Idea of Ahimsa and Asceticism in Ancient Indian Tradition

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

Page 58

REFORM RELIGIONS ....
kahan care bhikkhu, vayam jayamo pavai kammai panullayamo / akkhahi me samjaya, jakkha-paiya kaham su-jattham kusala vayanti //
(Uttarajjhaya 12.40)
49
The monk then explained, that by means of non-injury to six classes of jivas (earth, water, fire, wind, plants, the moveable beings) i.e. ahimsa-, by not attending upon the wrong- i.e. satya-, and dishonest- i.e. asteya-, the restrained ones wander after renouncing determinedly property - i.e. aparigraha-, wivesi.e. brahmacharya -, pride and deceit :
chajjaíva-kae asamarabhanta mosam adattam ca asevamana / pariggaham itthio maṇa-mayam evan parinnaya caranti danta // (Utt.12.41; cf. Alsdorf-1. p.48)
He, who is well-protected by the self, by austerities and is unattached to the worldly life, achieves the great victory, the best of sacrifice (vs.42). The monk further explains the internal sacrifice in this manner:
Penance is fire, the self is the fire-place, right exertion the sacrificial ladle, body the dried up cow-dung, karmas the fuel, self-control a right exertion, and tranquillity are the oblations. The monk himself performs this (true) sacrifice (cf. hunami), it is praised by the sages:
tavo joi jivo joi-thanam joga suya sariram karisangam / kamm'-eha sanjama-joga-santi homam hunami isiņam pasattham / (Utt. 12.44)
Moreover, he makes oblations and gets himself rid of the hatred, his celebacy is his neat and holy bath-place (i.e. for the dikṣa ?) for purifying the self:
dhamme harae bambhe santi-titthe anavile atta-pasanna-lese / jahim sinão vimalo visuddho susii-bhao pajahami dosam //
(Utt.12.46).
The verse 18 of the Uttarajjhaya Chapter 25 describes the monk to have his study and penance (sajjhaya-tavasa) hidden like fires covered by ashes (Alsdorf-2. p.250).
gadha sajjhaya-tavasa bhasa-cchanna iv' aggino / For Private & Personal Use Only