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Among the-twelve vratas or vows prescribed for continuous observance in daily life by Jaina religion, the first five vratas or vows are regarded as the main vratas or vows and even among these main vratas or vows the first and the prominent position has been assigned to the vrata or vow of Ahimsa. Since this Ahimsa-vrata is based on the fundamental principle of avoidance of or abstention from Himsa, i.e., injury to sentient beings, it is quite necessary to understand the concept of Himsa as delineated by Jainism. Himsa:
'Sthula' and 'Sukshma' Himsa :
'Dravya' and 'Bhava' Himsa :
'Bahya' and 'Antargata' Himsa :
'Vyavahara' Point of view From the practical point of view the 'Tattvartha-sutra' the classic Jaina text, has defined Himsa as follows, that is, Himsa or injury is the hurting of the vitalities by passional vibrations. It means that Himsa or injury is to hurt the Pranas, i.e., the vitalities, through Pramattayoga, i.e., vibration due to the passions which agitate mind, body or speech. On the same lines, another classic Jaina Text, viz., 'Purushartha siddhi-upaya' asserts that passion is the moving cause which leads to Himsa and gives the meaning of Himsa in following terms : that is, any injury whatsoever to the material or conscious vitalities caused through passionate activity of mind, body or speech is assuredly (definitely) Himsa. Himsa :
'Nischaya' Point of view Classification of Himsa : In this connection Acharya Amitagati, the famous Jaina saint and author, in this authoritative treatise entitled "Sravakachara" has given the two major kinds of Himsa and their application in actual practice by the people in following terms, that is, "Himsa has, by the learned, been said to be of two kinds, Arambhaja, arising from occupations, and Anarambhaja, not due to any occupation. He who has renounced the life of householder, certainly avoids both kinds of Himsa. One with mild passion, while living the life of a householder, cannot of course avoid Arambhaja Himsa when performing various occupations." It means that the Himsa or injury involved in the actual execution or conduct of occupations is known as the Arambhi Himsa and that the Himsa not inherent or unrelated to occupations but committed with the objective of fulfilling certain desires is termed as Anarambhi or Samkalpi Himsa, i.e., intentional injury. Hunting, offering animal sacrifices, killing for food, amusement or decoration are illustrations of Anaramlbhi or Samkalpi Himsa and it can be avoided by every thinking person without any difficulty or harm to himself. Again, the Arambhi Himsa is further sub-divided into the three types, viz. Udyami Himsa Grharambhi Himsa Virodhi Himsa Thus, in general, Himsa is divided into four kinds, viz., At the same time it has also been laid down that one, who is still in the householder's stage, should abstain from Samkalpi Himsa, i.e., intentional injury, and should try one's best to avoid three kinds of Arambhi Himsa, i.e., occupational injury, as far as it is possible, since it is quite unable for a householder to abstain completely from Arambhi Himsa. Denunciation of Himsa. In the 'Acharanga Sutra' it has been specifically mentioned that as Himsa is a great impediment in spiritual awakening, a person who indulges in doing injury to living beings will not get enlightenment and it has been asserted that which means "that (i.e., injury to living beings) is always harmful and injurious to himself (i.e. the wrongdoer), it is the main cause of his non-enlightenment. Similarly, in the "Sutrakrtanga Sutra" all injurious activities have been categorically denounced as follows that is, "knowing that all the evils and sorrows arise from injury to living beings, and (knowing further) that it leads to unending enmity and hatred, and is the (root) cause of great fear, a wise man, who has become awakened, should refrain from all sinful activities". On the same lines, in the "Uttaradhyayana Sutra" any kind of injury to living beings is censured in the following terms that is "seeing that everything that happens to somebody concerns (i.e. affects) him personally, one should be friendly towards (all) beings; being completely free from fear and hatred, one should never injure any living beings". In a similar strain, in the "Dasavaikalika Sutra" practice of Himsa is prohibited on the following ground that -- that is, "All living creatures (that are in this world) desire to live. Nobody wishes to die. And hence it is that the Jaina monks avoid the terrible (sin of) injury to living beings". Similarly, the most reprehensible nature of Himsa has been emphatically brought out in the 'Jnanamava' in the following words that is, "Himsa alone is a gateway to the miserable state, it is also the ocean of sin, it is itself terrible hell and it is surely the most dense darkness." In the same sacred text "Jnanamava" the futility of Himsa has been very vividly brought out as follows that is, "If a person is accustomed to commit injury, then his (all virtues like) selflessness, greatness, difficult penance, bodily suffering and liberality or munificence are worthless."
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