Idea of Ahimsa and Asceticism in Ancient Indian Tradition

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

Page 30

AHMSA, ASCETICISM ....
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p.651; cf. Wezler-1 p. 215, fn.314). The difference between the two modes of life lies in their conviction. The students practise ahimsa, since they are still immatured in magical rituals and cannot compensate for evils and the misfortunes, resulting from injuries to the beings. Whereas, the renouncers practise ahimsa as an accepted doctrine. They have rejected the magico-ritualistic aspect behind their practice, since they are convinced of the fact that ritual ahimsa-theory has no everlasting effect, it is temporary. The interiorization of the rituals is found among both, the vedic student and the renouncer. Both, resorting to a forest life have to accept friendly nature with fearlessness and compassion towards all beings, insects, beasts, and birds, etc. in their surrounding. They have to observe the ahimsa very strictly (cf. Schmithausen-2 p.18). The older ritualism in its new phase of interiorization is found also in the upanisadic literature which may be called the meta-ritualism, a designation coined by L. Renou (L'Inde classique 1: Renou and Filliozat, Paris, 1947, § 578 from Schmidt-1 p. 652). In the Upanisads, all accessories for the ritualism,viz. the priest, th offer, etc. are eliminated. Because they are of no use in achieving the freedom of the self. All these are replaced by the knowledge of equivalence (cf. Schreiner. p.304). Persons wishing to enter the order of the world-renouncers (samnya sins or parivrajakas - the wandering ascetics) has to pass through some rites as prescribed in the BDS (2.10.17; cf. also Wezler-1 p. 105, and olivelle-2 pp. 75-83). The renouncer has to promise fearlessness (abhaya, to all creatures, consequently he does not have fear from the living beings on the earth (cf. BDS 2.6.11.23, 2.10.17.29-30; MS 6.3839; for Buddhism, of Schmitha user-2 p.31). Again, the renouncer has to observe the vows of the ahimsa - non-injury to beings - , truth, non-stealing, celebacy, and non-possessoion. He is "adrohin" (free from malice) by means of restraining peech, thought and actions (cf. BDS. 2.10.18.2-3; MS 6.46).
The earliest usage of the term ahimsa as a doctrine is traced in the Ch. Up. (3.17.4) in which Ghora (Angirasa) teaches that the daksinas to the priest are the tapas (heat, penance,austerity), liberality, uprightness, ahimsa, and speaking the truth (cf. Winternitz-3 p.223). It can be here observed that the
10. atha yat tapo danam arjavam ahim så satya-vacanam iti, asya
dakṣiṇaḥ /