Purushartha - Siddhyapaya
Acharya Amrit Chandra Suri
Translated by Ajit Prasada
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
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
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
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