Jain Journal 2008 01 No 03

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

Page 24

JAIN JOURNAL : VOL-XLII, NO.3 JANUARY. 200
Manu, in fact, in general has described the excellence of ahimsa. In his opinion ahimsa as a quality of good religion is to be inculcated by all human beings:
128
indriyānāṁ nirodhena rāga-dveṣa-kṣayena ca/ ahimsaya ca bhūtānām amṛtatvāya kalpte // (VI. 60) "By the restraint of one's senses, by the destruction of attachment and hatred, and by the abstention from injury to the creatures, one becomes fit for immortality."
Even in the Gītā (IX. 5. XII. 13; XIII. 7: XVI. 2 etc) there are many passages where ahimsa is greatly eulogised.
It will be, perhaps, a paradox to say, though it will be nevertheless perfectly true, that the greatest influence of ahimsa is found in the Mahabharata. In the various parts of the Mahābhārata, ahimsā is greatly praised. In the Vanaparva (III) there is a long conversation between Draupadi, Yudhiṣṭhira and Bhima on lots of ethical questions in which Draupadi praises the doctrine of ahimsă (ch. 206-208). In the Santiparva, the greatness of ahimsā is firmly established. It is said there-
jivitum yaḥ svayaṁ cecchet katham so'nyaṁ ghatayet/ yad yad ātmani ceccheta tat parasyā pi cintayet //
[12.254.22]
"He who himself wants to live, how he can kill the other. What one wants for himself that is to be thought of others."
The greatest story of Tuladhara and Jajali in the Santiparva of the Mahabharata has proved beyond doubt the excellence of ahimsă as a superior religion to anything else. Tuladhara is the pedlar and Jājali is the brahmanical ascetic. In their conversation Tuladhāra appears as a teacher. The brahmin Jājali well-versed in the sastras has asked Tuladhāra about the essence of religion. To this Tuladhāra replies --
adrohenaiva bhūtānām alpadrohena vā punaḥ/ yā vṛttiḥ sa paro dharmȧstena jīvāmi Jājale //