Kesarimalji Surana Abhinandan Granth

SR No.: 012044
Original Sutra Author: N/A
Author: Nathmal Tatia, Dev Kothari
Publisher: Kesarimalji Surana Abhinandan Granth Prakashan Samiti
Publication Year: 1982
Total Pages: 1294
Language: Hindi, English
Classification: Smruti_Granth & Articles
File Size: 34 MB

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Karmayogi Śri Kesarimalji Surāṇā Abhinandana Grantha: Seventh Part
as pramattayoga himsa and why the portion 'pranavyaparopana' is included in this definition. The answer is: It is not possible for masses immediately to refrain from pramattayoga to a great extent. On the other hand, mere destruction of life which is gross as compared with pramattayoga can easily be avoided, and such abstinence, too, is desirable. For, as this abstinence, even if unaccompanied by the giving up of pramattayoga, goes on increassing, it leads to more and more peace and prosperity of the masses.
Further, the development of ahimsa is due to the abstinence from prāṇavyaparopaṇa, which finally leads to the giving up of pramattayoga, so far as the masses are concerned. Consequently, though on a spiritual plane the abstinence from pramattayoga is the main thing, it is essential that while defining himsa, the portion prāṇavyaparopana should from a part and parcel of it so far as the life of the masses goes and this gross abstinence from destruction of life should be looked upon as ahimsā.
Ahmsā literally means not to kill or injure any living being or not to deprive one of one's life or not to torment any one, wheress himsa means to kill living beings, Himsa is done out of passions, (greed, pride, anger deceitfulness etc.,) and carelessness, Ahimsa is to control one's self in such a way as not to be carried by passions and carelessness so as to kill or injure the living beings. It is said that everybody wants life and nobody wants to die, therefore, killing should be condemned for all kinds of living beings. This generous outlook leads to equanimity (samatā) i. e., control of passions towards all.1
Ahimsa in its perfect form can be noticed only in Jainism. The entire Jaina religious and philosophical system is founded on ahimsa. Though the moral law 'na himsyat sarvabhūtāni" (one should not cause injury to any living being) is accepted also in Brahmanism and Buddhism, yet it is only in Jainism that the rule is universally applied and the entire life of its followers, both ascetics and householders is governed by this principle, which is observed fully or partially according to their status. It is said that the essence of all knowledge lies in non-killing which is the supreme principle declared by the omniscient."
Jainism preaches ahimsa towards all kinds of living beings, from one-sensed to the five-sensed ones. It recognises the sanctity of the lives of all beings and enjoins complete ahimsa towards all, in whatever state of existence they may be. It is on this basis that the doctrine of nonviolence as preached in the Acaranga Sutra stands. It is said that no living being should be slain or treated with violence or abused or tormented or driven away. Further it is said, 'No living being wants suffering just as I donot, thinking in this way, one who does not indulge in violence, nor does he let others to indulge in it, is a true monk. It is said a 'Śramana' becomes a real śramana only through samata.5
Samatā is the basic principle on which Mahavira's message of non-violence is based. In the Acaränga Sutra he has said, "You yourself are the being whom you intend to insult, you.
1 Daśavaikālika Sutra, 4, 9
2 Sutrak tanga Sutra, 1, 1, 10
3 Acaranga Sutra, 1, 4, 1, 127
4 Anuyogadvära Sutra (Upakramādhikāra)
5 Uttaradhyayana Sutra, 25, 32