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IDEALISM AND REALISM
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with Brahmanic teaching is also not to be lost sight of. The victory of the Jainas as against the Brahmanas is illustrated by the writings of Tiruvalluvar the great "pariah" writer of the first or second century A. D. He declares:
"To abstain from the killing and eating of living beings is better than to perform a thousand sacrifices in the sacrificial fire." Again,
"Behold the man who killed not and abstaineth from fleshmeat all the world joineth hands to do him reverence.'
"L
The greatest of virtues is non-killing: killing bringeth in its train every other sin.
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"They may say, sacrifices gain for a man many blessings : but to the pure in heart the blessings that are earned by killing are an abomination." 25
The fact that Tiruvalluvar imbibed the spirit of this excellent doctrine and helped to propagate it only proves the permeation of Jaina teachings in the lowest strata of Dravidian society. It also indicates beyond doubt that the Jainas made no distinctions of caste at that time. In contrast to this we understand from the Tholkappiyam a Brahmanical work that, already in the fourth century B. C., the study of the Vedas was prohibited to the lowest among the Vellalars or agriculturists. 26 Manu's restrictions on the Sūdras are too well-known to need citation.?? illustration from the Uttaradhyayana Sutra will make the Jaina attitude towards the 'poorest, and lowliest, and lost,' quite clear.
An
Harikêśa was a Švapāka or cāndāla. He became a great sage possessed of the highest virtues, with his senses wholly subdued. Once on his begging tours he approached the enclosure of a Brahmanical sacrifice. He declared:
"O Brāhmaṇas, why do you tend the fire or seek external purity by water? The wise ones say that external purity, which you seek for, is not the right thing.
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25 Kural, chs. XXVI 259, 260 and XXXII 321, 328.
26 Cf. Shesha Iyangar, Dravidian India, p. 179.
27 E. G. नशूद्राय मर्ति दद्यान्नोच्छिष्टं न इविष्कृतम् ॥ न चास्योपदिशेद्धर्म न चास्य व्रत
Manusmṛti ch. IV 80.
