Ahimsa in Jainism information

In Jainism, ahiṃsā (Ahimsā, alternatively spelled 'ahinsā', Sanskrit: अहिंसा IAST: ahinsā, Pāli:^[1] avihinsā) is a fundamental principle forming the cornerstone of its ethics and doctrine. The term ahiṃsā means nonviolence, non-injury, and absence of desire to harm any life forms. Veganism, vegetarianism and other nonviolent practices and rituals of Jains flow from the principle of ahimsa. There are five specific transgressions of Ahimsa principle in Jain scriptures – binding of animals, beating, mutilating limbs, overloading, withholding food and drink. Any other interpretation is subject to individual choices and not authorized by scriptures.^[2]^[3]

The Jain concept of ahimsa is very different from the concept of nonviolence found in other philosophies. Violence is usually associated with causing harm to others. But according to the Jain philosophy, violence refers primarily to injuring one's own self – behaviour which inhibits the soul's own ability to attain moksha (liberation from the cycle of births and deaths).^[4] At the same time it also implies violence to others because it is this tendency to harm others that ultimately harms one's own soul. Furthermore, the Jains extend the concept of ahimsa not only to humans but to all animals, plants, micro-organisms and all beings having life or life potential. All life is sacred and everything has a right to live fearlessly to its maximum potential. Living beings need not fear those who have taken the vow of ahimsa. According to Jainism, protection of life, also known as abhayadānam, is the supreme charity that a person can make.^[5]

Ahimsa does not merely indicate absence of physical violence, but also indicates absence of desire to indulge in any sort of violence.^[6] Jains have strongly advocated veganism and nonviolence throughout the ages.^[7]

^ Rune E. A. Johansson (2012). Pali Buddhist Texts: An Introductory Reader and Grammar. Routledge. p. 143. ISBN 978-1-136-11106-8.
^ Jain, Vijay K. (2011). Acharya Umasvami's Tattvarthsutra (1st ed.). Uttarakhand: Vikalp Printers. ISBN 978-81-903639-2-1. This article incorporates text from this source, which is in the public domain.
^ Sangave, Vilas Adinath (2001). Facets of Jainology: Selected Research Papers on Jain Society, Religion, and Culture. Mumbai: Popular Prakashan. ISBN 978-81-7154-839-2.
^ Jaini 1998, p. 167
^ Varni 1993, p. 335 "Giving protection always to living beings who are in fear of death is known as abhayadana"
^ Varni 1993, p. 154 "Even an intention of killing is the cause of the bondage of Karma, whether you actually kill or not; from the real point of view, this is the nature of the bondage of Karma."
^ Dundas 2002

[Johansson2012-1] Rune E. A. Johansson (2012). Pali Buddhist Texts: An Introductory Reader and Grammar. Routledge. p. 143. ISBN 978-1-136-11106-8.

[2] Jain, Vijay K. (2011). Acharya Umasvami's Tattvarthsutra (1st ed.). Uttarakhand: Vikalp Printers. ISBN 978-81-903639-2-1. This article incorporates text from this source, which is in the public domain.

[3] Sangave, Vilas Adinath (2001). Facets of Jainology: Selected Research Papers on Jain Society, Religion, and Culture. Mumbai: Popular Prakashan. ISBN 978-81-7154-839-2.

[Jaini_1998_167-4] Jaini 1998, p. 167

[Varni,_Jinendra_1993-5] Varni 1993, p. 335 "Giving protection always to living beings who are in fear of death is known as abhayadana"

[ReferenceA-6] Varni 1993, p. 154 "Even an intention of killing is the cause of the bondage of Karma, whether you actually kill or not; from the real point of view, this is the nature of the bondage of Karma."

[Dundas_2002-7] Dundas 2002

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