Idea Of Ahimsa And Asceticism In Ancient Indian Tradition

Here is a comprehensive summary of the book "The Idea of Ahimsa and Asceticism in Ancient Indian Tradition" by Bansidhar Bhatt:

This book, based on four lectures delivered by Professor Dr. Bansidhar Bhatt, offers a modern text-historical analysis of Vedic rituals with a special focus on their relationship with the concept of ahimsa (non-violence) and asceticism in ancient Indian traditions. The author aims to clarify common misconceptions and shed light on the historical origins and development of these crucial ethical and philosophical concepts in Indian culture.

Key Themes and Arguments:

• Vedic Ritualism and Early Ahimsa:

  • The early Vedic period was characterized by animal sacrifice, with ritualists employing complex magical formulas and incantations to mitigate the perceived negative consequences of killing. These were seen as "ritualistic ahimsa" aimed at averting retribution in the afterlife rather than an ethical imperative.
  • Texts like the Manusmriti and Satapatha Brahmana reveal attempts to ritually "cancel" the act of killing by using formulas, attributing sacred life to victims, or transferring impurities.
  • The term ahimsa appears in Vedic texts in a dative form (ahimsaya) in a ritualistic context, signifying prevention of injury within the ritual framework, not as a broad ethical principle.
  • Early Vedic students (brahmacarins) were instructed to practice some forms of abstinence, including ahimsa, possibly due to their immaturity in magical rituals.

• Asceticism and Renunciatory Ideas:

  • The book explores the origins and development of the four ashramas (stages of life), suggesting that ascetic modes of life might have been influenced by non-Aryan cultures and integrated into the Brahmanical framework.
  • The concepts of karma (action and its consequences) and metempsychosis (transmigration of the soul) are traced back to the ritualistic context of Vedic India, particularly through the "individualization" and "interiorization" of rituals.
  • The diksha ceremony, involving vows of abstinence, is presented as a precursor to ascetic practices.
  • The author highlights that the Vedic ritual system, through its focus on transferring evils and impurities, indirectly contributed to ideas of world renunciation and the pursuit of liberation from the cycle of birth and death.

• Ahimsa as a Doctrine and Ethical Principle:

  • The author traces the evolution of ahimsa from a ritualistic concern to a more ethical and philosophical doctrine, particularly evident in the Upanishadic period.
  • The teachings of figures like Ghora (Angirasa) in the Chandogya Upanishad are cited as early instances where ahimsa is presented alongside other virtues like truthfulness, liberality, and uprightness, marking a shift towards moral import.
  • The Mahabharata reflects a growing ethical emphasis on ahimsa and vegetarianism, with debates questioning the justification of animal sacrifices and highlighting the importance of compassion.
  • The author posits that the core idea of the * Upanishadic* concept of the all-pervading Atman (Self), where the self in all beings is the same, provided a significant philosophical incentive for the ahimsa doctrine.

• Reform Religions (Buddhism and Jainism):

  • The book critically examines the common perception that Buddhism and Jainism were strictly vegetarian and fundamentally opposed to Vedic sacrifices.
  • Buddhism: The author notes that early Buddhist texts (Vinaya) permitted meat and fish under certain conditions (ti-koti-parisuddha – pure in three respects: not seen, not heard, not doubted that it was killed for them). The Buddha himself is depicted as having died from eating soft boar meat. Thus, ahimsa was not the central or absolute core of early Buddhist teaching.
  • Jainism: While Jainism is strongly associated with ahimsa, the author presents findings from early canonical texts suggesting that monks and nuns initially accepted and consumed meat and fish, especially when ill or under certain circumstances. The author critically analyzes later interpretations that attempted to allegorize or re-contextualize these passages to fit a strict vegetarian ideal.
  • The author argues against the notion that Buddhism and Jainism were purely "Śramanic" cultures entirely separate from or opposed to Vedic traditions. Instead, they show influence from and continuity with earlier Brahmanical ideas, including ascetic practices and concepts of ahimsa, even if they reinterpreted or emphasized them differently.
  • The use of vernacular languages like Pali and Ardha-Magadhi by reformers, contrasting with the Brahmanical Sanskrit (deva-bhasa), is highlighted as a significant factor in their separation from mainstream Brahmanism.
  • The author challenges the idea that Śramanism originated exclusively from the Indus Valley Civilization, suggesting a more complex interplay of influences.

• Holy Cow Tradition and Vegetarianism:

  • The book contrasts the modern sanctity of the cow in Hinduism with earlier Vedic periods, where cow slaughter and beef-eating were common, particularly for entertaining guests or in sacrifices.
  • The prohibition of cow slaughter and the sanctity of the cow are explored as developing phenomena, possibly influenced by other cultures and later elaborated in Brahmanical texts.
  • The author discusses vegetarianism, noting that while Brahmanical ascetics avoided harming plants, the strict adherence to vegetarianism as an ethical principle evolved over time and became intertwined with the ahimsa doctrine. The concept of "killed" (processed) food being acceptable is examined in both Jainism and Buddhism.

• Ahimsa as a Concept:

  • The author delves into the linguistic aspect of ahimsa, explaining that while the prefix 'a-' suggests negation (non-injury), the term carries a positive meaning of compassion, fellow-feeling, and goodwill (daya).
  • The practicability of strict ahimsa in relation to consuming plant life is questioned, highlighting the unavoidable "killing" of sentient or potentially sentient elements in food. The author suggests that vegetarianism is a "lesser evil" compared to meat-eating.
  • The author concludes by advocating for a life guided by the ahimsa ideal, emphasizing a compassionate stance towards all living beings and protesting against practices that cause suffering to animals.

In essence, Bhatt's work provides a scholarly and nuanced perspective, challenging simplistic narratives and demonstrating the complex historical interplay between Vedic ritualism, ascetic traditions, and the evolving concepts of ahimsa and vegetarianism that shaped ancient Indian religious thought and practice, ultimately influencing the reform movements of Buddhism and Jainism.