A remarkable example of such sensitivity is seen in the story of Bahubali. While traveling through a forest, his garment got entangled in a thorny bush. As he tried to retrieve it, he realized that the plant was being disturbed. Out of deep compassion, he chose to leave the cloth behind rather than cause harm. This profound sensitivity led him to another realization—every step he took could crush small plants beneath him. To avoid harming even the tiniest life forms, he stood still, allowing creepers to grow around his feet. This is why the statue of Gomateshwara depicts him standing in absolute stillness, embodying the highest form of compassion.
Such an extraordinary way of living is rooted in ahimsa—the practice of non-violence. Love and ahimsa are inseparable, for himsa (violence) is the very opposite of love. To practice love is to practice ahimsa. However, it is not merely about practicing ahimsa externally; one must be established in it. As Patanjali states in the Yoga Sutras:
Ahimsāyām pratiṣṭhāyām tat-sannidhau vairatyāgaḥ
"When one is firmly established in ahimsa, all hostility ceases in their presence."
Just as darkness disappears in the presence of light, where ahimsa is established, animosity cannot exist. However, for most people, ahimsa remains an act of effort—something they consciously practice. But Patanjali teaches that beyond practice, one must reach a state where ahimsa becomes a natural state of being, extending beyond mere action (karma) to speech (vāk) and even thought (manas).
Thus, ahimsa must be practiced at three levels:
- Mind (manasa) – Harbor no violent thoughts.
- Speech (vāk) – Speak words that do not hurt.
- Action (karmana) – Ensure actions cause no harm.
Even in speech, one must be mindful. Words have the power to heal or to wound. Often, people use truth as a weapon, not just to convey facts but to inflict pain. Satyam bruyāt priyam bruyāt—Truth should be spoken with kindness. A relevant example illustrates this principle.
""During a corporate meeting, the Managing Director asked the Chief Engineer about a pending project. The Chief Engineer diplomatically replied, “Sir, as soon as we receive the design, we will proceed with the work.” In reality, the design had been submitted 15 days earlier, but disclosing this would have complicated the situation. An assistant, eager to correct the statement, whispered, “Sir, we already sent it.” The Chief Engineer, however, signaled him to remain silent. Later, the Construction Chief Engineer thanked him, saying, “You saved me. I was aware that the designs were sent, but delays were due to disputes at the project site. I didn’t want to complicate things unnecessarily.” The Chief Engineer simply responded, “Had I been asked directly, I would have answered truthfully, but since I wasn’t, I remained silent.”"
This example highlights an important lesson—truth should be spoken only when necessary and in a manner that does not harm others.The path of ahimsa is not just about refraining from harm; it is about cultivating a profound sense of love and responsibility toward all beings—through our thoughts, words, and actions.
Mridubhashanam and Ahimsa – The True Essence of Spirituality
In the descriptions of Lord Rama, one of His most revered qualities is mridubhashanam—the ability to speak gently, ensuring that His words never cause harm. His speech embodied mridutva (softness), even when addressing his greatest enemy, Ravana. Despite the fierce battle between them, Rama maintained his composure and never spoke harshly.
Another virtue attributed to Rama is urvabhashanam, meaning the willingness to initiate conversation. Many people hesitate to speak first, waiting for others to break the silence. However, Rama, free from ego, readily engaged in dialogue. His humility and openness set an example—true greatness does not require silence but rather the courage to communicate with kindness.
These virtues illustrate that ahimsa (non-violence) and love are deeply interconnected. Patanjali, in his Yoga Sutras, emphasizes ahimsa rather than explicitly mentioning love. But how can one truly establish themselves in ahimsa without embodying love? The two are inseparable.
The story of Bahubali also reflects this philosophy. If one cannot bear to harm even a simple plant, how could they harm any living being? This is why some spiritual traditions emphasize avoiding the plucking of flowers unless for sacred rituals like puja. Even then, the act should be performed with awareness and gratitude rather than unconscious detachment.
However, a crucial insight from the Shandilya Bhakti Sutras warns against the tendency to let negativity overshadow spirituality. Many people, while striving to follow principles, become overly critical of those who do not. Instead of focusing on their own spiritual growth, they develop a habit of judging others—"That person is not following the rules," or "No one in my family is as spiritual as I am."
This tendency reveals an underlying truth: negativity arises from within. If one harbors hatred, they project it onto the world. True love cannot turn into hatred; rather, hatred preexists within and finds new targets. Unfortunately, many so-called spiritual practitioners develop more reasons to dislike than to love. They scrutinize everything with a magnifying glass of negativity—whether someone followed cleanliness rituals, touched an object deemed impure, or used the "wrong" kind of water.
Swami Vivekananda powerfully criticized this mindset, observing how religion in South India had, at one point, become entangled in ritualistic obsessions with untouchability and kitchen practices. Instead of fostering spiritual elevation, people fixated on "don’t touch this," "don’t go there," and "don’t eat that." Such rigidity leads to an endless cycle of superficial purity while neglecting the essence of true spirituality—compassion, love, and ahimsa.
A classic example of this excessive rigidity is seen in traditional households where women, especially on festival days, take multiple baths to maintain ritual purity. A minor touch from a child or an accidental contact with an "impure" object sends them rushing for another bath, often leading to physical exhaustion and even illness.
True spirituality is not about magnifying negativity but about cultivating love and understanding. When one is firmly established in ahimsa, they do not just avoid harming others—they uplift and embrace the world with love, just as Lord Rama did.
Written by,
N.V.Raghuram
2023