Kesarimalji Surana Abhinandan Granth

Author(s): Nathmal Tatia, Dev Kothari
Publisher: Kesarimalji Surana Abhinandan Granth Prakashan Samiti

Page 1242

The Concept of AHIMSĂ in the ACĂRANGA
D Dr. VEENA AGGARWAL
C/o Shri R. K. Aggarwal 5, Ahimsapuri, Nathadwara Road, Fatehpura,
UDAIPUR
Ahimsā is one of the basic principles of Jainism. The term Ahimsā has its origin in hiṁsā, 'hisi' is its root, which means killing or hurting a living being. And the opposite of it, is non-killing, non-destroying or non-injury; that is ahimsa. The concept of Ahirsā is clearly understood only by the analysis of the word Hirsā which is defined as "Pramattayogāt prānavyaparopanam hiṁsā. i. e, taking away the life or vital force of anyone under the influence of negligence or passions. This definition consists of two parts: (a) Pramattayoga, (b) Prānavyaparopana. The former is the cause and later the effect. Pramattayoga means an activity tinged with attachment and aversion or an inadvertent activity. So himsā means destruction of Prānas resulting from Pramäda. Ācārya Amrtacandra also says, that an injury weatsoever to the material or conscious vitalities caused through passionate activity of mind, body or speech is hińsā assuredly.
The ordinary definition of hinsä is, no doubt destruction of life; but this definition is rather inexact. For destruction of life is not necessary a fault as it all depends upon the intention (bhāvanā) of the individual. If the bhāvanā is based upon pramäda, the destruction of life is hirsa in the real sense of the word i. e., dravya hiṁsā preceded by and based upon bhäva hiṁsā and it is therefore a sin. But if the bhāvanā is not based upon pramāda, mere destruction of life is not himsā. It is the evil bhāvanā that makes himsă a sin.
Pramattayoga is invisible and subtle whereas prānavyaparopana is visible and gross. The former is definitely a fault but the latter may or may not be a fault. The sinfulness of pramada does not depend upon any other factor but itself; but in case of prāņavyaparopana, its sinfulness entirely depends upon another factor viz, bhāvanā. Truly speaking, pramattayoga alone is himsā, so it is undesirable and objectionable. So a question may be raised as to why himsă is not defined
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| Vacaspayam, Vol. 1, p. 582 2 Umāsvāti's Tattvärthasütra, 7, 8 3 Amstcandra's Puruşārthasiddhyupāya, 43