Ahimsa as Reflected in the Mularadhana
Summary
B. K. Khadabadi’s essay examines how the concept of ahimsa (non‑violence) is elaborated in the Anusisti Adhikara section of the Mularadhana, a Digambara text that condenses early Jain canonical knowledge. Jainism and Buddhism emerged as critiques of the Vedic sacrifice and emphasised compassion toward all beings. Jain tradition maintains that ahimsa was first taught by Rsabha, further reinforced by Aristanemi and Parsvanatha, and fully articulated by Mahavira as the foremost of the five great vows. The Mularadhana presents ahimsa not merely as abstention from killing but as a comprehensive ethical principle covering thought, speech and action. The text defines himsa as injury caused by any of the six types of living beings (from one‑sensed to five‑sensed); because all souls are equal and fear pain, harming any being is sinful. It identifies fivefold indulgence in violence (pancapayoga) and classifies violence into 108 types, emphasising that intentional violence (bhavahimsa) motivated by anger, pride, deceit or greed is particularly harmful because it binds the soul with heavy karmas. In contrast, accidental harm without evil intent still incurs but lesser karmic consequences. Ahimsa is portrayed as the hub of the wheel of religion; all other vows revolve around it. The guptis (restraints of body, speech and mind) and samitis (carefulness in walking, speaking, eating, lifting and disposing of waste) are presented as practical methods to avoid harm. The text also explores the positive dimension of non‑violence: compassion and universal friendship. Gathas emphasise empathy by urging followers to treat all beings as they themselves would want to be treated; analogies compare ahimsa to a great tree sheltering all beings or a treasure beyond measure. Stories illustrate that even the lowest person, such as a chandala (outcaste), can attain spiritual elevation through sincere observance of ahimsa. Khadabadi notes that the Mularadhana employs numerous similes and narratives rather than abstract argumentation, making its moral teachings accessible to lay practitioners. The article concludes that ahimsa, as reflected in the Mularadhana, is a universal and positive ethic that underpins both ascetic life and social conduct, emphasising restraint, empathy and the elimination of passions.
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Conclusion
The Mularadhana portrays ahimsa not simply as refraining from killing but as an all‑embracing virtue grounded in empathy and equality of souls. It condemns both deliberate and accidental harm, classifies types of violence, and prescribes guptis and samitis to cultivate carefulness in every aspect of life. Through evocative similes and stories, the text conveys that non‑violence is the foundation of all vows and the path to spiritual elevation, regardless of social status. Khadabadi’s analysis shows that ahimsa is both a stringent moral discipline and a positive commitment to universal friendliness.