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HISTORY OF VEGETARIANISM IN INDIA
whichever stage of life (āśrama) he may live.217 This shows that the rules given in 5, 31-44 are not all of the same origin but contain different views.
It is obvious that these rules are only meant for Brāhmaṇas since only they could partake of the sacrificial victim. That the other classes did eat meat and that there was no objection to it, appears from 34 where the sin of a hunter who kills deer for gain is considered to be less grave than that of one-we have to add: Brāhmana - who eats meat at random 218 If a Brāhmana has the desire for meat he is allowed to make an animal of ghee or flour, but he shall never wish to kill an animal at random.219
In 39, it is stated that killing (vadha) on ritual occasions is to be considered as non-killing (avadha) since animals were created for the sake of sacrifice by Svayambhū, and since the sacrifice is [631] meant for the welfare of the whole world.220 And injury (hiņsā) to moving and immovable creatures which is enjoined by the Veda is to be known as non-injury (ahimsā).221 The inclusion of immovable beings goes beyond the intentions of the context which is only concerned with meat-eating, but it represents an old conception mentioned also in 40: Plants, cattle, trees, (other animals) moving horizontally (like tortoises, etc.), and birds, which have met their death for the sake of sacrifice, attain again higher existences.222 The highest bliss is assured to sacrificer and victim alike: 'A twice-born man who knows the true meaning of the Veda and injures animals for these purposes (viz. guest-reception, sacrifice to gods and fathers) makes himself and the animal go to the highest state of existence (in heaven).223
The śloka Manu 5, 41 also occurs in Vasiştha 4,6 at the beginning of the chapter on impurity. Alsdorf (loc. cit., 24) reasonably suggests
inadi.
217 M 5,43 gļhe gurāv aranye vā nivasann ātmavān dvijah, nāvedavihitām himsām
āpady api samācaret. 218 M 5, 34 na tādríam bhavaty eno mrgahantur dhanārthinah, yādrśam bhavati
pretya vșthāmāmsäni khādataḥ. 219 M 5,37 kuryād ghrtapaśum sange kuryāt piştapaśum tathā, na tv eva tu vrtha
hantum paśum icchet kadācana. 220 M 5, 39 yajñârtham pašavaḥ systāḥ svayam eva svayambhuvā, yajño 'sya
bhūtyai sarvasya tasmād yajñe vadho 'vadhaḥ. 221 M 5, 44 yä vedavihitā himsā niyatāsmimś carácare, ahimsām eva tām vidyad
vedad dharmo hi nirbabhau. 222 M5, 40 oşadhyaḥ paśavo vrkṣās tiryañcah pakşiņas tathā, yajñārtham nidhanam
prāptāḥ prāpnuvanty ucchritīḥ punaḥ. 223 M 5,42 eşv arthesu paśūn himsan vedatattvārthavid dvijah, ātmānam ca paśum
caiva gamayaty uttamām gatim. Cf. 41.
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