September 22, 2013
अहिंसा (ahimsa), non-violence or non-injury, is a widely misunderstood term. Mahatma Gandhi deployed ahimsa strategically to oppose the British rule in India. Gandhiji successfully inspired a mass movement of civil disobedience and in the United States, the struggle for civil rights adopted non-violence as a corner-stone. These examples conclusively prove that ahimsa is not a response prompted by cowardice.
On the other hand, it is widely assumed that any display of "violence" violates the principle of ahimsa. In Geeta 2-32, Śrī Kṛṣṇa declares:
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्।।2.32।।
yadR^ichchhayaa chopapanna.n svargadvaaramapaavR^itam.h .
sukhinaH kShatriyaaH paartha labhante yuddhamiidR^isham.h .. 2-32..
Happy indeed are the kshatriyaas, O Partha, who are called to fight in such a battle, that comes of itself as an open-door to heaven.
Again in 2-18 तस्माद्युध्यस्व भारत (tasmaadyudhyasva bhaarata)- "Therefore, fight, O Bharata".
These selective quotes are used by critics to accuse Śrī Kṛṣṇa of being a war-mongerer and an enemy of peace.
None better than Param Pujya Guruji, Swami Tejomayanandaji, to address this issue clearly in his post on ahimsa on the Speaking Tree website.
Hari Om and Namaskaar until the next post
PS:
1. The picture shown is from the collection of the Museum of Fine Arts in Boston and depicts Krishna Mediating between the Pandavas and Kauravas, from an illustrated manuscript of the Razmnama (Mahabharata)sourced via http://en.wikipedia.org/wiki/File:Krishna_Mediating_between_the_Pandavas_and_Kauravas.jpeg
2. The correct roman transliteration of the word अहिंसा is ahiṁsā but for many years, ahimsa is the widely used transliteration
अहिंसा (ahimsa), non-violence or non-injury, is a widely misunderstood term. Mahatma Gandhi deployed ahimsa strategically to oppose the British rule in India. Gandhiji successfully inspired a mass movement of civil disobedience and in the United States, the struggle for civil rights adopted non-violence as a corner-stone. These examples conclusively prove that ahimsa is not a response prompted by cowardice.
On the other hand, it is widely assumed that any display of "violence" violates the principle of ahimsa. In Geeta 2-32, Śrī Kṛṣṇa declares:
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्।।2.32।।
yadR^ichchhayaa chopapanna.n svargadvaaramapaavR^itam.h .
sukhinaH kShatriyaaH paartha labhante yuddhamiidR^isham.h .. 2-32..
Happy indeed are the kshatriyaas, O Partha, who are called to fight in such a battle, that comes of itself as an open-door to heaven.
Again in 2-18 तस्माद्युध्यस्व भारत (tasmaadyudhyasva bhaarata)- "Therefore, fight, O Bharata".
These selective quotes are used by critics to accuse Śrī Kṛṣṇa of being a war-mongerer and an enemy of peace.
None better than Param Pujya Guruji, Swami Tejomayanandaji, to address this issue clearly in his post on ahimsa on the Speaking Tree website.
A very important question arises. Lord Krishna here is teaching about non-injury (ahimsa). How is it then that He is asking Arjuna to fight? This apparent contradiction needs to be explained. Many people wonder, “How can this war be considered dharmika (righteous) while at the same time observing the law of ahimsa?”
Earlier we spoke about dharma as it pertains to physical health. When the body is in a healthy condition, we will live comfortably. There is no need for medical treatment of any kind. But suppose the body develops a disease, or a cancerous growth? Then possibly some medications or minor surgery may help. But if the disease is very serious, major surgery or even amputation may be the only solution to save the life of a patient.
In the same way, if everyone is living happily and peacefully in society, then there is no need for war. But, as in the case of the Mahabharata, the evil, battle-hungry Duryodhana, became strong and powerful much like a cancer, whose growth was out of control. Small remedies could not fix the problem. If people like him are not removed from society, good people suffer and disintegration of the society is certain. Therefore, in such situations the ideal of ahimsa and a righteous war go together.
Hari Om and Namaskaar until the next post
PS:
1. The picture shown is from the collection of the Museum of Fine Arts in Boston and depicts Krishna Mediating between the Pandavas and Kauravas, from an illustrated manuscript of the Razmnama (Mahabharata)sourced via http://en.wikipedia.org/wiki/File:Krishna_Mediating_between_the_Pandavas_and_Kauravas.jpeg
2. The correct roman transliteration of the word अहिंसा is ahiṁsā but for many years, ahimsa is the widely used transliteration
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