes for attempt to commit it, even when it is not committed, because of the intention to commit Himsa.

 55. Himsa is committed by one, and there are many who suffer the consequences; many commit Himsa, and only one suffers the consequence for Himsa.

 56. Himsa gives to one at the time of fruition, the consequence of Himsa only; to another that same Himsa gives considerable Ahimsa reward.  

57. In result, Ahimsa gives to one the consequence of Himsa; to another Himsa gives the benefit of Ahimsa. It is not otherwise.  

58. In this forest of various points of view, difficult to be traversed, only the masters who have a through acquaintance with the application of different view-points, can help those who are ignorant of the Path.

 59. The wheel of Jain view-points, extremely shapredged, and difficult to be warded off, would, when used by misguided intellects, cut off (their) heads, quickly.

 60. Having thus correctly understood what is meant by Himsa, its consequence, its victim, and its perpetrator, persons who embrace (the doctrine) should always avoid Himsa, to the best of their capacity.