Idea of Ahimsa and Asceticism in Ancient Indian Tradition

Author(s): Bansidhar Bhatt
Publisher: B J Institute

Page 24

AHM SÀ, ASCETICISM ....
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The developments of the type brought forth revolutionary changes in the entire Aryan culture. The brahmin though a priest was ever pure, he enjoyed a higher status in the hierarchy. The yaja mana-priest axis fused together in a one single individual, i.e. the yaja ma na himself worked also as a priest at the same time. He was considered as the atman - soul - of the sacrifice, and the priest are its limbs. There is no evil to be transferred. Both get absolute benefit of the sacrifice (cf. SB. 12.8.1.17).
The exponents of early Vedic rituals were unable to reconcile with the new trends of individualization vis-a-vis interiorization of the rituals in which lay hidden the ideas of world renunciation. The followers of the new trends were not convinced of the orthodox pattern of transferring evils of injuries by magical means which implied dependence on, or a sort of bond with the priests. Gradually there was a loss in the meaning of such a bond and system of exchange (Heesterman-1 p.18 fn.35).
Earlier the mode of life of the Aryans often fluctuated between two axes, viz. to live with the community and also (for some time) in the forest. It was an alternative cycle of living a life of both ways. Olivelli has to adjust his remarks to the historical fact proving something different from his calculations, and he has to admit the truth that the society of the time did absorb and integrate into the Aryan way of life, also the renouncer's mode of life (cf. Olivelle-2 pp.83 fol.). Heesterman
as explained such a process of integration and assimilation in this way. Having performed the abhijit and visvajit sacrifices, the sacrificer offers food and gives away -renounces - all his possessions as gifts to others. He then retires with his wife to the forest and lives there as a new diksita for about twelve days, and observes some vows, e.g. ahimsa, celebacy, to wear a particular dress, etc. He lives alone, first, on roots and fruits for three days, then lives with some tribal people for three days, then for three days he is fed by alien (non-rela persons, and finially he lives with his relatives for three days. Due to his such a mode of life, he regains that what he had earlier given away. He thus returns home with vigour and strength to live a new mode of life. It is tempting to mention here in this context an interesting literary piece of incident from Canto 4 of the Uttarara macarita, a Sanskrit drama written
7. Cf. Jaim.B. 2.183; Kaus.B. 25.14; Heesterman-1 p.14; Heesterman.
3 p. 267; Schmidt-1 p.651. Also for a similar mode of life and the atonement ceremories to purify the sinners, see MS 11.74.