Author: Harish C. Gaur
Publication: The Pioneer
Date: November 25, 2000
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
