Ahimsa (Non-Violence): In View of Indian Sages

Ahimsa: In the Light of the 'Shreeramcharit Manas'

Ahimsa: In the Light of the‘Shreeramcharit Manas’

The immortal and the most popular work of Goswami Tulsidas (who occupies top position among saints) Shreeram-charit Manas, which was actually composed by Lord Shiv, explains the concept of Ahimsa in its Uttarkand (last chapter)-

Param Dharm Shruti Bidit Ahimsa.

Parninda Sam Agh Na Garisa. (Manas, 7/120-22)

The Manas regards Ahimsa as the greatest religion which has been corroborated by the Mahabharat also-‘AhimsaParamo Dharmah’

Ravan during his long life created a record of killing living beings, but Ram during his 14 years’ exile excelled him and broke his record in the killings. No doubt Ram killed demons, but were they not human beings? ‘Demons were human beings’ is proved by the fact that they two had participated in the ‘Dhanush Yagya’ and occupied their honourable places of invitees. So it is proved that the demons too were human beings, and were our own brothers. Actually their tastes and tendencies were demonic but they were greater in numbers.

Dasmukh Baith Sabha Ek Bara.

Dekhi Amit Aapan Pariwara. (Manas, 1/180-2)

He surveyed the members of family which was great in numbers and which included his sons, grandsons, family members and the crowd of attendants and the demons belonging to countless castes. They excelled in number even the present population of six thousand millions. But after Ravan abducted Sita, not even a single member of his family was left back to bemoan the death of all-‘Raha Na Kul KouRowanihara’-(Manas, 7/103-10)-Thus we find that Ram actually performed genocide or mass slaughter.

Lord Ram during his childhood days used to go for hunting. He used to go not to kill lame, invalid deer rather used to kill fast running and romping and gamboling ones. His father used to pat his back for it.‘Pawan Mrig MarahinJiya Jani. Din Prati Nripahi Dekhawahin Aani.’(Manas, 1/204-2)

Hunting was in accordance with the traditions of Kshatriya. So during his period of exile also he did not quit this practice. He despite his garb of a Sanyasi (renouncement) in his period of exile did not stop hunting.

When Sita in the forest was shedding tears remembering her near and dear ones and Lakshman was red-hot with anger, Ram did not miss the chance of killing deer even at such a critical and tragic moment (Adikavya, Ayodhyakand, fifty second chapter, Shlok-152). The same practice continued upto the last days of his fourteen years exile. If it is so it can easily be imagined how many animals would have been killed during the fourteen years of his exile. But when we look into the Smriti, we find that they prescribe donations of some fixed amount of money and articles for killings as punishment. Non-obedience of this provision leads to penalties. If a jackal is killed, one has to give a smaller donation but if a lion is killed, one is bound to offer in donations three cows otherwise hell was fated. So we find that during the period of Smriti killing of any creature became Himsa (violence). The compound word Ahimsa was joined with social transactions by the Smriti which forced India to become impotent and coward. Indians now fear from hell for killing any creature. Such religious legislations made Indians defenseless and tied their hands behind.

Outside India people believe that if they kill any infidel, they would go to Heaven. Where they would enjoy better amenities, would be awarded with higher positions and chances to live close to God. On the other hand, in India, it is laid down that if you kill any body, you commit sin and go to hell. If a Brahmin is killed thirty cows, if a Kshatriya is killed twenty cows, if a Shudra is killed ten cows would have to be donated otherwise you have to face the penalty of going to hell. God is one but the ways to attain Him are two. There a person goes to Heaven, but here he is punished to go to hell for killing anyone. Thus we find that Ahimsa is a complicated question.