Jain Journal 1982 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 22

Ahimsa as Reffected in the Mularadhana
B. K. KHADABADI
Religion has played a dominant role, along the course of the history of mankind; and in almost all known religions of the world, ahimsa has been given a place with varied limitations. In India in 600 B.C., Jainism and Buddhism stood up in protest to the Vedic religion mainly on the principle of ahimsā. In Buddhism the theory and practice of ahimsā had their own limited scope. But in Jainism ahimsā was made to hold the pivotal position in its entire ethical and metaphysical system. To repeat the words of Dr. Bool Chand : "The way in which the doctrine of ahimsā is made to pervade the whole code of conduct is peculiary Jain."1
Now it is essential to remember that the Jaina theory and practice of ahimsā are older than the Vedic religion. According to trad gospel of ahimsā was first preached by Rsabhadeva. But in c. 1500 B. C. Aristanemi, 2 the 22nd Tirthankara, a cousin of Krsna, at the sight of the cattle tied together for his own wedding feast exemplified the practice of ahimsā by renouncing the world instantly. Then Parsvanatha, the 23rd Tirthankara (c. 800 B.C.), systematized the Jaina Philosophy by placing before the world his câujjāmadhamma where ahimsa had its first place, which later, was also maintained in Mahavira's elucidated system of the pañcamahāvvaya etc.
Then whatever Mahavira preached and taught regarding ahimsā
in through oral traditions and finally settled in the texts. Now, here, I propose to present, with observations, the outstanding facets of ahimsā as reflected in the Anušisti Adhikära (the section on Religious Instruction) of the Mülārādhana of Sivarya, a highly esteemed
1 Lord Mahavira, Sanmati Series No. 2 Varanasi, 1948, p. 73. * Scholars have accepted the historicity of Aristanemi : If Krsna, the arch-figure
in the Mahabharata War, is accepted as a historical person, his cousin is bound to be so.