Kalidas Ki Rachnao Me Ahimsa Ki Avadharna - Book Summary

Here's a comprehensive summary of the provided Jain text, "Kalidas ki Rachnao me Ahimsa ki Avadharna" by Ravishankar Mishr, in English:

Summary: The Concept of Ahimsa in the Works of Kalidasa

This essay by Dr. Ravishankar Mishr explores the concept of ahimsa (non-violence) as depicted in the literary works of the renowned Sanskrit poet Kalidasa. Despite Kalidasa being a Shaivite (follower of Shiva), the author argues that his works demonstrate a significant influence from the Jain teachings of ahimsa. Evidence for this is found in his major works like Raghuvansham, Kumarasambhavam, and Abhigyan Shakuntalam.

The author highlights several instances in Kalidasa's compositions that illustrate this ahimsak (non-violent) perspective:

Raghuvansham and Ashwamedha Yajna: In the Raghuvansham, during King Dileep's Ashwamedha (horse sacrifice) ritual, when King Raghu requests Indra to grant his father the full fruits of the sacrifice without the ritualistic killing of the horse, Mishr suggests this shows Kalidasa's opposition to the "ruthless killing of innocent animals" in such ceremonies. This request, according to the author, underscores the hero's valor as well as Kalidasa's own inclination towards ahimsa.
King Dileep and Nandini the Cow: Another prominent example is King Dileep's willingness to sacrifice his own life to protect the divine cow Nandini from a lion. Mishr posits that this scene is a deliberate attempt by Kalidasa to emphasize his ahimsa-centric policy, going so far as to cause arrows to pierce King Dileep's hand, preventing him from harming the lion (who is revealed to be an attendant of Lord Shiva). The author finds this intervention to be an artistic choice to highlight non-violence, as Dileep could have otherwise killed the lion.
Prince Aja and the Elephant: In Raghuvansham, when Prince Aja is attacked by a wild elephant, he shoots it with an arrow only to frighten it, aiming not to kill. The elephant is then transformed into a celestial Gandharva named Priyamvada. This Gandharva, grateful for not being killed despite being attacked, gifts Aja a sammohan (mesmerizing) weapon that grants victory without violence. Mishr sees this as a clear demonstration of Kalidasa's preference for achieving victory through non-violent means, as it would otherwise be considered impossible.
Condemnation of Hunting: Kalidasa, through his works, strongly condemns hunting. In Raghuvansham, he criticizes King Dasharatha's hunting expedition that led to the accidental killing of Shravan Kumar. Mishr interprets this passage as a critique of even accidental violence, suggesting that one should avoid any act that could lead to harm. In Abhigyan Shakuntalam, the character Madhavya openly criticizes hunting as a practice fit only for low-caste fowlers, prompting King Dushyanta to curb his hunting enthusiasm.
Criticism of Fish Killing: In Abhigyan Shakuntalam, the author notes how Kalidasa portrays the fisherman who killed fish with disdain. The city official's sarcastic remark about the fisherman's "pure livelihood" highlights the poet's negative view of this act. The fisherman's defense that even Vedic Brahmins become cruel in animal sacrifice for rituals further reinforces Kalidasa's critical stance on such violence.

The essay acknowledges that hunting and animal sacrifice were prevalent in Kalidasa's time. However, the author firmly believes that Kalidasa himself was not fond of such violence and that his profound love and compassion for all living beings were likely influenced by Jainism.

Use of "Arhat": Mishr points out that Kalidasa frequently uses the term "Arhat" (a revered term in Jainism for enlightened beings, particularly Tirthankaras) in his works, often in reference to sages and ascetics. He suggests that Kalidasa's respectful use of this term for worthy and pure individuals might reflect his admiration for the Jain Tirthankaras, who are considered exemplars of purity and veneration.
Influence of Jain Practices: The author draws a parallel between Kalidasa's depiction of severe penance (like Parvati's in Kumarasambhavam and King Aja's fasting unto death in Raghuvansham) and Jain practices of samyak-tapa (right penance) and sallekhana (voluntary fasting unto death).

In conclusion, Dr. Ravishankar Mishr asserts that Kalidasa's extensive use of ahimsa as a central theme, his condemnation of violence, and his use of terms like "Arhat" strongly suggest that he was deeply inspired by Jain philosophy and its core principle of non-violence. The societal influence of Jainism during Kalidasa's era, with its emphasis on ahimsa, truth, asceticism, non-stealing, and non-possession, likely contributed to his appreciation and adoption of these ideals in his literary masterpieces.