Bhupendranath Jain Abhinandan Granth

SR No.: 012065
Original Sutra Author: N/A
Author: Sagarmal Jain
Publisher: Parshwanath Shodhpith Varanasi
Publication Year: 1998
Total Pages: 306
Language: Hindi, English
Classification: Smruti_Granth & Articles
File Size: 10 MB

Page 294

CONCEPT OF AHIMSA IN THE SANTIPARVAN
sacrifices by the Veda. The dexterous persons who being affected by pride, aberration and concupiscence, have introduced the above things, have definitely shown their subordination to the greed of gain. Brāhmaṇas always worship Visnu with flowers and preparation of rice, milk and sugar etc. The only class of trees, which has been prescribed in the Vedas, should be used in sacrifices, Moreover, the oblation which is prepared by the pure man having pure heart and clean nature, is worthy to be offered to all deities.'
Narada presents the story of a Brahmana who wants to perform a Yanjña without any sort of injury, and he (Brahmana) begins that. In the beginning he follows the path of Ahimsa but towards the end, being affected by wrong advices (given to test him), he becomes ready to kill some animal and he thinks:
'Having slaughtered that animal (Dharma personified as a deer and living with the Brahmana as his friend) I should obtain heaven'.1
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And, with this apprehension and hypocritical notion he receded downward from the high saintly state. This shows that Ahimsa is a great virtue.
A discussion held between gods and some Ṛsis,17 for clarifying the meaning of the term 'Aja', lays stress on Ahimsa. According to the Rṣis the purport of the word 'Aja is corn or seed' but the gods hold the meaning to-be 'goat'. Thus. Rsis are in favour of offering corn as oblation while gods are in favour of slaughtering animals for that (oblation). The deliberation of each school is emphasised by the followers but that fails to reach any unanimity and they (followers) refer the matter to the king Vasu, who is also called Upacari (for possessing the power of passing through sky), to be the judge. But the king Upacari having heard the arguments of both the parties delivers the judgement favouring the gods. This causes anger in the minds of the Rṣis and they curse him:18
'O king! you know that the word 'Aja' means grain but you have favoured gods knowingly. So go down on the Earth from Heaven. You will lose your power of roaming in the sky, since today; our curse will push you to go down to the lower regions below the earth (Pātāla)'.
It happens so. Thus, the SP. advises not to reside at a place where the Vedas are not studied and the Yajña, Tapas, Satya, sense-control and Ahimsā are not practised. In this way it elevates this theory (of Ahimsa) to a high level of an universal law, especially in the fields of ethics and religion, by removing different misunderstandings and. misinterpretations. But, it (SP.) does not bind itself with any particular view; sometimes it permits Himsä in protective cases while at other times it totally negates it by saying that one should even leave that place where theory of Ahimsa is not practised.
References:
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२७
Chapter 160, Verses 15, 16
10.
11.
Chapter 124, Verses 66, 67, ch. 215 Verses 6,7 Chapter 227, Verse 27 (1/2), Ch. 290 Verse 20 12. Chapter 60, Verses 14, 17, 18 13. Chapter 267 whole.
14. Chapter 141, Verse 63, also see the whole chapter.
Chapter 265 whole.
Chapter 272 Verse 18, also see the whole chapter. 17. Chapter 337 Verses 1-77.
18. Chapter 340 Verses 88, 89.
15.
16.
Säntiparvan, Edt- Pt. Ram Narayan Datta, Chapter 239, Verses 20-23; Ch. 167 Verse 9. Chapter 277, Verse 27 (1/2)
Chapter 272, Verse 20
Chapter 262, Verse 10
Chapter 36, Verse 10
Chapter 245, Verses 18, 19
Chapter 161, Verse 8
Chapter 162, Verses 8, 9