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to save religion, morality, justice and social order which are on the of verge of ruin due to crimes and cruelties brought by them. The battle-field Kurukşetra has been treated as Dharmaksetra, the place of religion. Thus fighting has not been considered here as a crime or injury, because it is the enhancer of religion. That religion which is known as sustainer ( Dhārayatīti Dharmaḥ). Sāňkhya ( Dualism ) Mimāṁsā ( Apūrva )
Sāåkhya and Mimāṁsā both the systems of Indian philosophy are known as atheistic branches. They do not accept the exisence of God. Prakrti and Puruşa are known as the ultimate realities in the Sănkhya philosophy. This system of Indian philosophy has established the theory of evolution ( Vikāsavāda), which takes place when Prakrti and Purușa unite together. “Mimāṁsā believes in the Law of Karma, in unseen power ( Apūrva ), in heaven and hell, in liberation and in the ultimate authority of the eternal authorless Vedas."
The Mīmāṁsā philosophy has layed stress on sacrifice. The Vedic sacrifice is helpful to get all sorts of achievements therefore this system declares :
"vaidiki hiṁsā, hissä na bhavati." The violence prescribed in the Vedas is not a violence. The Vedas instruct to offer meat of animal to the sacrificial-fire and to eat the remaining part of that as blessing. This is one of the important religious functions. So one should not remark this activity as violence. Though there is a popular religious law :
“na hiṁsyāt sarvabhūtāni." No being should be killed or injured. But there is also an exception to this general rule :
"agnisomiyar pasūmālabheta.” Bring animal for Agni and Soma. It means animals may be offered to the sacrifical gods and goddesses.
The Sānkhya philosophy has refuted the Mimārsā's theory of offering animals to gods and goddesses at the time of performing
sacrifice. As this philosophy has asserted, injury must be treated as Jain Education International For Private & Personal Use Only
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