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160
PROLEGOMENA TO PRAKRITICA et JAINICA
Despite the fact that for sacrificial purposes the killing of animals is not despised, Manu in general has described the excellence of ahimsa in the same Manu-samhita. In fact, according to Manu, non-killing is a virtue which is to be inculcated by all :
indriyānām nirodhena rāga-dveşa-kşayena ca / ahimsaya ca bhūtānām amṛtatvāya kalpate //
[VI. 60]
"By the restraint of his senses, by the destruction of attachment and hatred, and by the abstention from injury to the creatures, he becomes fit for immortality."
Ahimsa in the Mahabharata
Coming to the time of the Mahabharata (dated between 4th cent. B.C. to 4th cent. A.D.) we can see that the eulogy of ahimsa was not diminished, rather it was highly extolled. It seems paradox at the outset when the Mahabharata is a book on war, how could there ahimsā play a part? But we shall be surprised to note that in the various parts of the Mahabharata, ahimsa is greatly eulogised. In the Vanaparva (III) a long conversation between Draupadi, Yudhiṣṭhira and Bhima was made on ethical questions in which Draupadi praises the doctrine of ahimsa, i.e., the forbearance towards living beings (chapters 206-208). It is noteworthy that in many places of the Mahabharata "the ascetic morality of ahimsa and of love towards all creatures" is depicted. In the Śantiparva, the greatness of ahimsa is firmly established, the argument being
jivitum yaḥ svayam cecchet katham so'nyam
ghatayet / yad yad atmani ceccheta tat parasyāpi 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."
