Ahimsa-E

The Place of
The 10 Commandments

Ahimsa (Nonviolence)
Vasant Paranjpe

From Ten Commandments of Parama Sadguru

Purport: Violence to the innocent is a terrible sin.

Commentary:
One is apt to remark that no decent individual indulges in violence to the innocent. However, violence to the innocent has a much wider connotation than it might apparently warrant. AHIMSA (nonviolence) is much more comprehensive than what it is considered to be in common parlance. We have to observe Ahimsa in thought, word and deed. Refusal to inflict willful injury or pain on any living being is Ahimsa.

Before any Yogic discipline can seriously begin the science of Yoga ordains Ahimsa in thought, word and deed. If the mind is full of hatred it will maniÿÀÿÁÿÿð violence. Hence, control over passions is a necessary prerequisite for a happy life. Violence in thought precedes violence in action and therefore has to be avoided. Yoga deals with inhibiting the outgoing tendencies of the mind and is thus concerned with reducing or eliminating all factors that lead to the disturbance of the mind. The load of anxiety and tension has to be eliminated. Unless the tendency towards disturbance is reduced no true spiritual practice can begin. When we attempt to tackle the cruder aspects of these mental attitudes the subtler aspects begin to dawn on us. We then have to direct our efforts towards eliminating the subtler aspects.

There is underlyÿÀqÿÁÿÿð of life and the practice of AHIMSA establishes us in an attitude of love towards all. We first cognize the unity of life and then pattern our behaviour accordingly. AHIMSA means “Love thy neighbour as thyself”. AHIMSA is termed total virtue in ancient wisdom. The meaning is stretched further in include, “One who neglects to help others in any situation is committing injury.” AHIMSA is the removal of desire to injure or to inflict pain by thought, word or deed.

People resort to violence because they believe that violent methods bring quick results. This is an ex-pression of disharmony between mind and intellect. Violence brings in its train many calamities which the clouded intellect has never thought of. If we reduce the urge to seek happiness through the gratification of more and more desires the tendency towards vio-lence will be curbed. In ancient times this was prac-ticed on an individual scale. In the space age this will have to be practiced on a mass scale if we wish to survive.

Buddha laid stress on AHIMSA as the virtue of all virtues. The first of his ten precepts (KUSALAS) states, “You shall kill no creature. You shall have regard for all life”

Mahavira, the great contemporary of Buddha, made the tenet of AHIMSA the focal point of his teachings. His teachings which are presently known as Jainism prescribe a moral code called ANUVRATAS. AHIMSA is the focal point around which all the conduct of a Jain is woven. AHIMSA means not to injure any creature by thought, word or deed, directly or through an agent.

Advance in physical sciences has simultaneously landed us in the midst of nuclear armory. It has the potential to destroy human existence from the planet. In the age of mass production fear has assumed mass proportions. Hence, a little love and a little hate will no longer work. It will have to be total love. Violent methods to bring about peace belong to an age which is past. AHIMSA is no more a mere slogan to be hurled out during spiritual discourses. It is the poignant need of the time.

Practice of AHIMSA in thought, word and deed destroys the seeds of jealousy. A little observation will show us that people who have risen high in worldly scales are steeped in jealousy. They are as far away from the “Kingdom of Heaven within you” as are others who are not so successful in worldly affairs.

St. Francis of Assisi was asked, “How shall I love my neighbour?” He replied three times, “Love thy neighbour”. Once we make a beginning to inculcate this virtue our intellect is purified. Our power of discernment between right and wrong gets shar-pened. This strengthens our effort to do the right thing under any circumstances. People who have not attempted to practice this virtue in life sometimes indulge in imaginary dialectic about hypothetical cases when this virtue cannot be practiced. Shar-pened power of discernment will guide us on all occasions.

“When one is truly established in non-violence, hostility disappears in his presence.” —Patanjali Yoga Sutras II-35

AHIMSA is not mere harmlessness. It is dynamic love. With sufficient practice it automatically puts us into the state of “Love thy neighbour as thyself”. A person steeped in this virtue is compassion and mercy personified. He emanates holy vibrations which catch up with others. He becomes attuned to all life. He spreads and instills love in others. Those who come near him drop their fangs of venom and become enamoured within his aura. Any person who approaches him with evil intent is calmed down and becomes harmless. This brief rendezvous leaves an indelible mark on the visitor and he is uplifted. Love is a force which binds all life and when one is imbued with love his consciousness becomes attuned to all life. By practice of AHIMSA one can delve deep into the mystery of life and bliss reigns supreme. These achievements are not mere baby talk. They have been experienced by all Yogis in all parts of the world. Even a beast of prey sheds its ferocity when it comes into the orbit of holy vibrations that are concomitant to this state. One may ask, “Is such practice of AHIMSA within the reach of each aspirant to the Kingdom of Heaven?” This is beside the point. That this potency could be impinged on the atmosphere is demonstrable. This is ‘Peace which passeth understanding’.

“But I say unto you love your enemies ... and pray for them which despitefully use you and persecute you.”--Matthew 5:44

If you ignore the above command, you simply pass the initiative into someone else’s hands.
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Extract from the book, Ten Commandments of Parama Sadguru, published in the United States by Fivefold Path Inc.