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    Hindu View of Ahinsa

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    The document discusses the Hindu concept of Ahimsa (non-violence) and how it differs slightly from Mahatma Gandhi's interpretation. While Hindu scriptures extol Ahimsa as the highest duty in personal conduct, they also consider violence reluctantly undertaken to establish righteousness and destroy evil as a form of Ahimsa. The destruction of demons is portrayed in incarnations of Hindu gods. Complete non-violence is seen as impossible, as even basic bodily functions harm other life. Upholding dharma and protecting the good may require violence. Gandhi's approach was suited to the British but may not have worked against despotic invaders, as seen by the fate of non-violent Buddhists

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    Hindu View of Ahinsa

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    Insearchof_Knowledge
    463 views6 pages
    The document discusses the Hindu concept of Ahimsa (non-violence) and how it differs slightly from Mahatma Gandhi's interpretation. While Hindu scriptures extol Ahimsa as the highest duty in personal conduct, they also consider violence reluctantly undertaken to establish righteousness and destroy evil as a form of Ahimsa. The destruction of demons is portrayed in incarnations of Hindu gods. Complete non-violence is seen as impossible, as even basic bodily functions harm other life. Upholding dharma and protecting the good may require violence. Gandhi's approach was suited to the British but may not have worked against despotic invaders, as seen by the fate of non-violent Buddhists

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    The document discusses the Hindu concept of Ahimsa (non-violence) and how it differs slightly from Mahatma Gandhi's interpretation. While Hindu scriptures extol Ahimsa as the highest duty in personal conduct, they also consider violence reluctantly undertaken to establish righteousness and destroy evil as a form of Ahimsa. The destruction of demons is portrayed in incarnations of Hindu gods. Complete non-violence is seen as impossible, as even basic bodily functions harm other life. Upholding dharma and protecting the good may require violence. Gandhi's approach was suited to the British but may not have worked against despotic invaders, as seen by the fate of non-violent Buddhists

    Copyright:

    Attribution Non-Commercial (BY-NC)
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    463 views6 pages

    Hindu View of Ahinsa

    Uploaded by

    Insearchof_Knowledge
    The document discusses the Hindu concept of Ahimsa (non-violence) and how it differs slightly from Mahatma Gandhi's interpretation. While Hindu scriptures extol Ahimsa as the highest duty in personal conduct, they also consider violence reluctantly undertaken to establish righteousness and destroy evil as a form of Ahimsa. The destruction of demons is portrayed in incarnations of Hindu gods. Complete non-violence is seen as impossible, as even basic bodily functions harm other life. Upholding dharma and protecting the good may require violence. Gandhi's approach was suited to the British but may not have worked against despotic invaders, as seen by the fate of non-violent Buddhists

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    Hin^u vi_w of @hins[?

    To follow M[h[tm[ Gh[n^hi or Lor^ Krishn[ ?

    Hindu view of Ahinsa?


    To follow Mahatma Ghandhi or Lord Krishna ? Who is right.?

    ABSTRACT The Hindu scriptures extoll virtues of Ahimsa (non-injury or nonviolence) and consider it an essential tenet of and guide for PERSONAL behavior (ONLY). However destruction of wicked essential for establishing the Dharma (righteousness) is considered Ahimsa also. In this regard the real Hindu view of Ahimsa differs slightly from Mahatma Gandhi's interpretation. This article attempts to explain the Hindu view of Ahimsa based on quotes from Hindu scriptures. 6 References - Bhagavat Gita, Gita Rahasya by Lokmanya Tilak, Sant Tukaram Gatha, etc

    HINDU SCRIPTURES ON AHIMSA (Non-violence)


    Let us first look at what scriptures say about ahimsa : Mahabharat says : Ahimsaa paramo dharmaah: (Mahabharat - Aadi Parva - 11.13) Meaning - Ahimsa (non-injury) is the ultimate dharma (duty). Manusmruti considers ahimsa foremost amongst the 5 restraints (yama) necessary in PERSONAL behavior. The other 4 being truthfulness (satyam), nonstealing or not coveting (asteyam), purity of mind and body (shoucham) and control of senses (indriyanigraha), which are described below: Ahimsa satyam-asteyam shoucham-indriyanigraha (Mausmruti - 10.63) (1) Bhagavad Gita includes Ahimsa in the twenty virtues necessary for attaining Dnyana (knowledge (of Self)). The shloka (verse) is as follows : amaanitvam-adambhitvam-ahimsaa kshaanti-aarjavam aacharya-upaasanaam-shoucham sthairyam aatma-vinigraham (Gita 13.7) (2) Thus non-injury to others (physical or mental) is prescribed as virtue in PERSONAL conduct. (1)

    IS COMPLETE AHIMSA (NON VIOLENCE) POSSIBLE ?


    After even cursory evaluation it is easy to realize that complete Ahimsa is impossible. When we breathe many micro organisms enter our bodies such as microbes, bacteria, viruses etc. These also get thrown out when we exhale. Our body's immune system does nothing but kills harmful diease causing bacteria, fungii, viruses using white blood corpuscles, hormones, enzymes, antibodies etc. Also when we ingest antibiotics such as penicillin, ampicillin etc are we not killing the harmful (sometimes even benign good cells as in chemo therapy) life forms ? Similarly on the farm or in your yard when we use weed killers and insecticides, are we not killing weeds and insects ? Even the yogurt we eat has 'active' cultures. Hence complete ahimsa is not possible. The destruction of millions and millions of micro organisms filled in the air, water and fruits will continue. In Mahabharat Arjun says: Sookshmayoni ni bhootaani tarkagamyaani kaanichit PakshmaNopi nipaaten yeshaan syaat skandhparyayah: - Shanti Parva 15.26 .... (1) Meaning - So many very tiny invisible lifeforms, whose existence can be ascertained by logic only, fill this world, that by mere batting of an eye lid we severe their limbs apart. Although actions such as eating, taking medicines result in some violence, this is unavoidable ahimsa needed for preserving one's body. As the Bhagavat tells us : Jivo jivasya jeevanam Bhagavat - 1.13.46 .... (1)

    Knowingly or unknowingly a larger life form consumes a smaller life form, thence complete ahimsa is not possible. Also in this respect one must define right or justifiable himsa, and unjustifiable himsa.

    AHIMSA AND PRESERVATION OF SOCIETY & RIGHTEOUSNESS The shloka from Gita (13.7) calling Ahimsa a divine virtue may appear contradictory to the overall message of Gita in the context of the Mahabharat war wherein Bhagawan Krishna repeatedly asks Arjun to fight the righteous war (Tasmat yuddhasya Bharat!). Is Gita against Ahimsa ? Also is Gita, the heart of the epic Mahabharat, against the teaching of 'ahimsaa paramo dharmah:'? Both these questions can be answered by one word 'NO'. Because the HINDU SCRIPTURES CONSIDER UNAVOIDABLE VIOLENCE (HIMSA) RELUCTANTLY UNDERTAKEN FOR THE PURPOSE OF ESTABLISHING A RULE OF RIGHTEOUSNESS (DHARMA SANSTHAAPANA) FOR THE BETTERMENT OF SOCIETY AND FOR SUSTENANCE OF ONE'S BODY AS JUSTIFIABLE AND CALL IT AS AHIMSA ALSO.

    In Mahabharat Bhagawan Krishna defines dharma as follows: DhaaraNaaddharmamityaahu: dharma dhaarayate prajaah: YasyaddhaaraNa samyuktam sa dharma iti nischayah: ....(3) Meaning - Dharma holds the society together and that which supports the social structure (balance) must be definitely considered as dharma. Marathi Sa(i)nt Tukaram says : Dayaa tiche naav bhutaanche paalan aanika nirdaalan kantakaanche (Tukaram Gatha - Abhanga 129)...(4) Meaning - Compassion is thy name - nurturing all (living) beings AND the destruction of the wicked. Shivaji's spiritual Guru Sa(i)nt Ramdas conveys a vision in a poem composed at the occasion of coronation of Shivaji. This poem is called 'Anandavana-bhuvan' - The Region of bliss which Gurudev R.D.Ranade terms a vision of Apocalypse (5). Interestingly, this vision of Apocalypse of Sa(i)nt Ramdas mentions destruction of wicked in several al coup couplets. Kalpaant maandilaa moTHaa, mlenchha, daitya budaawayaa Kaipaksha ghetalaa devi, Anandavana-bhuvani Budaale sarvahi paapee, Hindusthaan baLaawale Abhaktaanchaa kshayo jhaalaa, Anandavana-bhuvani Poorvi je maarile hote, te chi aataa baLaawale Kopalaa deva devaanchaa, Anandavana-bhuvani

    ....(6)

    Meaning 'A great evil has fallen upon the wicked. God has become the partisan of the virtuous in the 'Region of bliss'. All evil-doers have come to an end. Hindustan has waxed strong. Those who were beaten before have now become strong. God of gods has become angry in the Region of Bliss. Even Manusmruti says : Aatatayinaa mayaantam hanyaadevavichaaryan (Manusmruti 8.350) ...(1) Meaning - A wicked, evil aggressor should be killed without any hesitation. In fact in Bhagavad Gita, Bhagavan Krishna promises 'paritraNaaya saadhunaam vinaashaayacha dushkrutaam dharma sansthaapanaarthaya sambhavaami yuge yuge (Gita 4.8) ...(7) Meaning - For the protection of the good, for the destruction of the wicked, and for the establishment of dharma, I am born age after

    age. Thus real Hindu view considers destruction of wicked as Ahimsa also. Hindu scriptures are full of incarnations of Vishnu and Shiva with the the destruction of wicked demons as their main Avataar karya (reason to be). It is also more than a coincidence that all Hindu divine images are always bearing arms. Even Hindu goddesses such as Durga, Bhavani, Kali carry weapons and are immortalized in the stories of their destruction of the wicked. Even now during the Dasshera festival Hindus perform puja of their weapons. This tradition is followed even in the Indian and Nepali armed forces, particularly in the Gorkha regiments. Thus bearing arms and destroying the wicked are considered necessary for the preservation of society and are considered as Ahimsa. In the present day context, the fight against historical injustice against Hindus and the Hindu way of life, must be considered as Ahimsa also. Because fighting for justice is a Hindu's righteous duty (dharma). When you compare Mahatma Gandhi's non-violent struggle it is easy to see that it is closer to the Christian philosophy of 'turning the other cheek'. In fact Gandhiji's definition of Ahimsa goes beyond even Emperor Ashok's definition of Ahimsa. Because even in the later period of Ashok's reign, death penalty was still there and act of war was not considered as violence (himsa) (8). Gandhiji's non-violent struggle worked against an educated and cultured oppressor, namely the British. Would the non-violent ways of Gandhiji have worked against the despots and barbarian oppressors like Timur Lane, Babur, Bakhtiar Khilji, Aurangzeb, and Tipu Sultan? Highly unlikely ! Because Buddhists in the areas of the present day Afganistan, Pakistan preached and practiced exactly similar principles of non-violence against the Muslim invaders and Buddhism, its followers, the Buddhist Vihars were completely wiped out very early during the Muslim raids. THINK ABOUT IT !! AcknowledgementsAn article by Justice R.K.Ranade 'Is Gita against Ahimsa?' in his book 'In the domain of spirituality' provided the focal point for this article. Lokmanya Tilak discusses this aspect in detail in the Gita Rahasya. Some interpretations from 'Dancing with Shiva' by Sadguru Shivay Subramnyaswami (of Hinduism Today family), and the commentary on the Bhagavad Gita by Swami Chidbhavanand (of RamKrishna Mission) were also useful. For more detailed analysis on this topic Gita Rahasya is highly recommended.

    References 1. Gita Rahasya, by Lokmanya B.G.Tilak, 10 th Ed, Kesari Prakashan, Pune, pp. 28-29, 1973 2. Bhagavad Gita - Ch. 13, Shloka 7 3. In the Domain of Spirituality - By Justice R.K.Ranade, Venus Publ,

    Pune, Part -1, pp.1-5, 1972 4. Tukaram Gatha, K.B.Dhawale Prakashan, Bombay, 5 th Ed, p.29,1986 5. Mysticism in Maharashtra, By R.D.Ranade (Vice Chancellor, Allahabad Univ.), Motilal Banarasidass Publ., Delhi, p.367, 1988 6. Shrimat Daasbodh, Ed. Prof.K.V.Belsare, Shri Samarth Seva Mandal Publ., Sajjangad, - Anandavana-bhuvani, 3 rd Ed, pp.1-3, 1984 7. Bhagavad Gita, Ch. 4, Shloka 8 8. The Wonder That Was India, by A.L.Basham, Hawthorn Books Inc, New York, 2nd Ed, pp. 56-57, 1967.

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