Non Injury

Magazine News Education People Resources Contact Us Magazine Links Subscribe PDF, ePub and Kindle Issues Web Issues What Is Hinduism? Preview the Book Free PDF Edition Buy the Book Join the Conversation Get HPI by e-mail Visit Our Facebook Page Follow Us on Twitter Subscribe to Our YouTube Channel Translate This Page Select Language​▼Select Language​▼ Share on facebook Share on twitter Share on myspace Share on digg Share on live Share on google Share on delicious More Sharing Services Publications Publisher's Desk > English > Noninjury: the Foremost Virtue PUBLISHER’S DESK Noninjury: the Foremost Virtue ______________________ Belief in the law of karma and accepting the divinity of all beings are the twin pillars of ahimsa—compassionate nonhurtfulness ______________________ BY SATGURU BODHINATHA VEYLANSWAMI Read this article in: English | Italian | Hindi | Gujarati | Tamil | Spanish | NONINJURY IS THE FIRST AND FOREMOST ETHICAL PRINCIPLE OF EVERY HINDU. In Sanskrit this virtue is called ahimsa. The Maha­bharata extols its importance, saying, “Ahimsa is the highest dharma. It is the highest purification. It is also the highest truth from which all dharma proceeds.” An excellent definition is found in the Shandilya Upanishad: “Ahimsa is not causing pain to any living being at any time through the actions of one’s mind, speech or body.” Note the threefold nature of this nonhurtfulness: It applies not only to our actions, but also to our words and even our thoughts. Is the principle of nonviolence absolute under all circumstances? My Gurudeva, Sivaya Subramuniyaswami, answered this question by stipulating a few “regrettable exceptions.” The first exception applies to extreme circumstances, such as when faced with imminent danger, in which case individuals may elect to injure or even kill to protect their life or that of another. Another exception applies to those who are members of a police force or armed forces. However, even those individuals should not use violence unless absolutely necessary. The Los Angeles police department, as an example, has a policy called minimum use of force that is in consonance with this Hindu viewpoint. “The police should use physical force to the extent necessary to secure observance of the law or to restore order when the exercise of persuasion, advice and warning is found to be insufficient to achieve police objectives; and police should use only the reasonable amount of physical force which is necessary on any particular occasion for achieving a police objective.” A common justification for using violence is retaliation for injuries to you, members of your family, your religion or nation. There are many in the world today who believe that in those instances you have a duty to personally retaliate. This is commonly referred to as the “eye for an eye” mentality. However, Hinduism does not support this idea. In fact, our oldest scripture, the Rig Veda, speaks against it: “Return not blow for blow, nor curse for curse, neither meanness for base tricks. Shower blessings instead.” Rather than retaliation, Hinduism favors using society’s established channels for finding a remedy. Take as an example a common movie plot. Someone shoots and kills your brother during a robbery, and the rest of the film is devoted to your chasing down the robber and shooting him to punish him and get even. What, then, happens in the next life, the sequel? There is definitely a negative karma to be faced for killing in revenge. Perhaps another robbery will take place and you will be killed. Better to let the police take care of the robber. The policeman has taken an oath to uphold the law and therefore creates no negative karma if, in capturing the criminal, he has no choice but to injure him. When it comes to harming others through words, speaking harshly to individuals or yelling at them is obviously included and should be avoided. In addition, there is the more indirect approach of utilizing joking, teasing, gossiping and backbiting to harm others. How do we know if we are speaking in a way that is harming or that is helping another? An effective fourfold test is to be sure what we are saying is true, kind, helpful and necessary. If it is, then it will certainly be nonhurtful. You may be wondering how backbiting can hurt someone, as they are not present to hear the criticism. It is the thought force that they feel. The same applies to critical thoughts that we don’t verbalize. Both are the most subtle form of injury. My guru described it in an interesting way: “When you defile others, mentally and verbally, through backbiting gossip about the happenings in their lives, you are hurting them. You are actually making it difficult for them to succeed, to even persist where they are. They sense, they feel the ugliness that you are projecting toward them.” Looking again at our definition of ahimsa from the Sandilya Upanishad, we note the phrase “not causing pain to any living being.” In other words, ahimsa extends beyond human beings. It includes animals, insects and plants as well. A verse in the Yajur Veda speaks directly to this idea: “You must not use your God-given body for killing God’s creatures, whether they are human, animal or whatever.” A way that many Hindus honor this injunction is by following a vegetarian diet. The Tirukural, an important scripture on ethics written some two thousand years ago, has an entire chapter on vegetarianism, “Abstaining from Eating Meat.” It states that vegetarianism is the way of insightful souls who have realized that meat is the butchered flesh of another creature and that such restraint is an act of greater value than a thousand ghee offerings consumed in sacrificial fires. A nonviolent approach is even extended to insects. Instead of thoughtlessly killing household pests, stop their entry. Likewise with garden insects or predators—instead of killing them, keep them away by natural means. A regrettable exception is that when predators, pests, bacteria and disease threaten the heath or safety of human beings or their animals, they may be eradicated. S. RAJAM Regrettable exceptions: While nonviolence is a guiding principle for Hindus, there are instances when violence is permitted. One such exception is the legal enforcement of law and the protection of society and the nation. Here a general directs the army, whose duty may rightly include unavoidable injury. • • • • • • • • • • • • • • • • • • • • • • • • • • There are two philosophical principles which form the basis for ahimsa. The first is the law of karma. The knowledge that if we harm another, we will be harmed in the future is a powerful motivation to refrain from violence. The Tirukural’s chapter entitled “Avoidance of Injuring Others” offers pertinent insight: “If a man visits sorrow on another in the morning, sorrow will visit him unbidden in the afternoon.” A second basis for ahimsa is the perception of the Divine shining forth within all things, all beings, all peoples. When we see the Divine in someone, we naturally do not want to hurt them. Pious Hindus even see the Divine within people who are acting in evil ways, such as criminals or terrorists, and therefore seek not to harm them. An amazing example of this arose in Bali in 2002 when terrorists bombed a bar, killing over 200 people. The Balinese Hindus held a ceremony that sought forgiveness for the perpetrators. We should guard against taking on the Western perspective that some people are intrinsically evil, the enemy, and therefore it is all right to treat them inhumanely. The law of karma does not distinguish between hurting an enemy or hurting a friend. The Tirukural affirms: “Harming others, even enemies who harmed you unprovoked, surely brings incessant sorrow.” Beyond these two philosophical bases, the Tirukural provides two more motivations for nonviolence. The first is that it is simply how high-minded people act: “It is the principle of the pure in heart never to injure others, even when they themselves have been hatefully injured.” And the second is that it is a way of encouraging the injurer to reform his behavior and give up violence. The Tirukural puts it well: “If you return kindness for injuries received and forget both, those who harmed you will be punished by their own shame.” A lack of compassion will obstruct our practice of ahimsa. When we are overly self-centered and oblivious to the feelings of others, we can hurt someone and not even be aware of it. Here are a few suggestions for deepening our sense of compassion for people. One simple way is to take care of animals. This is particularly helpful in teaching compassion to children. They learn to understand the needs of the animal and how to take care of it without unnecessarily disturbing or hurting it. Another way to increase compassion is by gardening and growing plants. For the plant to survive, we need to understand its nature and properly take care of it. We can’t put a sun-loving plant in the shade and expect it to do well. We can’t over-water a plant that needs a small amount of water and expect it to thrive. Nurturing plants and animals prepares us to care for our fellow human beings. A third suggestion relates to computers and computer games. Unfortunately, these days many children grow up spending way too much time alone immersed in a computer, playing often violent video games. This can stunt their normal emotional growth and social development. They can become strangers to compassion, lacking in healthy feelings for others. A more balanced upbringing is needed, a reasonable amount of computer access balanced out by healthy interaction with family members, friends and others. Here is a concluding quote from my guru which beautifully ties together the ideals of nonviolence and compassion: “Practice compassion, conquering callous, cruel and insensitive feelings toward all beings. See God everywhere. Be kind to people, animals, plants and the Earth itself. Forgive those who apologize and show true remorse. Foster sympathy for others’ needs and suffering. Honor and assist those who are weak, impoverished, aged or in pain. Oppose family abuse and other cruelties.” 0 Comment(s) The comments are owned by the author. We aren't responsible for their content. Search Our Site Login - Magazine - News - Education - People - Videos - Resources - Contact Us - Subscribe - Home Copyright © 2015 Himalayan Academy. All rights reserved.

Hanuman meeting Lankini Valmiki Ramayan

praviśya śāpopahatām harīśvara |

śubhām purīm rākśasarājapālitām |

yadṛcchayā tvam janakātmajām satīm |

vimārga sarvatra gato yathāsukham ||

“Entering the auspicious city, which is under a curse and protected by the king of Rakshasas, O Lord of monkeys, do you freely roam about everywhere and search for the chaste daughter of King Janaka at your pleasure.” (Lanka speaking to Hanuman, Valmiki Ramayana, 3.51)

The faithful servant of Lord Rama, Shri Hanuman, who is one of the most glorious figures to have ever set foot on this earth, was all prepared to begin the most difficult part of his mission, that of entering the enemy city of Lanka and finding the missing princess who was ever deserving of being by the side of her husband.

There could be no sin found in Sita Devi, the beloved wife of Lord Rama and the most precious daughter of the King of Mithila, Maharaja Janaka.

Sita’s father was himself known as Videha, which means “without a body”.

He was aloof from all material pains and pleasures, yet upon finding the child Sita one day while ploughing a field, an exhilarating thrill coursed through his body.

This feeling would only be matched when he would later meet the two princes of the Ikshvaku dynasty, the brothers Rama and Lakshmana.

When Sita married Rama, the meeting of the goddess of fortune and the Supreme Lord was complete, but due to the workings of a nefarious character, the king of Lanka named Ravana, the divine couple would be separated.

To Hanuman would be handed the task of finding Sita and allaying her fears. Realizing that she was in Lanka, Hanuman had a plan of action mapped out and was prepared to enter the city.

As we know from our experiences that things in life rarely go according to plan, Hanuman’s immediate transition into the city would not take place without opposition.

Faced with a precarious situation, Hanuman would take shelter of his sharp intellect, a benefit acquired through his strong link to the Supreme Consciousness. Armed with all the divine capabilities, Hanuman was able to turn an obstacle into a launching pad towards success.

What was so difficult about finding Sita?

 Why was Hanuman sent to find her instead of Rama? These issues are all addressed in the Ramayana of Valmiki, one of the oldest books ever written.

More than just an ordinary story about heroes and villains, the Ramayana details the life and pastimes of the Supreme God, Lord Rama.

Lest we think of the Ramayana as a book of only sectarian importance, the qualities exhibited by Shri Rama, the work’s main character, give full indication of His divine nature and His ability to provide supreme pleasure to others.

God can be defined as the ultimate order supplier, the one entity who can meet any and all demands. He may also be taken as the original proprietor of everything, as the universe sprung forth from His glance.

Yet God’s most potent feature and position is that of the Supreme Loveable Object, the one person from whom all happiness can be derived.

Love is a powerful emotion because, in its pure form, the actions taken to maintain the sweet feelings never exhaust, and neither do the actors ever lose their enthusiasm for service.

In every endeavor except pure love, there exists both a motivation for the work undertaken and an ideal final state, wherein action ceases.

Yet since love is all about pleasure, whatever steps are taken to see to the happiness of the loveable object are always fully repeatable.

With mundane love, the work undertaken is limited by time and the reactions of the lover. Since the Supreme Lord is the one entity who remains eternally within His original body and those of His non-different expansions, only love of the divine variety can continue perpetually.

Therefore, the only eternal occupation, that one form of religion that applies universally, is known asbhagavata-dharma. This term is translated to mean devotional service, or bhakti-yoga, because only in devotion can the service propensity inherent to individual spirit be purified and properly utilized.

More than just a theoretical idea put forth by select philosophers, the truth of God’s position as the eternally served manifests in the activities performed during the divine descents, of which Rama’s coming to earth was one.

Hanuman, though in a monkey form, was tasked with finding Sita because the mission was an act of love, something that would please Rama.

The Lord, as the all-powerful order supplier and chief proprietor, easily could have willed Sita back to His side or at least told everyone where she was. But this sort of exhibition of knowledge would have reduced the opportunities for service by other sincere well-wishers.

One may argue that if Sita were found and rescued directly by Rama, the monkeys of the Kishkindha forest then could have taken to sitting quietly and regularly chanting, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare”. Chanting this mantra is the most effective religious practice, as it allows the loving propensity to be acted upon in the highest number of unique situations.

Yet these Vanaras, or forest dwellers, were very anxious and eager for action, as is common for the monkey species.

The Vanaras wanted to serve with their thoughts, words and deeds. Rama was in their direct company, so what better way to serve Him than by using their natural gifts, their skills in agility, courage and fighting prowess, to help find Sita and deal with her captors?

Of all the Vanaras in Rama’s company, Hanuman was the most eager.

It’s interesting that Rama’s greatest devotee takes on the shape of a monkey, especially since that species is considered prone to overindulgence in sex life and intoxication.

If we see a child that is too hyper or an adult who acts uncontrollably, we’ll compare their behavior to a monkey’s. Hanuman and the other Vanaras would sometimes point to the defects known to their race when a mistake would be made or failure was encountered.

Though Hanuman was in the form of a forest dweller, his love for Rama was unmatched. As such, he was not limited in any abilities, either physical or mental. He had full possession of all the yogic siddhis, or mystic perfections.

He would make use of these powers on his trek to the island of Lanka where Sita was. To reach the distant island, Hanuman assumed a massive form and leaped across the vast ocean.

Having reached Lanka, Hanuman decided to assume a diminutive form so that no one could recognize him. Ready to enter the city at night, Hanuman was exhilarated in thought. The opulence of Lanka, with its high walls, palatial buildings and decorations of gold everywhere, could only be compared to the city of the devas Amaravati.

Though there were wonderful fortresses and other protective dwellings well represented throughout the city.

Hanuman surveyed the situation and rightly concluded that his monkey associates, including Sugriva and the various military commanders, would be able to succeed in penetrating the city.

He also remembered the fighting prowess exhibited by Rama and Lakshmana and thus felt greatly satisfied within the mind. In addition to looking for Sita, Hanuman was planning out the strategy for attack for the monkeys’ impending march to the city.

 Never thinking about himself, Hanuman was always concerned with how to make his friends happy, including Rama and Lakshmana, who were his life and soul.

Putting ourselves in the same situation, we can just imagine how exhilarated Hanuman was, how excited he was to have the opportunity to serve Rama.

Surely his mind was drowned in an ocean of bliss. Yet immediately after becoming thrilled with the prospect of victory, the mundane world, so as to break his meditation, brought forth an obstacle. The personified city of Lanka, which was a woman in a Rakshasa form, came before Hanuman and asked him what he wanted. She wanted to know who he was, where he came from and what he was doing in the city ruled by ogres.

Hanuman, as a brilliant statesman fully versed in the art of diplomacy, kindly agreed to answer all her questions in full, but only after she would identify herself. Hanuman basically said, “Sure, I’ll answer you, but you tell me who you are first.”

Lanka did not like this at all. She was not a well-wisher by any stretch of the imagination, and her patience was wearing thin.

She again asked Hanuman to identify himself, and this time Hanuman responded by saying that he had come from the forest desiring to see the wonderful city and its interior.

From Hanuman’s perspective, the demon had no need to know about the Supreme God or the mission of His divine servant, especially since such admissions wouldn’t serve any purpose. Lanka, in the form of a female Rakshasa guard, had failed to protect the most innocent person within her confines, Sita Devi.

Therefore the ogress was immediately deserving of the stiffest punishment. Yet Hanuman kindly tried to assuage her by lying about his intentions, not letting her know his real reason for being there.

The city of Lanka, having lost all patience, then struck Hanuman. Knowing that she was a woman, Hanuman still struck her back, but not with full force.

From that powerful blow, Lanka fell to the ground, but Hanuman was merciful to her after that, as he felt bad for having struck a woman. After falling to the ground, the lady’s demeanor and outlook completely changed.

She immediately dropped her opposition and became a friend. She told Hanuman that previously the self-create, Lord Brahma, had informed her that when a monkey would come to the outskirts of the city and strike her that the end was near for Ravana and the Rakshasas.

Meeting Hanuman, the city of Lanka remembered Brahma’s words and rightfully concluded that the Rakshasas would meet defeat due to the offense made against Sita.

Lanka then told Hanuman to freely enter the city and search about wherever he pleased for Sita.

 This sudden turnabout wasn’t surprising, as the Ramadutta Hanuman has a tremendous effect on those who meet him. Whoever he comes into contact with automatically becomes benefitted. Even the enemies Hanuman defeats meet an auspicious end because of the role they play in glorifying the most wonderful servant of God.

Not surprisingly, Hanuman would go on to find Sita and safely return back to Rama with information of her whereabouts. Hanuman’s entry into Lanka, which started with his striking of the female guarding the city, did indeed signal the end for Ravana and his Rakshasa associates.

Anyone who remembers the great Vanara’s craftiness, strength and intelligence displayed during his meeting with the city of Lanka will be benefitted as equally as those who got to personally interact with him. Wherever there is devotional service practiced to perfection, there are all signs of intelligence and strength. Hanuman displayed patience and perseverance by not getting frustrated over the thwarting attempts of the demons.

Due to the nature of his mission, he should have been initially greeted with kindness and warmth. But since the Rakshasas were mired in a life of sin, they could not immediately appreciate Hanuman for who he was.

Though confronted by a violent woman, Hanuman did not hesitate to carry forward with his mission.

For the conditioned souls looking to revive their dormant God consciousness, there will be all sorts of impediments placed in their path.

Yet if the love is there from the beginning, if there is an undying desire to please the Supreme Lord at the outset, all necessary intelligence will come as well.

Hanuman hadn’t prepared for dealing with a woman blocking his way into Lanka to find Sita, but he since remains connected with the Divine Consciousness at all times, he was able to get past the obstacle without damaging the mission.

In a similar manner, by always remaining dedicated to the path of devotional service as laid down by Hanuman and all the Vaishnava authorities, we can figure our way out of any and all troublesome situations, while simultaneously keeping the chances of success alive.

The greatest gift in life is to be able to hear about Hanuman and the wonderful interactions of the devotees with the Supreme Lord. Just as the glories of the bhaktas know no end, hearing of their sublime exploits never fails to deliver supreme transcendental pleasure.