Introducing Jainism

Author(s): Satyaranjan Banerjee
Publisher: Jain Bhawan Publication

Page 78

INTRODUCING JAINISM
even though the non-killing (ahimsā) is honoured elsewhere. This shows an exception to the rule of ahimsā.
I am not quoting here the passages from the Gitā (X. 5, XII. 13, XIII. 7. XVI. 2 VII. 14) to say that the encomiums showered on ahimsā there prove beyond doubt that it has a significant place in Hindu religion as well. Sankarācārya in his Sarva-vedānta-siddhānta-sāra also says
ahimsā vān-mana-kāyāih prāņi-mātrā-prapīdanam/ svātmavat sarvabhūteșu kāyena manasā girā//
(iv) Ahimsā in Mediaeval Jainism
Coming to Jainism we can say that the doctrine of ahimsā has gained ground in philosophy. Apart from the passages on ahimsā, in the Jaina canonical literature, the philosophical texts like the Tattvārtha-sūtra by Umāsvāmi (1st or 5th cent. A.D.) describe also the nature of ahimsā as was current in his time. It is said by Umāsvāmi that himsā does not depend on acts alone. Himsāmay be bhāva-himsā, i.e.; 'the intention to hurt', and dravya-himsā, i.e., 'the actual hurt'. Bhāva-himsā arises under the influence of anger and other passions (krodha-lobha-bhirutva-hāsya-pratyākhyānāni-anuricibhāsanam pañca. TS. VII. 5). Drarya-himsā is the actual physical injury. On this point, Amộtacantra (11th cent. A.D.) thinks that rāga and dvesa can constitute himsā'even though no creature perishes. His argument is that once a person is full of anger, he destroys himself, even though he does not destroy any creature.
· In the mediaeval period ahimsā was relegated to the position of anuvrata which should be practised by all, whereas in the earlier stages it was one of the pancamahāvratas. Somadeva (959 A.D.) in his Upāsakādhyayana, i.e: the sixth, seventh, and eighth books of his Yaśas-tilaka which constitute an excursus on the Srāvakācāra, has emphasized the positive aspect of ahimsā which, in his opinion, is māitri, pramoda, kārunya, and madhyasthya. Māitri is the friendship with the animals by practising noninsliction towards the creatures, pramoda is the affection coupled with the respect for the beings, kārunya is charity to help the needy, and mādhyasthya is a state of equanimity.