According to Jainism, every living thing has a soul and is deserving of respect and care. Ahimsa, which instructs Jains to practice non-violence in voice, thought, and deed, is based on this core concept. Animals, plants, and even microorganisms are included in the scope of ahimsa, in addition to human relationships. Jains want to minimize their negative effects and prevent needless harm while coexisting peacefully with other living forms.

Ahimsa practice has a significant impact on numerous aspects of Jain life, including social relationships, careers, and food choices. Many Jains follow a strict vegetarian diet, abstaining from foods that injure living things, including animal products or root vegetables. Jain nuns and monks take on extra vows of renunciation, leading a simple life and refraining from harmful pursuits like handling money or farming.

Beyond food habits, ahimsa in Jainism is expressed in a wide range of ethical and social standards that influence Jain culture. The principle of aparigraha, or non-possessiveness, is fundamental to Jain teachings and encourages people to live simple lives free from material belongings. Jains want to lessen their influence on the world and stay out of systems that promote exploitation and violence by adopting an attitude of happiness and minimalism. This voluntary simplicity ethos promotes awareness and sustainability by influencing lifestyle decisions, consumption patterns, and environmental stewardship, among other facets of daily living.

 In Acharanga Sutra, ahimsa has been proclaimed in the following words: 

“Injurious activities inspired by self-interest lead to evil and darkness. This is what is called bondage, delusion, death, and hell. To do harm to others is to do harm to oneself. “Thou art he whom thou intendest to kill! Thou art he whom thou intendest to tyrannize over!” We corrupt ourselves as soon as we intend to corrupt others. We kill ourselves as soon as we intend to kill others. Ahimsa sprouts from a person’s inner awakening. It conveys many things simultaneously whereas the word ‘nonviolence’ only indicates abstinence from physical violence.”

Lord Mahavira has classified jivas (all forms of life on this planet) into six categories. The very discussion on the Jain concept of ahimsa is meaningless unless we perceive the most subtle and complex structure of living organisms on this planet. According to him, the entire planet is nothing but a mass of living organisms. His theory of jiva is called shadjivnikaya [six forms of life i.e. prathvikaya (earth), apkaya (water), askaya (fire), vayukaya (air), vanaspatikaya (vegetation) and traskaya (mobile living organisms)]. The other philosophers do not recognize earth, water, fire and air as living organisms, but according to Mahavira, they are.

Mahavira advises his ascetics to be careful and vigilant and not to cause injury even to earth-bodies, fire-bodies, water-bodies and air bodies. Mahavira’s ahimsa is all encompassing and recognizes the right of existence for all jivas (souls) whether they are earth-bodied or firebodied or water-bodied or air-bodied or mobile creatures. All jivas (life forms) are equal. If a householder finds it impossible to refrain from himsa in its totality for his survival, he should be absolutely clear in his mind that he is doing himsa and should ask for the forgiveness of the jivas being killed for his sustenance.

Overall, the principles of ahimsa in Jainism provide a comprehensive ethical framework for living a life of compassion, non-violence, and spiritual integrity. By embracing ahimsa in thought, word, and deed, Jains aspire to cultivate a world where all beings can live in harmony and peace.