Acharya Mahaprajna
1.32 ettha satthaṃ asamāraṃbhamāṇassa iccete āraṃbhā pariṇṇātā bhavaṃti.
The person not indulging in acts of violence is capable of comprehending and abandoning them.
Bhāṣyaṃ Sūtras 31,32
A person, ignorant of the reality of earth-bodied beings and their pain, indulges in injuring them. Such person cannot abandon the habit of indulging in such violence.
The person who has made the correct estimate knows the soulhood and the pain of the earth-bodied beings and does not indulge in injury to them. He has indeed given up the attitude of violence towards these beings.
An ascetic initiated into the discipline of Lord Mahāvῑra abstains from violence to the earth-bodied beings. His clear comprehension of the souls and their feelings of pain is the chief reason of abstinence.
1.33 taṃ pariṇṇāya mehāvῑ neva sayaṃ puḍhavi-satthaṃ samāraṃbhejjā, nevaṇṇehiṃ puḍhavi-satthaṃ samāraṃbhāvejjā, nevaṇṇe puḍhavi-satthaṃ samāraṃbhaṃte samaṇujāṇejjā.
Comprehending this, an intelligent ascetic should not indulge in violence to earth-bodied beings, nor should he instigate others to do so, nor should he approve of such violence committed by others.
Bhāṣyaṃ Sūtra 33
There may be many aspects of an act of commission. According to the Jaina philosophers, there are three such aspects: to do oneself, to get done by others and to approve of such acts. Here the one is enjoined to desist from killing earth-bodied beings in these three ways.
1.34 jassete puḍhavi-kamma-samāraṃbhā pariṇṇātā bhavaṃti, se hu muṇῑ pariṇṇātā-kamme. - tti bemi.
The ascetic who comprehends and abandons these acts of violence to the earth-bodied beings is indeed an ascetic who has fully comprehended and abandoned all acts of violence.
Bhāṣyaṃ Sūtra 34
The scriptural dictum 'knowledge first and then practice'[1] is followed in the case of violence to earth-bodied beings, which is to be understood by Comprehension-qua-knowledge and given up by comprehension-qua-abandonment. The comprehension thus has two aspects, namely, as cause and as effect. Comprehension as cause is the knowledge and comprehension as effect is the abandonment. The monk who knows the act of violence to the earth-bodied beings and abandons such violence is comprehender of the act of violence.[1]
