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૧૯૬
જેને આજે આપણે પાંચ મહાવ્રતાના નામે આળખીએ છીએ તે સા`ભૌમ ધર્મની બાબતમાં જ્યારે વેદમાં દૃષ્ટિપાત કરીએ છીએ ત્યારે નિરાશ જ થવુ પડે છે. અહિંસા ૪ અપરિગ્રહ જેવી મહત્ત્વની બાબતમાં વેદ્દોમાં સાવ વિરાધી વલણ હતુ. તે ક્રમે ક્રમે બદલાઈને વૈદિક પર પરામાં પણ અહિં સાદિ સાવ ભૌમ ધર્મની પ્રતિષ્ઠા થઈ તેના ઇતિહાસ રચક છે. અને શ્રમણ પર પરાના સ`પૃષ્ઠથી જ એમ બનવા પામ્યું છે, તેમ નિષ્પક્ષ વિચારકે સ્વીકારવુ... જોઈએ.
2. The Vedic people were self-centred and whenever and wherever they performed a sacrifice they were always actuated by the motive of self-interest and never of self-renuncintion or self-denial as we notice in the post-Vedic times.
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The offering of the domesticated and highly useful animal such as a horse, a cow etc. as a gift to the God was done not with a view to do homage to the deity but to secure some immediate end through the agency of the deity. Killing of whatever kind was of very little consequence to the Vedic community when it suited their purpose. - Journal of the University of Bombay Sept. 1958 (Arts Number-33) Morals in the Brahmanas: by Dr. H. R. Karnik - p. 97. zadi or Asau: “On the other hand, however, it indicates that with the primitive Aryan, life-even human life-was of very little consequence. Living that he was in the environment of a warrior, shedding of blood and cutting of the throat were the order of the day and the Aryan was quite familiar with such horrid occurrences. He had, therefore, no seruples or hesitation in sacrificing any living being to gain some ephemeral or ethereal end. ...In the Brahmanas notice the beginning of a change. There seems to run by the side of the current of 'Himsa' an undercurrent of 'Ahimsa - p.
we
98.
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