Recently, I found myself explaining the concept of Ahinsa to my children. As I delved into the explanation, memories from my own childhood surfaced – the teachings we received, the lessons we learned. Among them, Mohandas Gandhi's cherished Sanskrit sloka "Ahinsa Paramo Dharma - Non-violence is the ultimate duty" stood out, as well as his depiction of the three monkeys:
Bura Mat Dekho - See no Evil
Bura Mat Suno - Hear no Evil
Bura Mat Kaho - Say no Evil
During COVID-19, as I delved deeper into my understanding of the Bhagavad Gita, a question emerged – an inquiry about Ahinsa itself. I grappled with the apparent contradiction: If Ahinsa was truly the highest virtue, why did Lord Krishna, a central figure in the Gita, encourage Arjuna to engage in the Kurukshetra war when Arjuna himself was hesitant to do so? The very foundation of non-violence seemed to be shaken by this apparent encouragement towards conflict.
As I dwelled deeper into this I realized, that all these years, in the absence of Internet and search, we were given partial information. The real Slokha is
Ahinsa Paramo Dharma
Dharma himsa tathaiva cha
Non-violence is the ultimate Dharma
So too is Violence in service of Dharma
This signifies that while non-violence indeed constitutes the highest virtue, if circumstances obstruct the fulfillment of one's dharma, the appropriate use of force becomes imperative. In Chapter 2 of the Bhagwad Gita, as Arjuna grapples with indecision and contemplates avoiding the battle, Lord Krishna elucidates Arjuna's dharma. Being born a Kshatriya, his duty is to fight; evading the battle contradicts his Kshatriya essence.
Chapter 2, Verse 27
jatasya hi dhruvo mrtyur
dhruvam janma mrtasya ca
tasmad apariharye 'rthe
na tvam socitum arhasi
For one who has taken his birth, death is certain;
and for one who is dead, birth is certain.
Therefore, in the unavoidable discharge of your duty,
you should not lament.
Chapter 2, Verse 31
sva-dharmam api caveksya
na vikampitum arhasi
dharmyad dhi yuddhac chreyo 'nyat
ksatriyasya na vidyate
Considering your specific duty as a Kshatriya,
You should know that there is no better engagement for you
than fighting on religious principles;
and so there is no need for hesitation.
Chapter 2, Verse 33
tha cet tvam imam dharmyam
sangramam na karisyasi
tatah sva-dharmam kirtim ca
hitva papam avapsyasi
If, however, you do not fight this religious war,
then you will certainly incur sins for neglecting your duties
and thus lose your reputation as a fighter.
Chapter 2, Verse 34
akirtim capi bhutani
kathayisyanti te 'vyayam
sambhavitasya cakirtir
maranad atiricyate
People will always speak of your infamy, and
for one who has been honored,
dishonor is worse than death.
Chapter 2, Verse 35
bhayad ranad uparatam
mamsyante tvam maha-rathah
yesam ca tvam bahu-mato
bhutva yasyasi laghavam
The great generals who have highly esteemed your name
and fame will think that you have left the battlefield out of fear only,
and thus they will consider you a coward.
The teachings of the Bhagavad Gita remind us that the concept of Ahinsa transcends simplistic definitions, urging us to explore the intricate details of dharma and duty. This means that some violence is required to prevent a bigger violence from happening, for example, The Dharma of the Leader is to govern and maintain law and order. Therefore, Creating laws to minimize crime and having courts sentencing criminals to prison, to prevent them from harming more people.
However, there is little information on what Ahinsa or Non-Violence truly is. As I dwelled deep trying to understand, I came across a simple definition of Ahinsa - "Ahinsa is abstinence from harming any being through word, deed, or thought."
Translating this understanding to my children was a task that required thoughtful explanation:
Words: The power of our speech – the importance of not causing pain through our words and tone. This is an aspect I, myself, have struggled to fully embody. Despite our best intentions, words can inadvertently hurt. I, too, have been guilty of this form of hinsa.
Deeds: Our actions – actions that may cause harm to others. Controlling our actions is something that most people can manage.
Thoughts: Our Inner Contemplations - Even thoughts that harbor resentment or animosity toward others are a manifestation of violence. While our good deeds might abound, it's essential to consider the intention and sentiment that accompany them. An act, though virtuous, can still embody Hinsa if performed half-heartedly or tainted by ill intent.
True Ahinsa is an attitude rooted in genuine respect and concern for others' well-being. It's a continuous journey towards aligning our thoughts, words, and actions with this principle. Remember, while Ahinsa encourages non-violence, it also recognizes the need for appropriate action in the pursuit of dharma. keeping this in mind Mohandas Gandhi's three monkeys should actually be 4 monkeys
Bura Mat Socho - Think no Evil
Bura Mat Bolo - Say no Evil
Bura Mat Karo - Do no Evil
Bura mat hone do - Follow Dharma and act to prevent a bigger evil from happening
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