Classical Indian thought has often stated that human life has four ends: dharma (social righteousness), artha (material profit), kāma (sensual pleasure) and mokṣa (spiritual liberation). The historical tradition called itihāsa claims itself as a comprehensive commentary on these four. The principal itihāsa text available to us, the Mahābhārata, boasts of containing everything that exists on these. However, the ultimate goal of human life in the Mahābhārata is predominantly dharma. But, the dharma the Mahābhārata speaks of is not necessarily what dharma came to represent in classical Brahmanical orthodoxy: a combination of the institutions of varṇa and āśrama Rather, in the narrative sections of the Mahābhārata, which possibly originated in the context of the Later Vedic Kuru kingdom of c. 1000–800 BCE, there is often a questioning of the traditional hereditary varṇadharma. Through the character of Yudhiṣṭhira, the Mahābhārata unfolds an alternative understanding of dharma, known as ānṛśaṁsya (non-cruelty). Scholars have often considered it as an alternative to the heterodox notion of ahiṁsā (non-violence). This paper shows the gradual evolution of the ideal to show that its fundamental opposition is not with the heterodox ahiṁsā, but with the orthodox varṇadharma, particularly kṣātradharma, the martial heroism expected of the kṣatriya.

中文翻译：

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在过渡时期重新定义佛法：《摩ā婆罗多》中的Ānṛśaṃsya作为人类生命的另一种终结

印度古典思想经常指出，人类生活有四个目的：佛法（社会公义），阿尔萨（物质利益），卡玛（感官享乐）和魔卡（精神解放）。称为itihāsa的历史传统声称自己是对这四个方面的全面评论。我们可以得到的主要的圣体经，即Mahābhārata，包含其中存在的所有内容。然而，在Mahābhārata中人类生命的最终目标主要是佛法。但是，摩Mah婆罗多所说的佛法并不一定代表古典婆罗门教正统中的佛法：在ṇ陀罗婆罗多的叙事部分中，瓦拉和茹阿玛·拉瑟机构的结合，这可能起源于后来的吠陀语。库鲁王国 公元前1000–800年，人们常常对传统的遗传变异法提出质疑。摩Yu婆罗多（Yahdhiahira）的性格展现了对佛法的另一种理解，即“无罪”（ānṛśaṁsya）。学者们经常认为它是非宗教（hihissā）（非暴力）异质观念的替代。本文显示了理想的渐进演变，以表明其根本的反对不是与异教徒阿希沙斯有关，而是与正统的瓦ṇ达摩，特别是ktraātradharma，即kṣatriya所期望的军事英雄主义。