Idea of Ahimsa and Asceticism in Ancient Indian Tradition

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

Page 59

THE IDEA OF AHIMSA
A similar discussion is found partly varbatim also in early Buddhist literature. The Küṭadanta Sutta (Digha-nikaya 5) explains that the best sacrifice is to live a monk's life which leads persons to spiritual freedom (Heesterman-2. p.42).
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The Jannaijja, Uttarajjhaya Chapter 25 is much interested in describing the true nature of a brahmin. A true brahmin has no worldly attachment (vs.20), he observes a vow of non-injury to the living beings i.e. ahimsa -, cf.
-
tasa-pane viyanetta samgahena ya thavare /
jo na himsai tivihena tam vayam buma mahanam // (vs.23)
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"Who, knowing fully the moveable and the immoveable beings, does not injure in three-fold manner (thought, words, action), him we call a brahmin."
He observes also the other vows, viz. truthfulness satya (vs.24), honesty asteya (vs.25), celebacy brahmacarya (vs.26). He is not greedy, he has no house, and no property, i.e. aparigraha, cf.
....anagaram a-kimcanam / asamsattam gihatthesu ...// (vs.28) He is not defiled by pleasure of the world as a lotus is not wet in the water, cf.
jaha pomam jale jayam novalippai variņa / evam alittam kamehim tam vayam buma mahaṇam // (vs. 27)
He is not attached to the worldly enjoyments (vs.29). One becomes a sramana by equanimity, a brahmin by chastity, a silent ascetic (muni) by knowledge, and a tapasa by penance (vs.32). The monk also explains: "The fastening of animals at a sacrificial stake, all Vedas, and sacrificial performance do not protect the ill-disposed one from the evil karma, since the karmas are powerful." (vs.30), cf.
pasu-bandha savva-veya jattham ca pava-kammuna / na tam tayanti dussilam kammaṇi balavanti hi //
Alsdorf suggested a correct reading:- kammuno (vs.30b) for -kammuna (Alsdorf-1. p.49).
At the end of discussion, the brahmin being fully convinced of the true nature of a brahmin (vs.37) says to the monk,