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Ahinsa is one of five codes of self-restraint in Patanjali's yog; others being the truth, non-stealing, continence, non-avariciousness. These are initial steps that lead to concentration (dharana), meditation (dhyaan) and trance (samadhi).
Ahinsa, meaning restraint on violence (Ahinsa), is the belief that no injury or pain be afflicted on any living creatures in any way, at any time and under any circumstance. Vyasa commenting on self-restraints emphasised that other restraints have their roots in Ahinsa; meaning success in the practice of other restraints and also religious observances (niyama) is difficult without the practice of Ahinsa. One can inflict injury, not only by deeds (physical violence), but also by speaking harsh words (mental torture) and in ultimate analysis even by possessing evil thoughts.
Ahinsa by body would mean that no physical injury is caused to any creature. It is in respect of general conduct. One has to be respectful to devas; the preceptor (guru), the wise and fellow beings, observe abstinence, have control over organs of sense perception and of action, cultivates divine traits, have control over the mind, possess pure conscience, have control over desires and remain contended with whatever comes his way.
Practice of Ahinsa by speech is a subtle combination of several attributes. The speech should be agreeable and beneficial to all, cause no excitation or argument which may lead to anger and conflict, yet whatever is spoken has to be true, and consistent with facts. The speech should not be deceitful and be without any motive of injury to others. It would be facilitated by (self) study and faith in scriptures, removal of ignorance, overcoming afflictions, development of discrimination between right and wrong, dispassion, continued inquiry about true nature of the (individual) self and seeking its oneness with the supreme Self. All factors have to be considered. A true practice of Ahinsa would include all these.
Practice of Ahinsa by thoughts would mean absence of animosity and evil thoughts, which may lead to physical violence against anybody. This is most important, since thoughts are the starting point. They find expression in speech, which may lead to physical violence. Practice of Ahinsa by thoughts is facilitated by serenity of mind, compassion, silence, meditation, self-control and honesty of motives
In the Bhagavat, practice of Ahinsa by those on eternal spiritual path is summarised thus: Ahinsa parama dharm there is no religion (dharm, meaning conduct) superior to Ahinsa. Ahinsa as the way to world peace was suggested at the recent Millennium World Peace Summit.
In the present-day context relevance of the practice of non-violence, pervading all conditions of life, considered in isolation appears to be difficult. Consider, for example, the most insignificant killing of mosquitoes. Can we, for example, practice non-violence and abstain from killing them on a large scale to eradicate malaria? If this was not done their proliferation would cause health hazards and uncalled-for misery to innumerable people. Also how about the persons who practice violence against the innocent, old, weak and feeble and women? Quite often the punishment meted to them is itself violence. What about the duty of soldiers protecting the borders of the country? They are taught to kill all intruders. Also, the commandoes, while saving hostages, will not hesitate to kill the abductors, if necessary.
While Manu ordained the practice of Ahinsa (and non- stealing) as general duties for all in Manusmriti, he did not hesitate in recommending punishment by the King (meaning the state) even to the extent of amputation of limbs of robbers. These have not been accepted in our present penal codes. Swami Sivananda clarified Ahinsa in the context of duty to his disciples thus ".. morality (dharm) and duty (kartavya) vary according to circumstances. To resist evil becomes the duty of a man in certain circumstances. The King should always use his rod of chastisement to keep peace and order in his country. He cannot say I will not resist evil, thinking of non-violence as supreme moral duty (Ahinsa parmo dharm). He will fail in his duty if he does not punish the wicked and the country will be in a state of chaos. To hang a murderer, a robber (which is violence to him) is non-violence to the King. Thus violence and non- violence are relative terms. To kill a man (an act of violence) who has taken the lives of many is not violence, but non-violence" (Kalyana Kalpataru, Feb. 1996).
A maxim says: "Strive
not a man without cause, if he has done no harm to thee" (Proverbs, 3.30).
This can be easily put into practice. This should also apply to our
conduct towards animal and birds that, sharing the environment with us,
do us no harm. Ahinsa as the way of life is still relevant.
The practice of Ahinsa in not killing animals for sport or for food has
been the age- old practice and faith of (a majority of) people in this
country. - Harish C. Gaur
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