Concept Of Ahimsa In The Acharanga - Book Summary

Here's a comprehensive summary of the provided Jain text on the concept of Ahimsa in the Acharanga, based on the excerpt provided:

The Core Concept of Ahimsa in Jainism, as presented in the Acharanga Sutra:

This text, drawing from the Acharanga Sutra, delves into the fundamental Jain principle of Ahimsa (non-violence), defining it as the antithesis of Hinsa (violence).

Defining Hinsa:

The root of Hinsa is "hisi," meaning to kill or hurt a living being.
The text provides a precise definition of Hinsa as: "Pramattayogāt prānavyaparopanam hiṁsā." This translates to "taking away the life or vital force of anyone under the influence of negligence or passions."
This definition has two key components:
- (a) Pramattayoga: The cause, defined as an activity tinged with attachment and aversion or inadvertent activity, stemming from negligence or passions.
- (b) Prānavyaparopana: The effect, which is the destruction of life or vital force.
Crucially, Hinsa is not simply the destruction of life (Prānavyaparopana) but the destruction of life resulting from Pramada (negligence or passion). An injury caused through passionate activity of mind, body, or speech is assuredly Hinsa.
The intention (bhāvanā) behind an action is paramount. Destruction of life is considered Hinsa in the true sense only when it's preceded by and based on "bhāva hiṁsā" (violence of intention or emotion). If the intention is not based on Pramada, the mere destruction of life is not considered Hinsa. It is the evil bhāvanā that makes Hinsa a sin.
Pramattayoga is considered the invisible and subtle cause, while Prānavyaparopana is the visible and gross effect. Pramattayoga alone is considered Hinsa and objectionable.

The Importance of Defining Hinsa with Prānavyaparopana:

While on a spiritual plane, abstinence from Pramattayoga is the primary goal, the definition includes Prānavyaparopana for practical reasons for the masses.
It's difficult for most people to immediately refrain from all Pramattayoga. However, the gross act of destruction of life (Prānavyaparopana) can be more easily avoided.
Abstinence from Prānavyaparopana, even without complete cessation of Pramattayoga, is desirable as it leads to peace and prosperity. This abstinence, for the masses, eventually leads to the giving up of Pramattayoga, thus developing Ahimsa.

Ahimsa: The Jain Ideal:

Ahimsa literally means not to kill, injure, deprive of life, or torment any living being.
It is achieved by controlling oneself, not being carried away by passions (greed, pride, anger, deceit) and carelessness.
The principle of reciprocity is central to Ahimsa. The text emphasizes that since everyone wants to live and no one wants to die, killing should be condemned for all living beings. This leads to samatā (equanimity) and control of passions towards all.
The entire Jain religious and philosophical system is founded on Ahimsa. While other religions like Brahmanism and Buddhism also accept the principle of non-injury, Jainism universally applies it to all aspects of life for both ascetics and householders.
Ahimsa is considered the essence of all knowledge.

Scope of Ahimsa in Jainism:

Jainism preaches Ahimsa towards all kinds of living beings, from one-sensed (like earth, water, fire, air, plants) to five-sensed beings.
It recognizes the sanctity of the lives of all beings, regardless of their state of existence.
The Acharanga Sutra explicitly states that "no living being should be slain or treated with violence or abused or tormented or driven away."
The principle of empathy is crucial: "No living being wants suffering just as I don't." Treating all living beings as one's own self prevents violence.
The concept of choosing a lesser evil is not accepted. All life is considered equal, and there is no question of smaller or greater violence. Killing for sport or any other reason is denounced.
Ahimsa is not a reaction to others' actions but a state of one's mind, irrespective of what others do.
This state of mind extends to elemental life (earth, fire, air, water) and vegetable life. The Acharanga Sutra emphasizes avoiding injury to these one-sensed beings because they are possessed of life and feeling, even if it's not overtly manifested (likened to a blind man feeling pain without seeing the wound).
Injury to these beings is considered sinful and leads to bondage, delusion, death, and hell.

Positive and Negative Aspects of Ahimsa:

Negative aspect: Non-killing or non-injury.
Positive aspect: Protecting, helping, and loving a living being. While the positive aspect of loving each other is crucial and an indicator of active life, the text clarifies that "loving a living being is not connected with the moral principle of ahimsa and therefore has no value in itself." This statement seems to be nuanced and possibly emphasizes the internal purity of intention over mere outward acts of affection if not rooted in true Ahimsa.
However, the text later states, "Ahimsā is incomplete without the positive counterpart based on love." It defines Ahimsa in its real state as both positive and negative, equating it to "non-hate or absence of hatred, that is, in positive sense sympathy or love." Absence of hatred promotes love, which unifies individuals.

Ahimsa for Laity and Clergy:

Ahimsa is a gigantic powerhouse of Jainism, permeating the lives of even laypeople (śrāvakas and śrāvikās).
For laymen, the vow is "thūlapānāivāvão viramanam" (abstinence from major violence). This allows for unavoidable mild violence in household life but denounces intentional killing. Unintentional injury or punishment of offensive creatures is not considered a violation if the householder abstains from causing it or ordering it.
For the Jaina clergy (monks and nuns), complete cessation from Himsā is prescribed, technically called "Sabbão Pānāivāyāo Veramanari" (complete abstinence from violence). They are expected to observe this vow in a threefold way, implying a perfect adherence. This highest ideal is realized in the final and highest stage of their life.

Ahimsa and Ego:

Ahimsa also means abstinence from egoistic feelings.
Realizing complete identity with others, feeling their suffering as one's own, can uproot ego, jealousy, and other vices responsible for violence.
The text concludes with verses emphasizing equanimity in all dualities (loss/gain, pleasure/pain, etc.) as a mark of equanimity, a state achieved through the practice of Ahimsa.

In essence, the text highlights Ahimsa in the Acharanga Sutra as a comprehensive, deeply philosophical, and practical principle that guides every aspect of a Jain's life, emphasizing pure intention, universal empathy, and complete non-violence towards all forms of life.