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Gita is not a violent text (Was: Re: Gita is indeed a violent text)
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Dr. Jai Maharaj
May 13, 2016, 3:00:13 PM5/13/16
to
In article
<e8f71883-3158-449a...@googlegroups.com>,
gandikotam <gandi...@gmail.com> posted:
>
> Padmashri Dr. Jain Maharaj ji claims Jesus was sent to
> earth to divide families, friends, etc. which could well
> be true. But this syndrome is not peculiar to Bible
> thumping christians. The Gita thumping hindus should
> read Chapter 11 again with a discerning eye to find out
> that Lord Krishna not only wanted cousins to fight
> amongst themselves but also created intra-life violence
> if one accepts the fundamental thesis of Gita that
> universe emerged from 'avyakta' which is Lord Krishna's
> domain.
>
> Why did Lord Krishna choose to show his true form (viswa
> roopa) to Arjuna?
>
> The Chapter 10 is all about psychological warfare. Lord
> Krishna, being omniscient, figured that Sanjaya would
> transmit all of Krisharjuna samvada (intercourse) to the
> enemy. So he chose to intimidate the Kauravas. There is
> no other purpose to the Chapter 10 that gives gory
> details of Lord Krishna's true form (which is beyond
> human going by the description of Arjuna)
>
> Why did Lord Krishna claim that he transcends all beings
> while being inside every being?
>
> This is the classical duality to confuse us all. People
> like Padma Shri Dr.Jai Maharaj stay away from petty
> bickering in SCI, while at the same time spinning their
> yarn in a "headline" contest. I never saw Dr.Maharaj Ji
> write a lengthy prose on SCI. In other words, he acts
> like Lord Krishna and criticizes other religions
> including Christianity.
>
> The bottom line is every religion has violent roots and
> Hinduism in this sense is more so. However, I would say
> that 90% of Gita is about doing good unto others as you
> do unto yourselves. This is true of Bible as well
Gandikotam ji, you must have access to a list of
Padmashree awardees who receive it in secret. Dhanyavaad
for attaching the title to my name.
Please consider:
He who sees that the Lord of all is ever the same in all
that is -- immortal in the field of mortality -- he sees
the truth. And when a man sees that the God in himself is
the same God in all that is, he hurts not himself by
hurting others. Then he goes, indeed, to the highest
path.
- Shrimad Bhagavad Geeta 13.27-28 (which is a part of the
Mahabharat)
Ahinsaa is the highest Dharm. Ahinsaa is the best Tapas.
Ahinsaa is the greatest gift. Ahinsaa is the highest
self-control. Ahinsaa is the highest sacrifice. Ahinsaa
is the highest power. Ahinsaa is the highest friend.
Ahinsaa is the highest truth. Ahinsaa is the highest
teaching.
- Mahabharat 18.116.37-41
You write above, "I never saw Dr. Maharaj Ji write a
lengthy prose on SCI." Articles written by me appear in
the decades-old Future Times journal, available to my and
other Jyotishis' clients. Well, here's an article one
from about 20 years ago. It was posted here on
soc.culture.indian:
SELECTING AN ASTROLOGER
By Jai Maharaj
There are many guides and sources of information
available which help us choose an astrologer. I will
offer one or two important points for consideration.
To tens of millions of families in Bharat (that is,
India), consulting an astrologer is as common as going to
the family doctor. Indeed, nearly all Jyotishis in Bharat
are family practitioners: adult members of a family
consult the same astrologer, as did their grandparents
call upon the services of the astrologer's own father.
Thus the astrologer was really selected one or more
generations ago. This tradition continues not only in
Bharat but also in many other Asian countries.
Businesses, organizations and the highest government
leaders also rely on the recommendations of their
astrologers. While many in this category continue to
visit their family astrologers, an effort is also made to
recruit specialty Jyotishis with expertise in a
particular area. The prime minister may choose a team of
astrologers who are strong in political matters and
foreign policy -- such professionals will have
appropriate university-level education in addition to
their astrological training. The finance minister on the
other hand may select an astrologer who is also an expert
in economics, planning, business, banking, import-export
and related fields. Large multinational corporations may
retain an entire staff of astrologers.
But matters are a little different for a person wishing
to select an astrologer here in the West. Here the unit
of society has evolved to be more the individual than
family. We may have to talk to several astrologers before
deciding on a total stranger who is to be our advisor.
While it is important to remember that the relationship
with your astrologer is one of advice and not of advice-
and-consent, it is also important that the best
recommendations result from the effort and money spent.
Since the astrologer's product is information, try to get
a good idea of what type of information, and how, it is
provided. Let me illustrate by giving a couple of
examples, separated in "desirable" and "undesirable"
categories -- based on more than four decades of
experience in the field:
Question
I just lost my job, and was not able to keep my previous
job for too long either? Is it a bad phase I am going
through, or is there something I can do to help the
situation?
Undesirable First Response
Things will get better if you try harder, but chances are
that the current bad spell may last a while -- Saturn is
retrograde, you know. Its negative energy is affecting
many people these days. You have an inner ability to
excel but certain outside forces always seem to act
against them, except when you really push and win over
them. You are capable of doing so again, just apply
yourself more and stay on the path just a little longer.
Things will get better, you'll see -- as soon as Saturn
goes direct you'll be calling me!
Desirable First Response
According to the information derived from your charts and
current transits, a restrictive period in your career
life began about the middle of October in 1994 and is
expected to last until the first week of February next
year. Within this extended period, there were windows of
opportunity between about mid-November last year until
most of March this year, and then again during September
and most of October. The third week of December appears
fortuitous, but since that is close to a major holiday
and usually unsuitable for interviews, you may wish to
concentrate on meeting people who may later assist you in
your career. As a practical matter, the period between
February 20 March 11 next year is quite suitable for
landing a good position. Your charts tell me that you
have trouble communicating with younger people --
however, this tendency should not manifest after your
32nd birthday -- so perhaps you may wish to examine if
compensating for it will help you in future employment.
Please let me know if you want me to investigate this
point further. I will also recommend astrological
remedial measures if you wish.
Question
I just got married to the most wonderful man in the
world. Is it going to last or is this just a big
illusion?
Undesirable First Response
Congratulations! It is evident in your chart that this is
one of the happiest times for you. There is no reason why
it can't last forever, even though relationships have
their ups and downs. You have a very lucky man in your
life. Even if he doesn't rise to your expectations later,
you will cover for him and he will learn from you. You
see, you are the type of person who can chip away and
mold a person according to your wants and needs, only
don't take away so much that nothing remains --although
you are good at replacing what has been lost. If you have
not seen this side of yourself you are bound to see it.
Would you like me to work on his horoscope too?
Desirable First Response
Many cultures and traditions consider our existence
illusory, so illusions within it make us happy and sad.
Thank you for sharing your happiness; my congratulations
go to both of you. I studied the indications in your
charts for the next two years in the matrimony and
relationships department. No separation or major trouble
is expected. Next July may see a sustained conflict about
a point of contention. The best way to handle that one
will be through non-ego based negotiation. It appears
that the argument will require a rational analysis about
your residence and a better place to live. This is in
keeping with the indication that a move to another part
of the city is expected soon after next summer. Examining
certain other aspects of your charts, I find that the
choice of mate you made is an excellent one in terms of
health and longevity -- both of you should be disease-
free for the better part of life. It is said that the
honeymoon does not last forever, but I know of many cases
where it does. I will be studying the quality of your
family life as it will manifest during the next few years
and will return with an assessment.
The aspect I have tried to express by these examples is
perhaps the same reason why certain astrologers cause
their clients to hop from astrologer to astrologer. Ask
your potential consultant to provide a sample of his work
before you retain him. Try to get an idea if the
recommendations can be implemented in the near future.
Also, make sure that you are not going to be paying
someone so that they can make you a subject of their
study or a book they are writing. Life is too precious to
be spent as an experimental guinea pig.
Opinions and needs vary widely from culture to culture
and from person to person, but clients have taught me
that the one thing that everyone expects from an
astrologer is information that can be put put to use.
Advice which has as its main ingredient practicality and
certainty is preferable to theoretical fantasy and polite
niceties. That is the minimum your astrologer should be
able to deliver.
(This is a condensed version of a more detailed article.)
Jai Maharaj, Jyotishi
Om Shanti
http://bit.do/jaimaharaj
<e8f71883-3158-449a...@googlegroups.com>,
gandikotam <gandi...@gmail.com> posted:
>
> Padmashri Dr. Jain Maharaj ji claims Jesus was sent to
> earth to divide families, friends, etc. which could well
> be true. But this syndrome is not peculiar to Bible
> thumping christians. The Gita thumping hindus should
> read Chapter 11 again with a discerning eye to find out
> that Lord Krishna not only wanted cousins to fight
> amongst themselves but also created intra-life violence
> if one accepts the fundamental thesis of Gita that
> universe emerged from 'avyakta' which is Lord Krishna's
> domain.
>
> Why did Lord Krishna choose to show his true form (viswa
> roopa) to Arjuna?
>
> The Chapter 10 is all about psychological warfare. Lord
> Krishna, being omniscient, figured that Sanjaya would
> transmit all of Krisharjuna samvada (intercourse) to the
> enemy. So he chose to intimidate the Kauravas. There is
> no other purpose to the Chapter 10 that gives gory
> details of Lord Krishna's true form (which is beyond
> human going by the description of Arjuna)
>
> Why did Lord Krishna claim that he transcends all beings
> while being inside every being?
>
> This is the classical duality to confuse us all. People
> like Padma Shri Dr.Jai Maharaj stay away from petty
> bickering in SCI, while at the same time spinning their
> yarn in a "headline" contest. I never saw Dr.Maharaj Ji
> write a lengthy prose on SCI. In other words, he acts
> like Lord Krishna and criticizes other religions
> including Christianity.
>
> The bottom line is every religion has violent roots and
> Hinduism in this sense is more so. However, I would say
> that 90% of Gita is about doing good unto others as you
> do unto yourselves. This is true of Bible as well
Gandikotam ji, you must have access to a list of
Padmashree awardees who receive it in secret. Dhanyavaad
for attaching the title to my name.
Please consider:
He who sees that the Lord of all is ever the same in all
that is -- immortal in the field of mortality -- he sees
the truth. And when a man sees that the God in himself is
the same God in all that is, he hurts not himself by
hurting others. Then he goes, indeed, to the highest
path.
- Shrimad Bhagavad Geeta 13.27-28 (which is a part of the
Mahabharat)
Ahinsaa is the highest Dharm. Ahinsaa is the best Tapas.
Ahinsaa is the greatest gift. Ahinsaa is the highest
self-control. Ahinsaa is the highest sacrifice. Ahinsaa
is the highest power. Ahinsaa is the highest friend.
Ahinsaa is the highest truth. Ahinsaa is the highest
teaching.
- Mahabharat 18.116.37-41
You write above, "I never saw Dr. Maharaj Ji write a
lengthy prose on SCI." Articles written by me appear in
the decades-old Future Times journal, available to my and
other Jyotishis' clients. Well, here's an article one
from about 20 years ago. It was posted here on
soc.culture.indian:
SELECTING AN ASTROLOGER
By Jai Maharaj
There are many guides and sources of information
available which help us choose an astrologer. I will
offer one or two important points for consideration.
To tens of millions of families in Bharat (that is,
India), consulting an astrologer is as common as going to
the family doctor. Indeed, nearly all Jyotishis in Bharat
are family practitioners: adult members of a family
consult the same astrologer, as did their grandparents
call upon the services of the astrologer's own father.
Thus the astrologer was really selected one or more
generations ago. This tradition continues not only in
Bharat but also in many other Asian countries.
Businesses, organizations and the highest government
leaders also rely on the recommendations of their
astrologers. While many in this category continue to
visit their family astrologers, an effort is also made to
recruit specialty Jyotishis with expertise in a
particular area. The prime minister may choose a team of
astrologers who are strong in political matters and
foreign policy -- such professionals will have
appropriate university-level education in addition to
their astrological training. The finance minister on the
other hand may select an astrologer who is also an expert
in economics, planning, business, banking, import-export
and related fields. Large multinational corporations may
retain an entire staff of astrologers.
But matters are a little different for a person wishing
to select an astrologer here in the West. Here the unit
of society has evolved to be more the individual than
family. We may have to talk to several astrologers before
deciding on a total stranger who is to be our advisor.
While it is important to remember that the relationship
with your astrologer is one of advice and not of advice-
and-consent, it is also important that the best
recommendations result from the effort and money spent.
Since the astrologer's product is information, try to get
a good idea of what type of information, and how, it is
provided. Let me illustrate by giving a couple of
examples, separated in "desirable" and "undesirable"
categories -- based on more than four decades of
experience in the field:
Question
I just lost my job, and was not able to keep my previous
job for too long either? Is it a bad phase I am going
through, or is there something I can do to help the
situation?
Undesirable First Response
Things will get better if you try harder, but chances are
that the current bad spell may last a while -- Saturn is
retrograde, you know. Its negative energy is affecting
many people these days. You have an inner ability to
excel but certain outside forces always seem to act
against them, except when you really push and win over
them. You are capable of doing so again, just apply
yourself more and stay on the path just a little longer.
Things will get better, you'll see -- as soon as Saturn
goes direct you'll be calling me!
Desirable First Response
According to the information derived from your charts and
current transits, a restrictive period in your career
life began about the middle of October in 1994 and is
expected to last until the first week of February next
year. Within this extended period, there were windows of
opportunity between about mid-November last year until
most of March this year, and then again during September
and most of October. The third week of December appears
fortuitous, but since that is close to a major holiday
and usually unsuitable for interviews, you may wish to
concentrate on meeting people who may later assist you in
your career. As a practical matter, the period between
February 20 March 11 next year is quite suitable for
landing a good position. Your charts tell me that you
have trouble communicating with younger people --
however, this tendency should not manifest after your
32nd birthday -- so perhaps you may wish to examine if
compensating for it will help you in future employment.
Please let me know if you want me to investigate this
point further. I will also recommend astrological
remedial measures if you wish.
Question
I just got married to the most wonderful man in the
world. Is it going to last or is this just a big
illusion?
Undesirable First Response
Congratulations! It is evident in your chart that this is
one of the happiest times for you. There is no reason why
it can't last forever, even though relationships have
their ups and downs. You have a very lucky man in your
life. Even if he doesn't rise to your expectations later,
you will cover for him and he will learn from you. You
see, you are the type of person who can chip away and
mold a person according to your wants and needs, only
don't take away so much that nothing remains --although
you are good at replacing what has been lost. If you have
not seen this side of yourself you are bound to see it.
Would you like me to work on his horoscope too?
Desirable First Response
Many cultures and traditions consider our existence
illusory, so illusions within it make us happy and sad.
Thank you for sharing your happiness; my congratulations
go to both of you. I studied the indications in your
charts for the next two years in the matrimony and
relationships department. No separation or major trouble
is expected. Next July may see a sustained conflict about
a point of contention. The best way to handle that one
will be through non-ego based negotiation. It appears
that the argument will require a rational analysis about
your residence and a better place to live. This is in
keeping with the indication that a move to another part
of the city is expected soon after next summer. Examining
certain other aspects of your charts, I find that the
choice of mate you made is an excellent one in terms of
health and longevity -- both of you should be disease-
free for the better part of life. It is said that the
honeymoon does not last forever, but I know of many cases
where it does. I will be studying the quality of your
family life as it will manifest during the next few years
and will return with an assessment.
The aspect I have tried to express by these examples is
perhaps the same reason why certain astrologers cause
their clients to hop from astrologer to astrologer. Ask
your potential consultant to provide a sample of his work
before you retain him. Try to get an idea if the
recommendations can be implemented in the near future.
Also, make sure that you are not going to be paying
someone so that they can make you a subject of their
study or a book they are writing. Life is too precious to
be spent as an experimental guinea pig.
Opinions and needs vary widely from culture to culture
and from person to person, but clients have taught me
that the one thing that everyone expects from an
astrologer is information that can be put put to use.
Advice which has as its main ingredient practicality and
certainty is preferable to theoretical fantasy and polite
niceties. That is the minimum your astrologer should be
able to deliver.
(This is a condensed version of a more detailed article.)
Jai Maharaj, Jyotishi
Om Shanti
http://bit.do/jaimaharaj
Dr. Jai Maharaj
May 13, 2016, 5:15:07 PM5/13/16
to
Previous post: please see:
https://groups.google.com/d/msg/alt.fan.jai-maharaj/e4Agqj4dQNE/U_4l9JsCPAAJ
Excerpt:
Humility, modesty, nonviolence, forbearance, honesty,
service to guru, purity (of thought, word, and deed),
steadfastness, self-control; and (13.07)
- The Bhagavad-Gita translated by Dr. Ramanand Prasad
Jai Maharaj, Jyotishi
Om Shanti
http://bit.ly/1EM9nsg
https://groups.google.com/d/msg/alt.fan.jai-maharaj/e4Agqj4dQNE/U_4l9JsCPAAJ
Excerpt:
Humility, modesty, nonviolence, forbearance, honesty,
service to guru, purity (of thought, word, and deed),
steadfastness, self-control; and (13.07)
- The Bhagavad-Gita translated by Dr. Ramanand Prasad
Jai Maharaj, Jyotishi
Om Shanti
Dr. Jai Maharaj
May 14, 2016, 11:48:06 AM5/14/16
to
Previous posts: please see:
https://groups.google.com/d/msg/alt.fan.jai-maharaj/e4Agqj4dQNE/U_4l9JsCPAAJ
Excerpt:
Nonviolence, equanimity, contentment, austerity, charity,
fame, and ill fame; all these diverse qualities in human
beings arise from Me alone. (10.05)
- The Bhagavad-Gita translated by Dr. Ramanand Prasad
Jai Maharaj, Jyotishi
Om Shanti
http://ow.ly/UIz9w
https://groups.google.com/d/msg/alt.fan.jai-maharaj/e4Agqj4dQNE/U_4l9JsCPAAJ
Excerpt:
Nonviolence, equanimity, contentment, austerity, charity,
fame, and ill fame; all these diverse qualities in human
beings arise from Me alone. (10.05)
- The Bhagavad-Gita translated by Dr. Ramanand Prasad
Jai Maharaj, Jyotishi
Om Shanti
Dr. Jai Maharaj
May 14, 2016, 2:47:09 PM5/14/16
to
Previous posts: please see:
https://groups.google.com/forum/?hl=en#!topic/alt.fan.jai-maharaj/e4Agqj4dQNE
Excerpt:
The Supreme Lord said: Fearlessness, purity of heart,
perseverance in the yoga of knowledge, charity, sense
restraint, sacrifice, study of the scriptures, austerity,
honesty; (16.01)
Nonviolence, truthfulness, absence of anger,
renunciation, equanimity, abstaining from malicious talk,
compassion for all creatures, freedom from greed,
gentleness, modesty, absence of fickleness; (16.02)
Splendor, forgiveness, fortitude, cleanliness, absence of
malice, and absence of pride; these are the qualities of
those endowed with divine virtues, O Arjuna. (16.03)
Hypocrisy, arrogance, pride, anger, harshness, and
ignorance; these are the marks of those who are born with
demonic qualities, O Arjuna. (16.04)
Divine qualities lead to nirvana, the demonic (qualities)
are said to be for bondage. Do not grieve, O Arjuna, you
are born with divine qualities. (16.05)
- The Bhagavad-Gita translated by Dr. Ramanand Prasad
Jai Maharaj, Jyotishi
Om Shanti
http://tinyurl.com/JaiMaharaj
https://groups.google.com/forum/?hl=en#!topic/alt.fan.jai-maharaj/e4Agqj4dQNE
Excerpt:
The Supreme Lord said: Fearlessness, purity of heart,
perseverance in the yoga of knowledge, charity, sense
restraint, sacrifice, study of the scriptures, austerity,
honesty; (16.01)
Nonviolence, truthfulness, absence of anger,
renunciation, equanimity, abstaining from malicious talk,
compassion for all creatures, freedom from greed,
gentleness, modesty, absence of fickleness; (16.02)
Splendor, forgiveness, fortitude, cleanliness, absence of
malice, and absence of pride; these are the qualities of
those endowed with divine virtues, O Arjuna. (16.03)
Hypocrisy, arrogance, pride, anger, harshness, and
ignorance; these are the marks of those who are born with
demonic qualities, O Arjuna. (16.04)
Divine qualities lead to nirvana, the demonic (qualities)
are said to be for bondage. Do not grieve, O Arjuna, you
are born with divine qualities. (16.05)
- The Bhagavad-Gita translated by Dr. Ramanand Prasad
Jai Maharaj, Jyotishi
Om Shanti
Dr. Jai Maharaj
May 15, 2016, 1:14:12 AM5/15/16
to
To read previous posts: please visit:
https://groups.google.com/forum/?hl=en#!topic/alt.fan.jai-maharaj/e4Agqj4dQNE
THE REAL HINDU VIEW OF AHINSAA (Non-Violence)
By Shri Nandan Vyas
(Forwarded article)
ABSTRACT
The Hindu scriptures extoll virtues of Ahinsaa (non-injury or non-
violence) and consider it an essential tenet of and guide for
PERSONAL behavior (ONLY). However destruction of wicked essential
for establishing the Dharma (righteousness) is considered Ahinsaa
also. In this regard the real Hindu view of Ahinsaa differs slightly
from Mahatma Gandhi's interpretation. This article attempts
to explain the Hindu view of Ahinsaa based on quotes from Hindu
scriptures.
[Shri Nandan Vyas ji must have a reason for writing that Gandhiji's
view of Ahinsaa is at variance with the Hindu principle, however
the following quote does appear to bring it infinitely closer: "I
do believe that where there is only a choice between cowardice and
violence I would advise violence . . . but non-violence is infinitely
superior to violence." - Mahatma Gandhi
- Jai Maharaj ]
6 References - Bhagavat Gita, Gita Rahasya by Lokmanya Tilak,
Sant Tukaram Gatha, etc
HINDU SCRIPTURES ON AHINSAA (Non-violence)
Let us first look at what scriptures say about Ahinsaa :
Mahabharat says :
Ahinsaaa paramo dharmaah: (Mahabharat - Aadi Parva - 11.13) (1)
Meaning - Ahinsaa (non-injury) is the ultimate dharma (duty).
Manusmruti considers Ahinsaa foremost amongst the 5 restraints (yama)
necessary in PERSONAL behavior. The other 4 being truthfulness
(satyam), nonstealing or not coveting (asteyam), purity of mind
and body (shoucham) and control of senses (indriyanigraha), which
are described below:
Ahinsaa satyam-asteyam shoucham-indriyanigraha (Mausmruti - 10.63) (1)
Bhagavad Gita includes Ahinsaa in the twenty virtues necessary for
attaining Dnyana (knowledge (of Self)). The shloka (verse) is as
follows :
amaanitvam-adambhitvam-Ahinsaaa kshaanti-aarjavam
aacharya-upaasanaam-shoucham sthairyam aatma-vinigraham (Gita 13.7) (2)
Thus non-injury to others (physical or mental) is prescribed as virtue
in PERSONAL conduct.
IS COMPLETE Ahinsaa (NON VIOLENCE) POSSIBLE ?
After even cursory evaluation it is easy to realize that complete
Ahinsaa is impossible. When we breathe many micro organisms enter our
bodies such as microbes, bacteria, viruses etc. These also get thrown
out when we exhale. Our body's immune system does nothing but kills
harmful diease causing bacteria, fungii, viruses using white blood
corpuscles, hormones, enzymes, antibodies etc. Also when we ingest
antibiotics such as penicillin, ampicillin etc are we not killing
the harmful (sometimes even benign good cells as in chemo therapy)
life forms ? Similarly on the farm or in your yard when we use weed
killers and insecticides, are we not killing weeds and insects ?
Even the yogurt we eat has 'active' cultures. Hence complete Ahinsaa
is not possible. The destruction of millions and millions of micro
organisms filled in the air, water and fruits will continue. In
Mahabharat Arjun says:
Sookshmayoni ni bhootaani tarkagamyaani kaanichit
PakshmaNopi nipaaten yeshaan syaat skandhparyayah:
- Shanti Parva 15.26 .... (1)
Meaning - So many very tiny invisible lifeforms, whose existence
can be ascertained by logic only, fill this world, that by mere
batting of an eye lid we severe their limbs apart.
Although actions such as eating, taking medicines result in some
violence, this is unavoidable Ahinsaa needed for preserving one's
body. As the Bhagavat tells us :
Jivo jivasya jeevanam Bhagavat - 1.13.46 .... (1)
Knowingly or unknowingly a larger life form consumes a smaller life
form, thence complete Ahinsaa is not possible. Also in this respect
one must define right or justifiable himsa, and unjustifiable himsa.
Ahinsaa AND PRESERVATION OF SOCIETY & RIGHTEOUSNESS
The shloka from Gita (13.7) calling Ahinsaa a divine virtue may appear
contradictory to the overall message of Gita in the context of the
Mahabharat war wherein Bhagawan Krishna repeatedly asks Arjun to fight
the righteous war (Tasmat yuddhasya Bharat!). Is Gita against Ahinsaa ?
Also is Gita, the heart of the epic Mahabharat, against the teaching
of 'Ahinsaaa paramo dharmah:'?
Both these questions can be answered by one word 'NO'. Because the
HINDU SCRIPTURES CONSIDER UNAVOIDABLE VIOLENCE (HIMSA) RELUCTANTLY
UNDERTAKEN FOR THE PURPOSE OF ESTABLISHING A RULE OF RIGHTEOUSNESS
(DHARMA SANSTHAAPANA) FOR THE BETTERMENT OF SOCIETY AND FOR SUSTENANCE
OF ONE'S BODY AS JUSTIFIABLE AND CALL IT AS Ahinsaa ALSO.
In Mahabharat Bhagawan Krishna defines dharma as follows:
DhaaraNaaddharmamityaahu: dharma dhaarayate prajaah:
YasyaddhaaraNa samyuktam sa dharma iti nischayah: ....(3)
Meaning - Dharma holds the society together and that which supports
the social structure (balance) must be definitely considered as
dharma.
Marathi Sa(i)nt Tukaram says :
Dayaa tiche naav bhutaanche paalan
aanika nirdaalan kantakaanche (Tukaram Gatha - Abhanga 129)...(4)
Meaning - Compassion is thy name - nurturing all (living) beings
AND the destruction of the wicked.
Shivaji's spiritual Guru Sa(i)nt Ramdas conveys a vision in a poem
composed at the occasion of coronation of Shivaji. This poem is called
'Anandavana-bhuvan' - The Region of bliss which Gurudev R.D.Ranade
terms a vision of Apocalypse (5). Interestingly, this vision of
Apocalypse of Sa(i)nt Ramdas mentions destruction of wicked in several al
coup
couplets.
Kalpaant maandilaa moTHaa, mlenchha, daitya budaawayaa
Kaipaksha ghetalaa devi, Anandavana-bhuvani
Budaale sarvahi paapee, Hindusthaan baLaawale
Abhaktaanchaa kshayo jhaalaa, Anandavana-bhuvani
Poorvi je maarile hote, te chi aataa baLaawale
Kopalaa deva devaanchaa, Anandavana-bhuvani ....(6)
Meaning -
'A great evil has fallen upon the wicked. God has become the partisan
of the virtuous in the 'Region of bliss'. All evil-doers have come to
an end. Hindustan has waxed strong. Those who were beaten before have
now become strong. God of gods has become angry in the Region of Bliss.
Even Manusmruti says :
Aatatayinaa mayaantam hanyaadevavichaaryan (Manusmruti 8.350) ...(1)
Meaning - A wicked, evil aggressor should be killed without any
hesitation.
In fact in Bhagavad Gita, Bhagavan Krishna promises -
'paritraNaaya saadhunaam vinaashaayacha dushkrutaam
dharma sansthaapanaarthaya sambhavaami yuge yuge (Gita 4.8) ...(7)
Meaning - For the protection of the good, for the destruction of
the wicked, and for the establishment of dharma, I am born age after
age.
Thus real Hindu view considers destruction of wicked as Ahinsaa also.
Hindu scriptures are full of incarnations of Vishnu and Shiva with the
the destruction of wicked demons as their main Avataar karya (reason
to be). It is also more than a coincidence that all Hindu divine
images are always bearing arms. Even Hindu goddesses such as Durga,
Bhavani, Kali carry weapons and are immortalized in the stories of
their destruction of the wicked. Even now during the Dasshera festival
Hindus perform puja of their weapons. This tradition is followed even
in the Indian and Nepali armed forces, particularly in the Gorkha
regiments. Thus bearing arms and destroying the wicked are considered
necessary for the preservation of society and are considered as Ahinsaa.
In the present day context, the fight against historical injustice
against Hindus and the Hindu way of life, must be considered as Ahinsaa
also. Because fighting for justice is a Hindu's righteous duty (dharma).
When you compare Mahatma Gandhi's non-violent struggle it is easy to
see that it is closer to the Christian philosophy of 'turning the
other cheek'. In fact Gandhiji's definition of Ahinsaa goes beyond even
Emperor Ashok's definition of Ahinsaa. Because even in the later period
of Ashok's reign, death penalty was still there and act of war was not
considered as violence (himsa) (8). Gandhiji's non-violent struggle
worked against an educated and cultured oppressor, namely the British.
Would the non-violent ways of Gandhiji have worked against the despots
and barbarian oppressors like Timur Lane, Babur, Bakhtiar Khilji,
Aurangzeb, and Tipu Sultan? Highly unlikely ! Because Buddhists in
the areas of the present day Afganistan, Pakistan preached and
practiced exactly similar principles of non-violence against the
Muslim invaders and Buddhism, its followers, the Buddhist Vihars
were completely wiped out very early during the Muslim raids.
THINK ABOUT IT !!
Acknowledgements-
An article by Justice R.K.Ranade 'Is Gita against Ahinsaa?' in his book
'In the domain of spirituality' provided the focal point for this
article. Lokmanya Tilak discusses this aspect in detail in the
Gita Rahasya. Some interpretations from 'Dancing with Shiva' by Sadguru
Shivay Subramnyaswami (of Hinduism Today family), and the commentary
on the Bhagavad Gita by Swami Chidbhavanand (of RamKrishna Mission) were
also useful. For more detailed analysis on this topic Gita Rahasya is
highly recommended.
References -
1. Gita Rahasya, by Lokmanya B.G.Tilak, 10 th Ed, Kesari Prakashan,
Pune, pp. 28-29, 1973
2. Bhagavad Gita - Ch. 13, Shloka 7
3. In the Domain of Spirituality - By Justice R.K.Ranade, Venus Publ,
Pune, Part -1, pp.1-5, 1972
4. Tukaram Gatha, K.B.Dhawale Prakashan, Bombay, 5 th Ed, p.29,1986
5. Mysticism in Maharashtra, By R.D.Ranade (Vice Chancellor,
Allahabad Univ.), Motilal Banarasidass Publ., Delhi, p.367, 1988
6. Shrimat Daasbodh, Ed. Prof.K.V.Belsare, Shri Samarth Seva Mandal
Publ., Sajjangad, - Anandavana-bhuvani, 3 rd Ed, pp.1-3, 1984
7. Bhagavad Gita, Ch. 4, Shloka 8
8. The Wonder That Was India, by A.L.Basham, Hawthorn Books Inc,
New York, 2nd Ed, pp. 56-57, 1967.
- Shri Nandan Vyas
https://groups.google.com/forum/?hl=en#!topic/alt.fan.jai-maharaj/e4Agqj4dQNE
THE REAL HINDU VIEW OF AHINSAA (Non-Violence)
By Shri Nandan Vyas
(Forwarded article)
ABSTRACT
The Hindu scriptures extoll virtues of Ahinsaa (non-injury or non-
violence) and consider it an essential tenet of and guide for
PERSONAL behavior (ONLY). However destruction of wicked essential
for establishing the Dharma (righteousness) is considered Ahinsaa
also. In this regard the real Hindu view of Ahinsaa differs slightly
from Mahatma Gandhi's interpretation. This article attempts
to explain the Hindu view of Ahinsaa based on quotes from Hindu
scriptures.
[Shri Nandan Vyas ji must have a reason for writing that Gandhiji's
view of Ahinsaa is at variance with the Hindu principle, however
the following quote does appear to bring it infinitely closer: "I
do believe that where there is only a choice between cowardice and
violence I would advise violence . . . but non-violence is infinitely
superior to violence." - Mahatma Gandhi
- Jai Maharaj ]
6 References - Bhagavat Gita, Gita Rahasya by Lokmanya Tilak,
Sant Tukaram Gatha, etc
HINDU SCRIPTURES ON AHINSAA (Non-violence)
Let us first look at what scriptures say about Ahinsaa :
Mahabharat says :
Ahinsaaa paramo dharmaah: (Mahabharat - Aadi Parva - 11.13) (1)
Meaning - Ahinsaa (non-injury) is the ultimate dharma (duty).
Manusmruti considers Ahinsaa foremost amongst the 5 restraints (yama)
necessary in PERSONAL behavior. The other 4 being truthfulness
(satyam), nonstealing or not coveting (asteyam), purity of mind
and body (shoucham) and control of senses (indriyanigraha), which
are described below:
Ahinsaa satyam-asteyam shoucham-indriyanigraha (Mausmruti - 10.63) (1)
Bhagavad Gita includes Ahinsaa in the twenty virtues necessary for
attaining Dnyana (knowledge (of Self)). The shloka (verse) is as
follows :
amaanitvam-adambhitvam-Ahinsaaa kshaanti-aarjavam
aacharya-upaasanaam-shoucham sthairyam aatma-vinigraham (Gita 13.7) (2)
Thus non-injury to others (physical or mental) is prescribed as virtue
in PERSONAL conduct.
IS COMPLETE Ahinsaa (NON VIOLENCE) POSSIBLE ?
After even cursory evaluation it is easy to realize that complete
Ahinsaa is impossible. When we breathe many micro organisms enter our
bodies such as microbes, bacteria, viruses etc. These also get thrown
out when we exhale. Our body's immune system does nothing but kills
harmful diease causing bacteria, fungii, viruses using white blood
corpuscles, hormones, enzymes, antibodies etc. Also when we ingest
antibiotics such as penicillin, ampicillin etc are we not killing
the harmful (sometimes even benign good cells as in chemo therapy)
life forms ? Similarly on the farm or in your yard when we use weed
killers and insecticides, are we not killing weeds and insects ?
Even the yogurt we eat has 'active' cultures. Hence complete Ahinsaa
is not possible. The destruction of millions and millions of micro
organisms filled in the air, water and fruits will continue. In
Mahabharat Arjun says:
Sookshmayoni ni bhootaani tarkagamyaani kaanichit
PakshmaNopi nipaaten yeshaan syaat skandhparyayah:
- Shanti Parva 15.26 .... (1)
Meaning - So many very tiny invisible lifeforms, whose existence
can be ascertained by logic only, fill this world, that by mere
batting of an eye lid we severe their limbs apart.
Although actions such as eating, taking medicines result in some
violence, this is unavoidable Ahinsaa needed for preserving one's
body. As the Bhagavat tells us :
Jivo jivasya jeevanam Bhagavat - 1.13.46 .... (1)
Knowingly or unknowingly a larger life form consumes a smaller life
form, thence complete Ahinsaa is not possible. Also in this respect
one must define right or justifiable himsa, and unjustifiable himsa.
Ahinsaa AND PRESERVATION OF SOCIETY & RIGHTEOUSNESS
The shloka from Gita (13.7) calling Ahinsaa a divine virtue may appear
contradictory to the overall message of Gita in the context of the
Mahabharat war wherein Bhagawan Krishna repeatedly asks Arjun to fight
the righteous war (Tasmat yuddhasya Bharat!). Is Gita against Ahinsaa ?
Also is Gita, the heart of the epic Mahabharat, against the teaching
of 'Ahinsaaa paramo dharmah:'?
Both these questions can be answered by one word 'NO'. Because the
HINDU SCRIPTURES CONSIDER UNAVOIDABLE VIOLENCE (HIMSA) RELUCTANTLY
UNDERTAKEN FOR THE PURPOSE OF ESTABLISHING A RULE OF RIGHTEOUSNESS
(DHARMA SANSTHAAPANA) FOR THE BETTERMENT OF SOCIETY AND FOR SUSTENANCE
OF ONE'S BODY AS JUSTIFIABLE AND CALL IT AS Ahinsaa ALSO.
In Mahabharat Bhagawan Krishna defines dharma as follows:
DhaaraNaaddharmamityaahu: dharma dhaarayate prajaah:
YasyaddhaaraNa samyuktam sa dharma iti nischayah: ....(3)
Meaning - Dharma holds the society together and that which supports
the social structure (balance) must be definitely considered as
dharma.
Marathi Sa(i)nt Tukaram says :
Dayaa tiche naav bhutaanche paalan
aanika nirdaalan kantakaanche (Tukaram Gatha - Abhanga 129)...(4)
Meaning - Compassion is thy name - nurturing all (living) beings
AND the destruction of the wicked.
Shivaji's spiritual Guru Sa(i)nt Ramdas conveys a vision in a poem
composed at the occasion of coronation of Shivaji. This poem is called
'Anandavana-bhuvan' - The Region of bliss which Gurudev R.D.Ranade
terms a vision of Apocalypse (5). Interestingly, this vision of
Apocalypse of Sa(i)nt Ramdas mentions destruction of wicked in several al
coup
couplets.
Kalpaant maandilaa moTHaa, mlenchha, daitya budaawayaa
Kaipaksha ghetalaa devi, Anandavana-bhuvani
Budaale sarvahi paapee, Hindusthaan baLaawale
Abhaktaanchaa kshayo jhaalaa, Anandavana-bhuvani
Poorvi je maarile hote, te chi aataa baLaawale
Kopalaa deva devaanchaa, Anandavana-bhuvani ....(6)
Meaning -
'A great evil has fallen upon the wicked. God has become the partisan
of the virtuous in the 'Region of bliss'. All evil-doers have come to
an end. Hindustan has waxed strong. Those who were beaten before have
now become strong. God of gods has become angry in the Region of Bliss.
Even Manusmruti says :
Aatatayinaa mayaantam hanyaadevavichaaryan (Manusmruti 8.350) ...(1)
Meaning - A wicked, evil aggressor should be killed without any
hesitation.
In fact in Bhagavad Gita, Bhagavan Krishna promises -
'paritraNaaya saadhunaam vinaashaayacha dushkrutaam
dharma sansthaapanaarthaya sambhavaami yuge yuge (Gita 4.8) ...(7)
Meaning - For the protection of the good, for the destruction of
the wicked, and for the establishment of dharma, I am born age after
age.
Thus real Hindu view considers destruction of wicked as Ahinsaa also.
Hindu scriptures are full of incarnations of Vishnu and Shiva with the
the destruction of wicked demons as their main Avataar karya (reason
to be). It is also more than a coincidence that all Hindu divine
images are always bearing arms. Even Hindu goddesses such as Durga,
Bhavani, Kali carry weapons and are immortalized in the stories of
their destruction of the wicked. Even now during the Dasshera festival
Hindus perform puja of their weapons. This tradition is followed even
in the Indian and Nepali armed forces, particularly in the Gorkha
regiments. Thus bearing arms and destroying the wicked are considered
necessary for the preservation of society and are considered as Ahinsaa.
In the present day context, the fight against historical injustice
against Hindus and the Hindu way of life, must be considered as Ahinsaa
also. Because fighting for justice is a Hindu's righteous duty (dharma).
When you compare Mahatma Gandhi's non-violent struggle it is easy to
see that it is closer to the Christian philosophy of 'turning the
other cheek'. In fact Gandhiji's definition of Ahinsaa goes beyond even
Emperor Ashok's definition of Ahinsaa. Because even in the later period
of Ashok's reign, death penalty was still there and act of war was not
considered as violence (himsa) (8). Gandhiji's non-violent struggle
worked against an educated and cultured oppressor, namely the British.
Would the non-violent ways of Gandhiji have worked against the despots
and barbarian oppressors like Timur Lane, Babur, Bakhtiar Khilji,
Aurangzeb, and Tipu Sultan? Highly unlikely ! Because Buddhists in
the areas of the present day Afganistan, Pakistan preached and
practiced exactly similar principles of non-violence against the
Muslim invaders and Buddhism, its followers, the Buddhist Vihars
were completely wiped out very early during the Muslim raids.
THINK ABOUT IT !!
Acknowledgements-
An article by Justice R.K.Ranade 'Is Gita against Ahinsaa?' in his book
'In the domain of spirituality' provided the focal point for this
article. Lokmanya Tilak discusses this aspect in detail in the
Gita Rahasya. Some interpretations from 'Dancing with Shiva' by Sadguru
Shivay Subramnyaswami (of Hinduism Today family), and the commentary
on the Bhagavad Gita by Swami Chidbhavanand (of RamKrishna Mission) were
also useful. For more detailed analysis on this topic Gita Rahasya is
highly recommended.
References -
1. Gita Rahasya, by Lokmanya B.G.Tilak, 10 th Ed, Kesari Prakashan,
Pune, pp. 28-29, 1973
2. Bhagavad Gita - Ch. 13, Shloka 7
3. In the Domain of Spirituality - By Justice R.K.Ranade, Venus Publ,
Pune, Part -1, pp.1-5, 1972
4. Tukaram Gatha, K.B.Dhawale Prakashan, Bombay, 5 th Ed, p.29,1986
5. Mysticism in Maharashtra, By R.D.Ranade (Vice Chancellor,
Allahabad Univ.), Motilal Banarasidass Publ., Delhi, p.367, 1988
6. Shrimat Daasbodh, Ed. Prof.K.V.Belsare, Shri Samarth Seva Mandal
Publ., Sajjangad, - Anandavana-bhuvani, 3 rd Ed, pp.1-3, 1984
7. Bhagavad Gita, Ch. 4, Shloka 8
8. The Wonder That Was India, by A.L.Basham, Hawthorn Books Inc,
New York, 2nd Ed, pp. 56-57, 1967.
- Shri Nandan Vyas
Dr. Jai Maharaj
May 15, 2016, 5:08:53 PM5/15/16
to
To read previous posts: please visit:
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"Hinduism of the Vedas and the Bhagavad Gita always held
https://groups.google.com/forum/?hl=en#!topic/alt.fan.jai-maharaj/e4Agqj4dQNE
ahinsa as one of its highest spiritual values, but at the
same time understood that violence can sometimes be
necessary to defend one's border's, women and children,
in a word that Might has to protect Dharma."
- Francois Gautier
Jai Maharaj, Jyotishi
Om Shanti
Dr. Jai Maharaj
May 16, 2016, 12:22:33 PM5/16/16
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THE HINDU ETHIC OF NONVIOLENCE
https://groups.google.com/forum/?hl=en#!topic/alt.fan.jai-maharaj/e4Agqj4dQNE
Hinduism Today
http://www.hinduismtoday.com/
February 1996
MANKIND'S SURVIVAL IS AT RISK. Our problems proliferate,
our global predicament deepens daily. Humanity direly
needs spiritual direction and new-found wisdom if it is
to endure. Hinduism, Buddhism and Jainism have for
millenia been teaching noninjury, called ahinsa, as a
spiritual principle and practical ethic. On these four
pages we look at what Hinduism tells us about not causing
others pain. Many are the sources of Hindu thought which
inspire men and women to live the ideals of compassion
and nonviolence. The rishis who revealed the principles
of dharm, or divine law, in Hindu scripture knew full
well the potential for human suffering and the path which
could avert it. To them a one spiritual power flowed in
and through all things in this universe, animate and
inanimate, conferring existence by its presence. To them
life was a coherent process leading all souls without
exception to enlightenment, and no violence could be
carried to the higher reaches of that ascent.
The rishis were mystics whose revelation disclosed a
cosmos in which all beings exist in interlaced
dependence. The whole was contained in the part, and the
part in the whole. Based on this cognition, they taught a
philosophy of non-difference of self and other, asserting
that in the final analysis we are not separate from the
world and its manifest forms nor from the Divine which
shines forth in all things and all peoples. From this
understanding of oneness arose the philosophical basis
for the practice of noninjury and Hinduism's ancient
commitment to it.
We all know that Hindus, who are one-sixth of the human
race today, believe in the existence of God everywhere,
as an all-pervasive, self-effulgent energy and
consciousness. This basic belief creates the attitude of
sublime tolerance and acceptance toward others. Even
tolerance is insufficient to describe the compassion and
reverence the Hindu holds for the intrinsic sacredness
within all things. Therefore, the actions of all Hindus
are rendered benign or ahinsa. One would not want to hurt
something which one revered.
On the other hand, when the fundamentalists of any
religion teach an unrelenting duality based on good and
evil, man and nature or God and Devil, this creates
friends and enemies. This belief is a sacrilege to Hindus
because they know that the attitudes which are the by-
product are totally dualistic, and for good to triumph
over that which is alien or evil, it must kill out that
which is considered to be evil.
In Sanskrit himsa is doing harm or causing injury. The
"a" placed before the word negates it. Very simply,
ahinsa is abstaining from causing hurt or harm. It is
gentleness and noninjury, whether physical, mental or
emotional. It is good to know that nonviolence speaks
only to the most extreme forms of wrongdoing, while
ahinsa (which includes not killing) goes much deeper to
prohibit the subtle abuse and the simple hurt.
Beliefs, attitudes and actions interact to produce peace
or violence. The Brihadaranyaka Upanishad (IV, 4, ii, 6)
says: "Here they say that a person consists of desires.
And as is his desire, so is his will. And as is his will,
so is his deed; and whatever deed he does, that he will
reap." Two thousand years ago South India's weaver saint
Tiruvalluvar said it so simply, "All suffering recoils on
the wrongdoer himself. Therefore, those who desire not to
suffer refrain from causing others pain."
Because of the knowledge of reincarnation, the Hindu
knows that he may one day be in the same position of
anyone he might be inclined to harm or persecute. The
Hindu who is consciously aware within his soul knows that
he is the time traveller and may incarnate, take a body
of flesh, in the society he most opposed, in order to
equalize his hates and fears into a greater understanding
which would result in the release of ignorance. The
knowledgeable Hindu is well aware of all these
possibilities. Ahinsa is certainly not cowardice; it is
wisdom. And wisdom is the cumulative knowledge of the
existing divine laws of reincarnation, karm, dharm, the
all-pervasiveness and sacredness of things, blended
together within the psyche or soul of the Hindu.
There is a spiritual urge in every soul for peace. Even
if a person is violent now, he or she inwardly yearns for
peace. Man is essentially an instinctive, intellectual
and superconscious, or soul, person. The instinctive
nature is based on good and bad, mine and yours, up and
down pairs of opposites. The soul nature is based on
oneness, humility, peace, compassion, love, helpfulness.
The intellectual nature is based on trying to figure both
of these two out. It juggles knowledge from the lower
nature to the higher nature and from higher nature to the
lower nature. It works out formulas, finds solutions and
processes knowledge.
The key is yoga, yoking the soul with the energies of the
physical body (the instinctive nature) and yoking the
energies of the soul with the energies of the mind
(intellectual nature) and then, simply, one becomes
consciously conscious in the soul. This is an experience
to be experienced, and for the Hindu it is personal
experience of God which is essential for liberation. The
Hindu strives to be consciously conscious of his soul.
When those soulful qualities are unfolded, he is filled
with a divine love and would not hurt a flea if he could
help it.
An individual can find total peace within himself, not
through meditation alone -- for peaceful actions must
follow introspection -- not through drugs, not through
psychology or psychiatry, but through control. Peace is
the natural state of the mind. It is there, inside, to be
discovered in meditation and then radiated out to others.
How do we bring individuals to this point? Of course, if
the educational system promotes it, in every community
the greatest potential for peace will be achieved. The
educational system is controlled by the adults, so they
have to come to terms with the fact that they must not be
hurtful -- physically, mentally or emotionally -- and
accept the basic principles of the Sanatan Dharm: all-
pervasive energy, cause and effect and coming back in a
physical birth until all scores are settled. Once the
adults accomplish this, these basic principles of life
will naturally be passed on to the next generation.
Ahinsa begins in the home, in the bedroom, in the
kitchen, in the garden, in the living room. When himsa,
harmfulness, arises in the home, it must be settled
before sleep, or else those vrittis, those waves of the
mind, which were disturbed by the creation of the
situation, will go to seed to erupt at a later time in
life. We cannot expect the children to control themselves
if the parents do not control themselves. Those who
attain a personal peace by controlling their instinctive
nature become the spiritual leaders of human society.
People who do become these leaders retroactively control
the masses because of their spirit, their soul force --
not because of the mind force, their cleverness, their
deceptions, their political power, their money or
contacts. Peaceful homes breed gentle people. Gentle
people follow ahinsa.
AHINSA
Exploring Noninjury as a Way to Achieve Harmony with Our
Environment, Peace Between Peoples and Compassion Within
Ourselves.
What Is the Great Virtue Called Ahinsa?
Ahinsa, or noninjury, is the first and foremost ethical
principle of every Hindu. It is gentleness and
nonviolence, whether physical, mental or emotional. It is
abstaining from causing hurt or harm to all beings. Aum.
To the Hindu the ground is sacred. The rivers are sacred.
The sky is sacred. The sun is sacred. His wife is a
Goddess. Her husband is a God. Their children are devas.
Their home is a shrine. Life is a pilgrimage to
liberation from rebirth, and no violence can be carried
to the higher reaches of that ascent. While nonviolence
speaks only to the most extreme forms of wrongdoing,
ahinsa, which includes not killing, goes much deeper to
prohibit the subtle abuse and the simple hurt. Rishi
Patanjali described ahinsa as the great vow and foremost
spiritual discipline which Truth-seekers must follow
strictly and without fail. This extends to harm of all
kinds caused by one's thoughts, words and deeds --
including injury to the natural environment. Even the
intent to injure, even violence committed in a dream, is
a violation of ahinsa. Vedic rishis who revealed dharm
proclaimed ahinsa as the way to achieve harmony with our
environment, peace between peoples and compassion within
ourselves. The Vedic edict is: "Ahinsa is not causing
pain to any living being at any time through the actions
of one's mind, speech or body." Aum Namah Shivaye.
What Is the Inner Source of Noninjury?
Two beliefs form the philosophical basis of noninjury.
The first is the law of karm, by which harm caused to
others unfailingly returns to oneself. The second is that
the Divine shines forth in all peoples and things. Aum.
The Hindu is thoroughly convinced that violence he
commits will return to him by a cosmic process that is
unerring. He knows that, by karm's law, what we have done
to others will be done to us, if not in this life then in
another. He knows that he may one day be in the same
position of anyone he is inclined to harm or persecute,
perhaps incarnating in the society he most opposed in
order to equalize his hates and fears into a greater
understanding. The belief in the existence of God
everywhere, as an all-pervasive, self-effulgent energy
and consciousness, creates the attitude of sublime
tolerance and acceptance toward others. Even tolerance is
insufficient to describe the compassion and reverence the
Hindu holds for the intrinsic sacredness within all
things. Therefore, the actions of all Hindus living in
the higher nature are rendered benign, or ahinsa. One
would not hurt that which he reveres. The Vedas
pronounce, "He who, dwelling in all things, yet is other
than all things, whom all things do not know, whose body
all things are, who controls all things from within -- He
is your soul,
the Inner Controller, the Immortal." Aum Namah Shivaye.
What Is the Inner Source of Violence?
Violence is a reflection of lower, instinctive
consciousness -- fear, anger, greed, jealousy and hate --
based in the mentality of separateness and
unconnectedness, of good and bad, winners and losers,
mine and yours. Aum.
Every belief creates certain attitudes. Attitudes govern
our actions. Our actions can thus be traced to our inmost
beliefs about ourself and the world around us. If those
beliefs are erroneous, our actions will not be in tune
with the universal dharm. For instance, the beliefs in
the duality of self and other, of eternal heaven and
hell, victors and vanquished, white forces and dark
forces, create the attitudes that we must be on our
guard, and are justified in giving injury, physically,
mentally and emotionally to those whom we judge as bad,
pagan, alien or unworthy. Such thinking leads to
rationalizing so-called righteous wars and conflicts. As
long as our beliefs are dualistic, we will continue to
generate antagonism, and that will erupt here and there
in violence. Those living in the lower, instinctive
nature are society's antagonists. They are self-
assertive, territorial, competitive, jealous, angry,
fearful and rarely penitent of their hurtfulness. Many
take sport in killing for the sake of killing, thieving
for the sake of theft. The Vedas indicate, "This soul,
verily, is overcome by nature's qualities. Now, because
of being overcome, he goes on to confusedness." Aum Namah
Shivaye.
Is Vegetarianism Integral to Noninjury?
Hindus teach vegetarianism as a way to live with a
minimum of hurt to other beings, for to consume meat,
fish, fowl or eggs is to participate indirectly in acts
of cruelty and violence against the animal kingdom. Aum.
The abhorrence of injury and killing of any kind leads
quite naturally to a vegetarian diet, shakahara. The
meat-eater's desire for meat drives another to kill and
provide that meat. The act of the butcher begins with the
desire of the consumer. Meat-eating contributes to a
mentality of violence, for with the chemically complex
meat ingested, one absorbs the slaughtered creature's
fear, pain and terror. These qualities are nourished
within the meat-eater, perpetuating the cycle of cruelty
and confusion. When the individual's consciousness lifts
and expands, he will abhor violence and not be able to
even digest the meat, fish, fowl and eggs he was formerly
consuming. India's greatest saints have confirmed that
one cannot eat meat and live a peaceful, harmonious life.
Man's appetite for meat inflicts devastating harm on the
earth itself, stripping its precious forests to make way
for pastures. The Tirukural candidly states, "How can he
practice true compassion who eats the flesh of an animal
to fatten his own flesh? Greater than a thousand ghee
offerings consumed in sacrificial fires is not to
sacrifice and consume any living creature." Aum Namah
Shivaye.
How Can Peace on Earth Be Achieved?
Peace is a reflection of spiritual consciousness. It
begins within each person, and extends to the home,
neighborhood, nation and beyond. It comes when the higher
nature takes charge of the lower nature. Aum Namah
Shivaye.
Until we have peace in our own heart, we can't hope for
peace in the world. Peace is the natural state of the
mind. It is there, inside, to be discovered in
meditation, maintained through self-control, and then
radiated out to others. The best way to promote peace is
to teach families to be peaceful within their own homes
by settling all conflicts quickly. At a national and
international level, we will enjoy more peace as we
become more tolerant. Religious leaders can help by
teaching their congregations how to live in a world of
differences without feeling threatened, without forcing
their ways or will on others. World bodies can make laws
which deplore and work to prevent crimes of violence. It
is only when the higher-nature people are in charge that
peace will truly come. There is no other way, because the
problems of conflict reside within the low-minded group
who only know retaliation as a way of life. The Vedas
beseech, "Peace be to the earth and to airy spaces! Peace
be to heaven, peace to the waters, peace to the plants
and peace to the trees! May all the Gods grant to me
peace! By this invocation of peace may peace be
diffused!" Aum Namah Shivaye.
Scriptures Speak on Noninjury
To the heavens be peace, to the sky and the earth; to the
waters be peace, to plants and all trees; to the Gods be
peace, to Brahman be peace, to all men be peace, again
and again -- peace also to me! -- Shukl Yajur Ved 36.17
If we have injured space, the earth or heaven, or if we
have offended mother or father, from that may Agni, fire
of the house, absolve us and guide us safely to the world
of goodness. -- Atharv Ved 6.120.1
Protect both our species, two-legged and four-legged.
Both food and water for their needs supply. May they with
us increase in stature and strength. Save us from hurt
all our days, O Powers! -- Rg Ved 10.37.11
When mindstuff is firmly based in waves of ahinsa all
living beings cease their enmity in the presence of such
a person. -- Yog Sootr 2.35
O earthen vessel, strengthen me. May all beings regard me
with friendly eyes! May I look upon all creatures with
friendly eyes! With a friend's eye may we regard each
other! -- Shukl Yajur Ved 36.18
He who sees that the Lord of all is ever the same in all
that is -- immortal in the field of mortality -- he sees
the truth. And when a man sees that the God in himself is
the same God in all that is, he hurts not himself by
hurting others. Then he goes, indeed, to the highest
Hinduism Today
http://www.hinduismtoday.com
Jai Maharaj, Jyotishi Om Shanti http://bit.do/jaimaharaj
Dr. Jai Maharaj
May 16, 2016, 7:06:55 PM5/16/16
to
Please visit:
https://groups.google.com/forum/?hl=en#!topic/alt.fan.jai-maharaj/e4Agqj4dQNE
to read previous posts,
Excerpt:
"Ahinsa, the law of noninjury, is the Hindu's first duty
in fulfilling religious obligations to God and God's
creation as defined by Vedic scripture."
Jai Maharaj, Jyotishi Om Shanti http://ow.ly/UIz9w
https://groups.google.com/forum/?hl=en#!topic/alt.fan.jai-maharaj/e4Agqj4dQNE
to read previous posts,
Excerpt:
"Ahinsa, the law of noninjury, is the Hindu's first duty
in fulfilling religious obligations to God and God's
creation as defined by Vedic scripture."
Jai Maharaj, Jyotishi Om Shanti http://ow.ly/UIz9w
Dr. Jai Maharaj
May 16, 2016, 10:25:39 PM5/16/16
to
Please visit:
https://groups.google.com/forum/?hl=en#!topic/alt.fan.jai-maharaj/e4Agqj4dQNE
to read previous posts,
Ahimsa in the Bhagavad Gita
https://groups.google.com/forum/?hl=en#!topic/alt.fan.jai-maharaj/e4Agqj4dQNE
to read previous posts,
Written by Swami Veda Bharati
http://ahymsin.org/main/swami-veda-bharati/ahimsa-in-the-bhagavad-gita.html
Jai Maharaj, Jyotishi
Om Shanti
Dr. Jai Maharaj
May 16, 2016, 10:51:05 PM5/16/16
to
Please visit:
https://groups.google.com/forum/?hl=en#!topic/alt.fan.jai-maharaj/e4Agqj4dQNE
to read previous posts,
Real Hindu View of Ahimsa (Non-Violence)
https://groups.google.com/forum/?hl=en#!topic/alt.fan.jai-maharaj/e4Agqj4dQNE
to read previous posts,
http://www.hindunet.org/alt_hindu/1994/msg00478.html
Dr. Jai Maharaj
May 17, 2016, 12:13:16 PM5/17/16
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Please visit:
https://groups.google.com/forum/?hl=en#!topic/alt.fan.jai-maharaj/e4Agqj4dQNE
to read previous posts,
One is dearest to God who has no enemies among the living
https://groups.google.com/forum/?hl=en#!topic/alt.fan.jai-maharaj/e4Agqj4dQNE
to read previous posts,
beings, who is nonviolent to all creatures.
- Bhagavad Gita
Jai Maharaj, Jyotishi Om Shanti
Dr. Jai Maharaj
May 17, 2016, 7:02:36 PM5/17/16
to
Please visit:
https://groups.google.com/forum/?hl=en#!topic/alt.fan.jai-maharaj/e4Agqj4dQNE
to read previous posts,
The Principle of Ahinsaa
https://groups.google.com/forum/?hl=en#!topic/alt.fan.jai-maharaj/e4Agqj4dQNE
to read previous posts,
http://veda.wikidot.com/ahimsa
Jai Maharaj, Jyotishi Om Shanti http://bit.do/jaimaharaj
Dr. Jai Maharaj
May 17, 2016, 9:30:24 PM5/17/16
to
This thread can be read here:
https://groups.google.com/forum/?hl=en#!topic/alt.fan.jai-maharaj/e4Agqj4dQNE
Bhagavan Shri Krishna said: O Bharata, these are the
various qualities of one who is born with a divine nature
(deva) -- fearlessness, pure-heartedness, absorption in
spiritual knowledge, charity, self-control, sacrifice,
study of the Vedas, austerity, sincerity, nonviolence,
truthfulness, freedom from anger, renunciation, serenity,
aversion to finding faults in others, compassion for all
creatures, absence of avarice, gentleness, modesty,
steadiness, valor, forgiveness, patience, cleanliness,
freedom from envy and the desire for prestige.
Continues at:
http://srimadbhagavadgita.net/bhagavad-gita-chapter-16-verse-1-3
Jai Maharaj, Jyotishi Om Shanti http://bit.ly/1EM9nsg
https://groups.google.com/forum/?hl=en#!topic/alt.fan.jai-maharaj/e4Agqj4dQNE
Bhagavan Shri Krishna said: O Bharata, these are the
various qualities of one who is born with a divine nature
(deva) -- fearlessness, pure-heartedness, absorption in
spiritual knowledge, charity, self-control, sacrifice,
study of the Vedas, austerity, sincerity, nonviolence,
truthfulness, freedom from anger, renunciation, serenity,
aversion to finding faults in others, compassion for all
creatures, absence of avarice, gentleness, modesty,
steadiness, valor, forgiveness, patience, cleanliness,
freedom from envy and the desire for prestige.
Continues at:
http://srimadbhagavadgita.net/bhagavad-gita-chapter-16-verse-1-3
Jai Maharaj, Jyotishi Om Shanti http://bit.ly/1EM9nsg
Dr. Jai Maharaj
May 18, 2016, 2:20:58 PM5/18/16
to
This thread can be read here:
https://groups.google.com/forum/?hl=en#!topic/alt.fan.jai-maharaj/e4Agqj4dQNE
Excerpt:
https://groups.google.com/forum/?hl=en#!topic/alt.fan.jai-maharaj/e4Agqj4dQNE
The Gita lists ahimsa as the first of virtues, affirms
the unity of life everywhere so that the yogi feels
another’s joys and sorrows as his own, and explains in
detail how and why to practice meditation.
http://mettacenter.org/definitions/gloss-concepts/bhagavad-gita/
Jai Maharaj, Jyotishi
Om Shanti
Dr. Jai Maharaj
May 19, 2016, 1:53:00 AM5/19/16
to
This thread can be read here:
https://groups.google.com/forum/?hl=en#!topic/alt.fan.jai-maharaj/e4Agqj4dQNE
Excerpt:
Divine Qualities
https://groups.google.com/forum/?hl=en#!topic/alt.fan.jai-maharaj/e4Agqj4dQNE
Excerpt:
Non-violence
By Swami Yuktatmananda
Non-violence is a supreme virtue. The Bhagavad Gita
describes it as a divine quality (16.2) and as a form of
physical austerity (17.14). Non-violence consists in not
harming others by thought, word, or deed. A spiritual
seeker takes care to be free from the tendency to harm
others in any way, whether for selfish interest or even
for his self-preservation. Says a Sanskrit proverb,
"Helping others is meritorious; harming others is
sinful."
Non-violence is based on love: Non-violence can be
practiced only when we have love for others. We cultivate
this love by remembering that we are all children of God.
Says Patanjali in his Yoga Sutras, "When we are
established in non-violence, all enmity ceases in our
presence." (2.35) True non-violence includes love for
animals. Swami Vivekananda explains: "As with some, [non-
injury] does not simply mean the non-injuring of human
beings and mercilessness towards the lower animals; nor,
as with some others, does it mean the protecting of cats
and dogs and feeding of ants with sugar--with liberty to
injure brother-man in every horrible way! It is
remarkable that almost every good idea in this world can
be carried to a disgusting extreme. A good practice
carried to an extreme and worked in accordance with the
letter of the law becomes a positive evil."
Non-violence is not a result of weakness: Non-violence is
a quality born of sattva . . .
Continues at:
http://www.ramakrishna.org/activities/message/message38.htm
Dr. Jai Maharaj
May 20, 2016, 12:23:40 AM5/20/16
to
This thread is available here:
https://groups.google.com/forum/?hl=en#!topic/alt.fan.jai-maharaj/e4Agqj4dQNE
Question: Why does the Bhagavad-gita call for violence?
By Chaitanya Charan das
December 23, 2011
Answer: The Bhagavad-gita calls not for violence, but for
transcendence.
It may seem to call for violence because of its
battlefield setting, but it uses that setting to
demonstrate that its call for transcendence is practical,
responsible and dynamic. Let's see how the setting serves
these three purposes:
Continues at:
http://www.thespiritualscientist.com/2011/12/why-does-the-bhagavad-gita-call-for-violence/
https://groups.google.com/forum/?hl=en#!topic/alt.fan.jai-maharaj/e4Agqj4dQNE
Question: Why does the Bhagavad-gita call for violence?
By Chaitanya Charan das
December 23, 2011
Answer: The Bhagavad-gita calls not for violence, but for
transcendence.
It may seem to call for violence because of its
battlefield setting, but it uses that setting to
demonstrate that its call for transcendence is practical,
responsible and dynamic. Let's see how the setting serves
these three purposes:
Continues at:
http://www.thespiritualscientist.com/2011/12/why-does-the-bhagavad-gita-call-for-violence/
Dr. Jai Maharaj
May 21, 2016, 4:23:50 PM5/21/16
to
In article
<89f9efb6-0a4b-4b5f...@googlegroups.com>,
Arindam Banerjee <adda...@bigpond.com> posted:
>
> Dr. Jai Maharaj posted:
> dubious quality.
> - Arindam Banerjee
Yes the page has a link to:
Gandhi’s commentary on the Gita
http://j.mp/1Tzahjr
Or,
https://books.google.com/books?id=HUbUcXcXES8C&pg=PR11&lpg=PR11&dq=gandhi+commentary+on+bhagavad+gita&source=bl&ots=8alPn4ZkTz&sig=kAQyVEE8AsGQSUjtpjzMdpxOfsM&hl=en&sa=X&ei=3qhlU52UNZeEoQSyuIGwDg#v=onepage&q=gandhi%20commentary%20on%20bhagavad%20gita&f=false
Jai Maharaj, Jyotishi Om Shanti http://bit.ly/1EM9nsg
<89f9efb6-0a4b-4b5f...@googlegroups.com>,
Arindam Banerjee <adda...@bigpond.com> posted:
>
> Dr. Jai Maharaj posted:
>
> > This thread can be read here:
> > https://groups.google.com/forum/?hl=3Den#!topic/alt.fan.jai-maharaj/e4Agqj4dQNE
> > This thread can be read here:
> >
> > Excerpt:
> >
> > The Gita lists ahimsa as the first of virtues, affirms
> > the unity of life everywhere so that the yogi feels
> > another s joys and sorrows as his own, and explains in
> > detail how and why to practice meditation.
> >
> > http://mettacenter.org/definitions/gloss-concepts/bhagavad-gita/
>
> Checked this out. They are only quoting Gandhi, a political entity of
> > Excerpt:
> >
> > The Gita lists ahimsa as the first of virtues, affirms
> > the unity of life everywhere so that the yogi feels
> > another s joys and sorrows as his own, and explains in
> > detail how and why to practice meditation.
> >
> > http://mettacenter.org/definitions/gloss-concepts/bhagavad-gita/
>
> dubious quality.
> - Arindam Banerjee
Yes the page has a link to:
Gandhi’s commentary on the Gita
http://j.mp/1Tzahjr
Or,
https://books.google.com/books?id=HUbUcXcXES8C&pg=PR11&lpg=PR11&dq=gandhi+commentary+on+bhagavad+gita&source=bl&ots=8alPn4ZkTz&sig=kAQyVEE8AsGQSUjtpjzMdpxOfsM&hl=en&sa=X&ei=3qhlU52UNZeEoQSyuIGwDg#v=onepage&q=gandhi%20commentary%20on%20bhagavad%20gita&f=false
Jai Maharaj, Jyotishi Om Shanti http://bit.ly/1EM9nsg
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