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CONCEPT OF AHIMSA IN THE SANTIPARVAN
The doctrine of Ahimsa (non-injury), on its philosophical and religious basis from ancient time, is the most important constituent part of religions like Hinduism, Jainism and Buddhism. It has been perfected by the saints and seers of the Santiparvan (the Mahabharata) with the origins traced out to the Vedas, the Upanisads down to the Manusmrti. Its central philosophy lies in the following lines:
"The one who pervades and penetrates into this universe is present in all mobiles and immobiles (caracara). One who identifies himself with all other things of this world, attains Brahman. He who always realises that there are also enlightened souls (jñānasvarupa ātmā) in others' bodies as there is in his own (body), transcends his generality and approaches immortality. He who assumes himself in other's souls and devotes to their service without having any desire for himself except the attainment of the Brahman, is considered as an adequate man, and even gods do not know his track of tracklessness'.1
Dr. Bashistha Narayan Sinha*
practical application of this idea (given by Bhisma) is found in Jainism, because its every metaphysical, ethical and epistemological argument has been extended to support the theory of Ahimsa. But the great Manu3 has declared it as one of the features (Lakṣaṇa) of religion: not to take anything without permission, charity, study, penance, not to injure anybody, practising truth, to give up wrath and performance of sacrifice.
Vyasa has emphasised the comprehensive nature of Ahimsa by saying that it prevades all the Dharma and the Artha (Purusärtha) as the foot-marks of the other-beings moving on foot are eclipsed within the foot-marks of an elephant. The person who refrains from all malignancy becomes immortal. One who practises equanimity, poise, truth, who is endowed with fortitude, who has controlled his senses, and who grants shelter to all beings, leads the life of immortality. It is one of the penances like truthfulness, gift and control of senses.? and also one of the thirteen forms which are adopted by truthfulness: truthfulness (as part), impartiality, self-control, forgiveness, modesty, endurance, goodness, renunciation, contemplation, dignity, fortitude, compassion and abstension from injury, It is one of Dama (self
That, it propounds-'Do not injure anybody. because life is dear to all as it is dear to you. It supports harmlessness which is practised not only in action as abstaining from killing and troubling a creature, but
also in through and speech, i.e., in removal of illfeeling restraint; part of the eightfold Yoga). In a simple and
and the use of harsh words.2
common way it can be regarded as one of the ethical virtues,10 which constitute a good conduct and cause happiness in life.
Jain Education International
Ahimsa is the complete Dharma.3 It is the greatest because it involves negation of injury to all beings. According to Bhisma, it is the goal of all Dharma (righteousness); all moral disciplines are intended to inculcate the spirit of Ahimhså. Therefore, universal good will to all beings, is the essence of religions. Whatever that does not accept the doctrine of Ahimsa, cannot be regarded as religion. The
* Former Reader, Dept. of Philosophy, Mahatma Gandhi Kashividyapeeth; Varanasi.
Himsa (injury) an antonym to Ahimsa is divided into two classes:
1. Bhava Himsä, which is contemplative than transformative.
2. Dravya Himsā, a substantialised action like murder etc.
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