Vegetarianism and Ahiṃsā in the Anuśāsanaparvan of the Mahābhārata
The adhyāyas 114 to 117 of the Anuśāsanaparvan (the 13th book of the Mahābhārata) introduce the topic of ahiṃsā (non-violence) and its relation to vegetarianism. All in all, the text enjoins that following a vegetarian diet is the greatest non-violent practice. However, several verses of this...
Gespeichert in:
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| Dokumenttyp: | Article (Journal) |
| Sprache: | Englisch |
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2020
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| In: |
Interdisziplinäre Zeitschrift für Südasienforschung
Year: 2020, Jahrgang: 6, Pages: 1-35 |
| ISSN: | 2510-2621 |
| DOI: | 10.11588/izsa.2020.6.13791 |
| Online-Zugang: | Verlag, kostenfrei, Volltext: https://doi.org/10.11588/izsa.2020.6.13791 Verlag, kostenfrei, Volltext: https://crossasia-journals.ub.uni-heidelberg.de/index.php/izsa/article/view/13791 
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| Verfasserangaben: | Anna Scarabel |
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| 520 | |a The adhyāyas 114 to 117 of the Anuśāsanaparvan (the 13th book of the Mahābhārata) introduce the topic of ahiṃsā (non-violence) and its relation to vegetarianism. All in all, the text enjoins that following a vegetarian diet is the greatest non-violent practice. However, several verses of this section allow practices related to Vedic sacrifice, which include meat offerings. In view of the principles of non-violence, such an “exception” to the ahiṃsā rule may be seen by some as a logical inconsistency. Instead, I argue that such apparent contradiction can be resolved if we consider that the Mahābhārata addresses different audiences. On one side, there are those leading a contemplative life (nivṛtti), aiming at spiritual upliftment, who follow the path of ahiṃsā and maintain a vegetarian diet. On the other side, those engaged in an active life (pravṛtti) perform Vedic rituals in view of worldly objects and relish the animals sacrificed to the gods. As a result of their class duty, Hindu warriors may also hunt and eat animals. In this article, I further implement my arguments and investigate the relation between non-violence and vegetarianism in the Mahābhārata. | ||
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