Ahimsa paramo dharmah (non-violence is the ultimate dharma) is
a very popular saying. Normally, people apply this to actions such as wars,
killing animals, hunting etc. Strangely, people do not apply it to themselves
in their day to day life.
True, killings are violent acts. Violence need not be always in the form
of killing. Causing minor injuries is also violence. Hurting in any manner
is violence.
Is not harassing your subordinate in your office with a load of work beyond
his capabilities an unjust and therefore a violent act ? Is not admonishing
your wife without reason or rhyme also an act of violence? Is not being deceitful
at the time of dividing the assets of your late father with his legal heirs
an unfair and thus a vicious attitude? We encounter such questions in our
own life as well as in the lives of our relatives and friends.
When such things take place in our own life, we do not see even a shadow
of the question mark. We believe that our actions do not fall within the
definition of violence. Why?
We simply assume that we know many things for sure and forge ahead blindly.
This is indeed the cause for many emotional conflicts in life. For example,
every one of us take it for granted that we know the meaning of "I". In reality,
the true knowledge of "I" eludes even scholars. In fact, if its true meaning
is realised, it means that the person has achieved the ultimate purpose of
life! There are many such commonly used words for which we do not know the
correct meaning. Himsa (violence) is also one such word, the meaning of which
is poorly understood by most of us.
We think that the word Himsa (hurting) means killing. This meaning seems
correct to most of us. Let us consider an example. Someone starts praising
you. He will praise you to such an extent that you get carried away and start
giving away as gift all your possessions. After you come to terms with reality
and when you get over the euphoria caused by praise, you will feel that the
person cheated you and ruined you. Now you feel that you were actually harmed
by that person even though he only praised you. Let us consider another example.
A person with a non-healing wound in his leg goes to a doctor. The doctor
decides that the wound can not be healed and that a part of the leg has to
be removed to save the leg. The surgeon removes the decaying part. Now, if
the patient cries that the doctor has caused Himsa to him, (harmed him),
do we agree with him? No. With these two examples in mind, let us try to
understand the real meaning of Himsa (harm). When we understand what constitutes
Himsa (violence), we can comprehend what Ahimsa (non-violence) is. We will
then be able to reap the benefits of observing non-violence. Keeping this
in mind, observe this Sookti -
Hatred is violence, love is non-violence- says this Sookti. It means that
when the feeling of hatred resides in the heart in any form - words, actions
or thoughts, it amounts to violence.
There was a secret resolve in Shakuni's mind to destroy Duryodhana. He first
earned Duryodhana's friendship and confidence. He used to praise Duryodhana
for everything and supported him even when he indulged in wicked deeds. Shakuni's
idea was that by doing so, he could make Duryodhana bloat with ego and develop
enemity with the Pandavas and Lord Krishna which would eventually spell doom
for the latter. Is this attitude Himsa? Or Ahimsa? The above Sookti leaves
us in no doubt about the verdict. Though Shakuni's words were as sweet as
honey and although he did not physically harm Duryodhana, what he did was
nothing but harm. Most people indulge in such thoughts - though not in such
magnitude as Shakuni did. At such times we justify ourselves saying that
it is only a diplomatic approach and a strategy for achieving what we desire.
We must realise that this Sookti is meant to ring the bell of caution in
our hearts at such times.
Sometimes hatred does not even manifest in the form of speech. It assumes
the form of emotional vibrations. For instance you become jealous and angry
that one of your colleagues got a promotion. You can not express your displeasure
openly (through words) against your colleague or the person who gave him
the promotion. What do you do? You secretly wish evil to them. You may indulge
in thoughts such as "it will be nice if some trouble befalls them". If this
feeling is intense and if your mind is also powerful, the emotional flood
itself can cause harm to that person. This is how curse works. Is this not
violence ? Eventhough your feeling may not assume as menacing proportions
as a curse, it still amounts to violence by virtue of its wicked nature.
This concept implicated by the above Sookti is of paramount importance to
those who are in the path of spiritual sadhana.
The following verse is chanted at the end of the prayer session everyday
in the Ashrama -
This is an emotional prayer. It is directly opposite to mental violence.
In other words, it emanates from a heart that is devoid of hatred and is
filled with love. Violence, which has its root in hatred bears the fruit
called sin. Conversely, non-violence, which comes out of love bears the fruit
called merit. Because greatmen pray - "Sarve cha sukhinah santu ......" at
the end of all rituals, we can infer that it is a magnanimous attitude. It
is needless to say that wicked thoughts arising out of hatred are equally
heinous and sinful. The second line of the above Sookti ('Perm eva ahimsanam
matam') reflects the same concept.
The father scolding his son for neglecting his studies, the police behaving
mercilessly with criminals in order to protect the society, the doctor
prescribing strict dietetic regimen on his patient so that he recovers quickly,
the husband imposing strict rules on his wife in order to ensure discipline
- none of these actions can be labelled as violence (eventhough force is
employed in each case) simply because the intention behind these actions
is good.
We have seen that knowledgeable persons have affirmed Ahimsa to be the harbinger
of merit. Extending the concept, we can deduce that hatred, in whichever
form it manifests, will result in accumulation of sin. If you are weak mentally
and physically, you may not be able to inflict much harm on the other person.
But that does not render your attitude less sinful. The sin you thus accumulate
will have to be paid for here or hereafter. Similarly, the merit you acquire
by practising non-violence will also reap its fruits to be enjoyed here or
hereafter.
It is said in the above Sookti that the fruit of action - good or bad - will
affect both the doer and the enjoyer (or sufferer, as the case may be) equally
(Prayoktuscha-prayuktasya-api -ubheh dattah samam phalam).
If you harm someone out of hatred, he will suffer immediately. You will pay
for it later. If you do good to someone out of love, he will enjoy
instantaneously. You will reap the benefit later.
Here, samam phalam (equal fruits) means that you will suffer if you
make others suffer and you will enjoy if you make others enjoy. It does not
mean that the effect is equal in intensity for both the persons. You can
not think - "If the aftermath of my action is only as much as the effect
of my action now, I would rather inflict harm on him now". Because of the
distress you are now causing, you will face remorse later. The seed that
you have sown now will take some time to sprout, grow in to a big tree and
bear fruits. But you can not imagine how many fruits and seeds will come
out of the tree, for which you have sown the seed. You will have to reap
it all. You can not escape it.
Let us therefore practise goodness in thoughts, actions and words.