The first Yama from the yoga Ashtanga Sadhana is ahimsa - non violence.This practice of ahimsa may start from the external manifestation, but gradually we need to internalize this too because essentially yoga is an inward journey otherwise this will lead to violent interactions with the world. When people observe this only externally, they consider ahimsa as anything done against another human being and this this concept of non violence gets misunderstood and abused too. Many times this concept of nonviolence is used politically also. In the name of non-violence we even resort to arguments and justify our actions too and substantiate violence.
Another concept of yoga we have is the concept of peace, shanti. So we have two different words in Sanskrit. One is shanti, which is peace and the other is nonviolence which is a concept against the violence. At the end of all the mantra that we chant invariably, Om shanti shanti shanti, we offer peace, peace, peace at all the three levels.
Vegetarian, non-vegetarian:
Violence and non-violence are also many times connected with being a vegetarian or a non-vegetarian. Let's try to throw some light in that area. Indian culture eloquently mentions that “food is the food for food" which reflects a profound philosophical understanding of the interdependence of all living beings and the essential role of food in sustaining life.It is a belief that all living beings are part of a larger, interconnected web of existence.The phrase "food is the food for food" can be interpreted to mean that food itself is a fundamental requirement for life to continue. To sustain life, one needs food.This underscores the cyclical nature of life. Living beings consume other living beings or products of living beings (such as fruits, vegetables, grains) to sustain themselves. This cycle ensures the continuity of life, where life sustains life. Whatever we eat goes back to the soil and turns to manure which nourishes the plants. Plants are eaten by animals, birds and worms which are eaten by other carnivorous animals and birds. Some of these birds and animals becomes food for humans too. This is the cycle that is going on . So if killing animals is considered as violence then killing plants too can be considered. When we breathe, some bacteria dies, while walking we might be killing some tiny creatures . All this is violence indeed. A practicing Yogi thinks that he should abstain from violence because he is in the path of yoga, then he might have to stop breathing or walking .
People use this easy counter logic for the intellectuals that killing and eating the animals is violence therefore all need to become vegetarians, but the vegetarians are not aware that there is life in the plants also. Then he too is committing a violent act isn't it ? There are large areas on the planet earth where people have to resort to eating non-vegetarian food for survival. So let us look at food from consciousness point of view.
Consciousness and food
In the discussions of yoga and Vedanta, we cannot proceed without understanding life or consciousness or mind and intellect. A very simple experience of consciousness from man's point of view compared to unconsciousness is the degree of freedom . An object do not have visible consciousness nor a visible feeling just like the stone whereas we feel this consciousness. A person with paralysis will have no sensation in a particular area. Similarly a person in the state of unconsciousness do not have perception or feeling. The second important property of the consciousness aspect is the freedom to move and operate which is not present in the state of unconsciousness.This helps us understand that consciousness is associated with feeling and freedom.
In creation we can see there are different degrees of freedom for various species. A matter like stone has no visible freedom and no feeling. Transition from stone to liquid gives little freedom for the liquid in the container. In the gas form, it has the freedom to take the volume, indicating three dimensional freedom. In the case of plants,the freedom of self growth is possible but they cannot move freely like the insects, animals, birds, marine life, etcetera. Birds have an instinctive way of building their nests and migrating, but they lack the ability to organize freely. Humans are the only species with the freedom to organize in diverse and complex ways. In all of God's creation, no other species possesses a higher degree of freedom than humans. Along with this consciousness, we also have a responsibility towards species with a lesser degree of consciousness, such as animals, plants, and even inanimate matter. For example, plants cannot move on their own, so we place them in the sun during spring and bring them to a safer place in winter—this is our responsibility. Similarly, for our survival, we need other life forms for food. We start with matter, which has the least degree of consciousness, but that isn't enough. Therefore, we turn to plants to meet our nutritional needs.In my view, most of the human beings these days can live with vegetarian food. Those living in the hilly areas or living in the ocean side, extreme cold weathers find it difficult to find vegetarian food. They survive by eating meat and marine life. Another consideration is that people who engage in activities requiring sustained energy and stamina, such as fighting in wars or performing hard labor, often need to eat meat due to their job requirements. However, the majority of the population in this culture is vegetarian to avoid disturbing animals and birds, which have a higher degree of consciousness. They are content with eating vegetables. Therefore, maintaining this life cycle or food chain is an exception in such conditions. By serving food, we are truly addressing the hunger of others, not feeding our own egos, thereby preserving life itself.
War and peace as violence and non-violence:
Many people associate war and peace with the concepts of himsa (violence) and ahimsa (non-violence). This extends to self-defense and protection of one’s country, community, culture, and civilization. In nature, the fight-or-flight response is a fundamental self-protection mechanism present in all living species. When simpler methods of protection fail, more stringent measures, sometimes bordering on violence, may become necessary.
In the context of our country and culture, over the past thousand years, we have often been criticized for both using force in self-defense and not using force to defend our country and culture. This debate dates back to the time of the Mahabharata, where even a wise person like Arjuna was confused about protecting culture and Dharma. Thus, discussions about war and peace frequently arise, with some critics condemning the Mahabharata war and questioning why Krishna, being a deity, encouraged war instead of fostering peace.I always looked at Mahabharata war as not war and peace, but war for peace. Some people cite Jesus Christ’s teaching in the Bible, "If someone slaps you on the cheek, turn the other cheek to him." They suggest that if someone harms you, you should not retaliate but instead welcome them with a smile. Some even advise that if the person is very bad, imprison them, but provide food and shelter instead of resorting to killing, as killing is an act of violence. One act of violence often leads to another, and killing someone could provoke their family members to seek revenge, perpetuating a cycle of violence. I believe this idea is more utopian than realistic.There have been numerous instances where criminals, given minimal punishments like imprisonment, emerge not reformed but more dangerous, ready to inflict greater violence on society. Having experienced prison life, they become desensitized to it, making future incarcerations less intimidating. Some even tell authorities, "Don't worry, we will be back!"
Saama daana bheda and danda
In Indian philosophy, particularly in matters of Dharma, rulers are generally advised to respond to criminals in four ways: Saama, Daana, Bheda, and Danda. The first approach is Saama, offering wise advice. If this fails, the next step is Daana, providing incentives to encourage a non-violent path. If that too fails, Bheda involves explaining the harmful effects of violent actions. If none of these methods work, the last resort is Danda, which entails punishment or stringent action aimed at reformation through hard lessons (Siksha).
This approach can be likened to managing an individual's health. When something goes wrong, we start by staying calm and allowing it to heal naturally. If that doesn't work, we use natural remedies. If those fail, we turn to stronger chemical medicines. If all else fails, we resort to surgery or chemotherapy to remove the affected part and save the rest of the body. Similarly, in society, some rogue elements may require drastic measures, akin to surgery, when all other methods prove ineffective.
In the Mahabharata, before delivering the Bhagavad Gita, Shri Krishna advises Duryodhana and Dhritarashtra about the dire consequences of war. Krishna explains that war will result in the deaths of many innocent people, the destruction of countless homes, and the regression of the country's economy by several decades. He urges them to accept the negotiation terms to avoid war, highlighting that violent actions, even when aimed at eradicating evil, inevitably harm many innocent lives.This concept can be compared to a medical scenario. When an abscess must be removed from the body, healthy skin and muscle around it must be cut to reach the affected area. Although the skin and muscle may protest that they are healthy and functioning well, the necessary response is to explain that there is no other choice. Despite causing temporary harm to the healthy tissue, the procedure is essential to eliminate the deeper infection. The injury to the skin and muscles will heal with proper care and attention.Similarly, in war, to reach the evil person at the center of an army, many innocent soldiers are unfortunately caught in the conflict. After a violent summer, the rains may come to replenish rivers and tanks, but many creatures will inevitably drown. This underscores the harsh reality that pursuing and removing entrenched evil often results in collateral damage to innocents.
Surgery and surgical strike
A surgeon need to have the knowledge to cut beyond the external skin so that the particular surgery’s purpose is fulfilled. He will never hesitate cutting the healthy skin to reach the affected area.It is not an act of violence for him but in fact a process to do the surgery to heal a person. Similarly a visionary may do a surgery in the society as they believe that they are responsible for the society for several decades or centuries from disaster. Sri Krishna or warriors like Shivaji and Rana Pratap, etc guided the society in the right direction and can be called as ‘divinity or the forces of sustenance’ .
Sri Krishna in Bhagavad-Gita says in the following famous Shlokas 4 - 7&8.
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत |
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् || 7||
परित्राणाय साधूनां विनाशाय च दुष्कृताम् |
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे || 8||
The Bhagavad Gita further states that if you possess vision, perception, and expertise, along with genuine concern for society, it becomes your responsibility to ensure that society benefits from your presence. If you have these qualities but fail to take action to address societal issues, you are neglecting your duty and inadvertently supporting the cause of evil rather than promoting good. Helping the society using the tool of nonviolence judiciously is the true purpose of nonviolence. But if your instrument of nonviolence is suffocating the society then it is directed in the wrong direction. Then it is no more nonviolence rather the arrogance of nonviolence. The arrogance of nonviolence can be more dangerous than violence itself. Just as violence can be a tool, nonviolence can also be a tool. However, it should not be confused with the value of life or value for life. In yoga, according to Patanjali's Yoga Sutras and Isha Upanishad, nonviolence may start as a tool but must eventually become a core value of life. This principle applies not only to nonviolence but also to all other disciplines of Yama and Niyama, which begin as tools but ultimately serve to establish and uphold values. This is why Patanjali emphasizes the importance of establishing oneself in truth and nonviolence.
When terrorists attacked Bombay on July 13, 2011, the country responded with spirituality and nonviolence. We organized several essay competitions in schools, rewarding children who wrote the best essays on the terror attack. However, this did not change the situation. When soldiers were attacked in Pulwama, we did not write essays. Instead, we conducted a surgical strike, effectively silencing hundreds of potential future terror attacks with that single decisive action.
Ahimsa at action,thought and mind levels
Many times, people practice non-injury (ahimsa) at the physical level, but their words are often filled with hurtful comments. In yoga, we must recognize that ahimsa applies not only to physical actions but also to our words and conversations. In the Ramayana, Rama is described as speaking without violence, even to his enemies. This quality, known as "mrudu bhashinam" (gentle speech), is considered a great virtue. Physical injuries may not last long or deeply impact the mind, but the wounds inflicted by words can touch the heart and leave lasting scars. People often overlook this aspect in conversations, failing to maintain verbal ahimsa. This is especially true with those close to us, where hurtful and aggressive language is more likely to be used. After all, our speech is an expression of our mind's state.
Therefore, we need to internalize nonviolence to ensure it permeates even our thoughts. Practicing nonviolence is not just about actions; it is about embodying it in our very being. This is what I mean by internalizing nonviolence. This can only be achieved by filling ourselves with love, which transcends the mind. Consequently, love and peace coexist at the level of consciousness. When peace becomes our inherent nature, violence and nonviolence become mere tools at our disposal.
In the story of Rama, he used violence as a tool against Ravana but did not become violent himself. This is why Ravana's wife was curious to see the person who defeated her mighty husband, a warrior capable of making even the stars, planets, and gods tremble before him.When Ravana was dying , Rama stood closer to him feeling sad about the death of great scholar and a mighty person like Ravana. At that time a woman entered the battle ground and falls at the feet of Rama.She was Mandodari, Ravana’s wife.Giving due respects, Rama says “My dear mother, please pardon me. I am so sorry that you have to see your great husband in this condition.” Mandodari replied, “I came to the battlefield to find out who is that mighty person who has conquered my unconquerable husband.” Rama said “I am the unfortunate person who killed your husband, please pardon me. If you feel fit to give me any punishment for this act, you can do so.” Mandodari replies, "I am not angry with you, Rama. I have great respect for you. My husband was a great scholar and warrior. You, too, are a great scholar and warrior, but you possess one additional quality that makes you superior to my husband: culture. When my husband saw another man's wife, he cheated, abducted, and imprisoned her. In contrast, when you encountered your enemy's wife, you bowed down before her. This cultural difference makes you greater than my husband.”
This example shows that even though we stop evil through violent means, we do not harbor venom in our heart. The world will change according to us; this is where the victory of nonviolence over violence lies.
Therefore, it is necessary to nurture peace and nonviolence at the root of our personality so that even if violence is demanded, it does not disturb our inner peace. With peace, tranquility, harmony, and justice as your foundation, you can use any tools in the external world, ultimately resulting in peace.
Peace is at the background and the tools are violence and non-violence. When we are established in peace, we can use either nonviolence or violence as tools as there is no attachment to any of them. The tool itself is not the problem, but our attachment. Peace belongs to consciousness or Self but violence and nonviolence belong to the world outside. The issue is not about whether you are violent toward others or not; the problem lies in violence itself. Many people may be highly nonviolent toward the external world, but they can be torturous to themselves. When you are violent toward others, the law can punish you, and the police can take action. However, when you are violent toward yourself, no law will come to your rescue. Moreover, there are grand terms used to glorify self-violence, calling it tapas or penance, and deeming it a great spiritual discipline. Historical examples are often cited, such as Jesus Christ undergoing punishment for the sake of people's sins, or a sadhaka undertaking penance for spiritual growth, to justify self-inflicted torture. Violence or torture is evil, whether directed at others or oneself. In both cases, we are placing value on violence. Rise above the violence and non-violence and dive deep within to establish your self in peace.
Finally, the core of Sanatana Dharma—its path, message, and journey—is peace. Nonviolence and violence are tools to establish peace among humanity. The day Sanatana Dharma forgets this truth, it suffers.
Yogashree N.V.Raghuram
2024