The Supreme Dharma

|| Çré Çré Gaura Gadädharau Vijayetäm ||

AHIÀSÄ – THE SUPREME DHARMA

ÇRÉ HARIDÄS SHÄSTRI

|| Çré Çré Gaura Gadädharau Vijayetäm ||

AHIÀSÄ – THE SUPREME DHARMA

Translated from original Hindi book titled

Ahiàsä Paramo Dharmaù

Compiled and written by a resident of Çré Våndävana Dhäma

Çré Haridäs Shästri nyäya-vaiçeñika çästré, nyäya-äcärya, kävya-vyäkaraëa-säìkhya- mémäàsä-vedänta-tarka-tarka-nyäya-vaiñëavadarçana tértha, vidyä-ratna

Published by:

Çré Haridäs Shästri Go Seva Sansthan “Sri Haridäs Niwäs” Old Kaliadaha, Vrindavan 281121 Dist: Mathura (U.P.) India

E-mail: [email protected] Web: www.sriharidasniwas.org

First English edition

Date of publication: Tirobhäva tithi of Çréla Haridäs Shästri, nyäyäcärya 26th Sep 2014

Printer: Sri Gadadhara-Gaurahari Press, “Sri Haridäs Niwäs” Old Kaliadaha, Vrindavan 281121 Dist: Mathura (U.P.) India

Sanskrit Pronunciation Guide Vowels a son, luck e set, beg (but longer) ä far, car ai night, aisle i sit, dig o border, saw é police, week au now, how u push, full à nasal m ü rule, boom ù a final h-sound å river -aù (at the end) aha è rethink -iù (at the end) iha

Consonants

k kilo, come kh make hay d down, day g forget, go (tongue against teeth) gh big heat dh goodhood ì sing, hang (tongue against teeth) c charity, much n nut, north ch staunch heart (tongue between teeth) j jug, enjoy p stop, typist jh judge Harry ph uphill ï canyon, new b book, boat ö take, toe bh rub hard öh lighthouse m map, famous ò down, day y yellow, year òh godhood r red, right ë say r and then na l love, look t take, toe v voice, very (tongue against teeth) ç German word sprechen th lighthouse ñ show (tongue against teeth) s service, soft

h help, hero

|| Çré Çré Gaura Gadädharau Vijayetäm ||

TRANSLATORS’ NOTE

Ahiàsä is one of the major teachings of bhägavata dharma, the dharma promulgated by God Himself for the benefit of the entire human race. Sri Haridas Shastri ji Maharaj or Sri Maharaj ji, as he is lovingly known, in this work brings out the beautiful rendition of the understanding of ahiàsä. This book is in the form of an anthology from various sources in the çästras. Originally written in Hindi, Sri Maharaj ji had expressed his desire to have this book translated for the benefit of the English readers.

This is being published as an e-book on Sri Maharaji’s tirobhäva tithi as a tribute to one of the greatest saints of modern times.

Japesh Bandyopadhyay Ranganathan Narasimhan

|| Çré Çré Gaura Gadädharau Vijayetäm ||

Ahiàsä – The Supreme Dharma

“Yato’bhyudayaù niùçreyas siddhiù sa dharmaù” That from which prosperity and deliverance come about is dharma.

From anädi-käla (beginingless time) to the modern times, the wise sages and seers have been elucidating dharma for the welfare of the human race. These descriptions are often at variance with each other. This is because dharma has been explained to different individuals in accordance with their natures and their eligibilities. Also, it has been explained differently in accordance with the needs of the times and places with the intention of maintaining decorum. Thus, while dharma talks about simple rules, sub-rules and austerities at times, at other times it talks about complex ones. Sometimes, it talks about principles to be followed over a short period of time, and sometimes about principles to be followed over prolonged periods. Thus the maze of dharma appears to be complex and multifarious.

Down the ages, the followers of dharma have been focussed on trying to achieve the goal of life. With dedication, they have been attempting to practice various tenets of dharma, some of which are simple and easy while some others are complex and difficult. These different tenets of dharma, according to the statements of Çrémad-bhägavata-puräëa-mähätmya, vary with the times. By the influence of the current period of time called Kali-yuga, which is like a blazing wild fire, all those practices of dharma have been reduced to ashes. Principles like truth, compassion and the power of right discrimination based on scriptures have disappeared.

This being the condition, what is the easy way to achieve the goal of life? What is the way that would be beneficial for the entire human society and be in accordance with the teachings of the saintly people? The eight-fold steps comprising of yama, niyama, äsana, präëäyäma, pratyähära, dhäraëä, dhyäna and samädhi are extremely difficult for people at large to follow. The steps for realizing scriptural knowledge, namely çravaëa (hearing), manana (contemplation) and nididhyäsana (worship) can be performed only by a person who is born with good saàskäras (mental impressions) acquired from previous births. It is not easy to fulfill the goal of life by persons who are short-lived, devoid of scriptural understanding and do not have proper saàskäras. Therefore, human beings, because of having a short life-span, being devoid of both scriptural knowledge and good saàskäras and thus having a precarious condition, must take up the vow of following ahiàsä, that can be performed with little effort, is favourable to various kinds of dharmas and canbe followed at all times, places and situations. This easy-to-practice dharma is practicable and is also universally praised.

The inviolable truth is, therefore, that unless a human being despises violence, it is not possible for him to achieve a real state of well-being. What does one benefit from the vow of ahiàsä? In this connection, Pataïjali muni has written,

ahiàsä-pratiñöhäyäà tat-sannidhau vaira-tyägaù

(On ahiàsä being firmly established (in a person’s nature), abandonment of violence occurs in his company)

The Puräëas talk about how wild animals like lions and tigers, that are naturally endowed with an extremely violent tendency, would keep roaming around meekly in the company of deer and cows in the abodes of sages amidst the forests, having given up their feelings of enemity towards them. This was only due to the influence of the vow of ahiàsä of the sages. If the vow of ahiàsä can bring about a transformation in the nature of violent animals, it will certainly have a great influence on humans also.

Mahatma Gandhi had also taken up the vow of ahiàsä for getting political freedom for the land of Bhärat that had been under foreign rule for a considerable period of time and it was successful too. Unfortunately, after the demise of Gandhi ji, malevolent people desirous of destroying peace have been enthusiastic to gobble up the human society in all towns and villages and the entire country. The path of satya (Truth) and ahiàsä are the only powerful means by which the human society can rid itself of this evil influence. It is said, “ätmanaù pratiküläni pareñäà na samäcaret” (One must not have such conduct that is unfavourable for one’s own self). By remembering this mantra and following it in the right spirit, husband & wife, wife & husband, brothers, master & servant, servant & master, rulers & subjects, subjects & rulers will not have any inimical attitude or dealings towards each other or towards anybody else. All the worries in our minds like protection of our own selves, or those close to us, protection of our homes and assets, protection of the rulers and the subjects, and protection of the land of Bhärat will also be removed as a result of this, there being no enemity. Thus, ahiàsä, which is the way to peace, is certainly the greatest vow.

What is ahiàsä? How can we know or teach about it?

Revealed scriptures are the only source of real knowledge on this subject. Hiàsä is just not limited to killing alone. Rather, giving distress to any living creature anywhere, through thought, word or deed is also certainly hiàsä. It is therefore essential to provide education on ahiàsä in all educational centres through revealed scriptures and statements of äptas (persons who are authorities by virtue of their very elevated learning, experience and conduct). In fact, in the context of describing dharma, scriptures like the dharma-çästras, the puräëas and the itihäsas instruct on ahiàsä only. An education system focussed on these instructions will spread the message of ahiàsä in all families, in all villages and in all towns of the whole of Bhärata-varña. It is only through the vow of ahiàsä that protection of all kinds of dharma becomes possible. It will ensure that no tradition, race or society behaves inimically towards one another or towards the vow of ahiàsä. These days, wherever one comes to hear of a distressing condition, they are all manifestations of hiàsä in one form or the other. Hence it is extremely important that the vow of ahiàsä be followed in the form of a national duty by everyone.

In the ancient times, wherever a state of happiness was experienced, its basis had always been ahiàsä. In comparison with the practice of ahiàsä, all the various kinds of dharma consisting of

the whole body of rituals are both complicated and difficult. The practice of ahiàsä is both natural and easy at all times and in all places.

The method of practising ahiàsä is not explained in the scriptures as elaborately as the practice of other kinds of dharmas. This is because the dharma of ahiàsä is primarily a dharma pertaining to the mind. The practice of ahiàsä becomes successful only when one feels others’ distress in the same way as one’s own self experiences it from a particular action. Ahiàsä does not give external happiness alone, but also grants victory and peace everywhere. It leads to an atmosphere of oneness in heart and favourableness in conduct amongst members of a family resulting in an atmosphere of perpetual peace.

It is through the principle of ahiàsä alone that disputes pertaining to ethical, national or regional issues can be sorted out. The well known adage, “vasudhaiva kuöumbakam” (the whole world is one family) becomes meaningful only through the practice of ahiàsä. All disputes can be conveniently sorted out if ahiàsä is adopted as the national dharma. No solution to a conflict can last if it is obtained by means of hiàsä. It is only because of hiàsä that all material pleasures are short-lived. Happiness achieved through ahiàsä is lasting and spreads happiness everywhere.

Vedas are the foundational mantra behind all scriptures. The act of mananam (contemplation) brings about realisation of a mantra. Only a person who actually contemplates on higher reality experiences bliss. Therefore, the words ‘Veda’ and ‘mantra’ are synonymous. One single Veda was divided into four parts by Bhagavän Veda-Vyäsa. From the Vedas were born the dharma- çästras. The narratives of the itihäsas and the puräëas also appeared from the Vedas. All these scriptures have been brought forth in the human society for the welfare of the entire human race. The Vedas are the breath of para-brahman, the Supreme Lord. This is substantiated by the scriptural statement, “tasya niùçvasitaà vedäù” (His breath are the Vedas).

According to Çrémad-bhägavata-puräëa, Lord Çré Kåñëa is the complete Brahman. According to the statement mentioned therein “kåñëastu bhagavän svayaà” (Kåñëa is Bhagavän Himself), the Supreme entity Çré Kåñëa appeared in this world and established the methodology of maintaining the standards of dharma. According to the statement, “éçvaräëäà vacaù satyaà tathaiväcaritaà kvacit (S.B.10.33.28)” (the statements of Éçvara, God are true and few act only according to them) all the statements of the puräëas, itihäsas and the dharma-granthas, which are actually forms of instructions of Çré Kåñëa, certainly bring about welfare of the entire human race. Hence ahiàsä, as described in the çästras, is actually the mahä-mantra.

There is only one dharma that exists for everyone to follow at all times and at all places; and that is ahiàsä.

It is written in Yäjïavalkya-småti (1.5.122); ahiàsä satyamasteyaà çaucamindriya-nigrahaù | dänaà damo dayä kñäntiù sarveñäà dharmasädhanam ||

“ahiàsä, truthfulness, non-stealing, purity, control of the senses, charity, self-restraint of one’s antaù-karaëa i.e., restraint of mind, intelligence and sense of doership, merciful nature towards all creatures and forgiveness even towards an offender – these are the common means for practicing dharma for everyone.”

Garuòa-Puräëa (1.96.29) states; ahiàsä satyamasteyaà çaucamindriyasaàyamaù | damaù kñamä’’rjavaà dänaà sarveñäà dharmasädhanam ||

“ahiàsä, truthfulness, non-stealing, purity, control of senses, dama or self-restraint of mind and intelligence, forgiveness, straight-forwardness and charity – these are the means for practicing dharma for everyone.”

In Mahäbhärata 13/anugéta-parva 50.2-3 it is stated; ahiàsä sarvabhütänämetat kåtyatamaà matam | etat padamanudvignaà variñöhaà dharma lakñaëam ||

“It is believed that ahiàsä alone is the highest duty of all living entities. This state (of practicing ahiàsä) is the best of all and does not produce any agitation. It is also the characteristic symptom of dharma.”

Garuòa-Puräëa 1.93.8 states; iñöäcäro damo 'hiàsä dänaà svädhyäyakarma ca | ayaà ca paramo dharmo yadyogenätmadarçanam ||

“A conduct that is respected by society, dama or sensual-restraint, ahiàsä, charity, self-study of the scriptures, performance of prescribed duties and direct perception of ätman (Supreme Lord) through performance of yoga (that restrains the fickleness of the mind) – these comprise of the supreme dharma.”

It is written in Mahäbhärata (13.12.19); ahiàsä satyamakrodha änåçaàsyaà damastathä | ärjavaà caiva räjendra niçcitaà dharma lakñaëam ||

“O king! Ahiàsä, non-anger, tenderness, compassion, restraint of the senses, and straightforwardness are the eternal characteristics of dharma.”

Adhyätma-Puräëa says; vedäbhyäsastapo jïänamindriyäëäà ca saàyamaù | ahiàsä gurusevä ca niùçreyasakaraà param || 5

“Repetitive study of the Vedas, austerity, knowledge, control of the senses, ahiàsä and service to the guru, all these dharma, when following one’s nature, are the means of achieving the supreme goal of life.”

Väyu-Puräëa (15.2-3) says; ahiàsä satyamasteyaà çaucamindriya saàyamaù | dänaà dayä ca kñäntiçca brahmacaryamamänitä || çubhä satyä ca madhurä väk nityaà sat kriyä ratiù | sadäcära niñevitvaà paraloka pradäyakäù ||

“ahiàsä, truthfulness, non-stealing, cleanliness and purity, control of the senses, charity, compassion, patience, brahmacarya, absence of arrogance, auspicious, true and pleasing speech, a constant and spontaneous attachment for benevolent work and addiction to virtuous conduct – all these dharmas are the means by which the other world is obtained.”

Väyu-Puräëa (11.23-24) says: svädhyäyo brahmacaryaà ca dänaà yajanameva ca | akärpaëyamanäyäso dayä’hiàsä kñamädayaù || jitendriyatvaà çaucaà ca mäìgalyaà bhaktiracyute | çaìkare bhäskare devyäà dharme’yaà mänavaù småtaù ||

Self-study of the scriptures, brahmacarya, charity, performance of yajnas, being liberal, not being miserly, not being weary, enthusiasm in dhärmik activities, compassion, ahiàsä, forgiveness, restraint over the senses, purity both internally and externally, being propitious, having devotion towards Lord Acyuta or Çaìkara or Bhäskara (Sun God) or Devi – these have been considered as dharma of a human being.

It is said in Matsya-Puräëa (143.31-32); adrohaçcäpyalobhaçca, damo bhütadayä çamaù | brahmacaryaà tapaù çaucamanukroçaà kñamä dhåtiù | sanätanasya dharmasya mülametadduräsadam ||

“Being devoid of envy, being devoid of greed, control of senses, compassion towards all creatures, mental placidity, brahmacarya, austerity, purity, tenderness, patience and firmness – these are the roots of sanätana-dharma, which are achieved with great difficulty.”

Märkaëòeya-Puräëa (28.31-32) says, sämänyamanya-varëänämäçramäëäïca me çåëu | satyaà çaucamahiàsä ca anasüyä tathä kñamä | änåçaàsyamakärpaëyaà santoñaçcäçrameñu ca || 6

Here, Madälasa, the mother of prince Alarka says, “Hear from me about that dharma that is common for other varëas and äçramas. Truthfulness, purity, ahiàsä, being free from envy, patience, being compassionate, not being miserly and contentment – these are common for all äçramas.”

Devé-Bhägavata (9.11.21-22) says; satyaà dayä tathä dainyaà svadärägamanaà tathä | adroha sarvabhüteñu samatä sarva jantuñu || etat sädhäraëaà dharmam|

“Truthful speech, being merciful, humility, being chaste with respect to one’s wife, non-violence (ahiàsä) towards all living entities, viewing all living creatures with an equal eye – these are dharma that are common for all.”

Devé-Bhägavata (6.12.21-22) says; ahiàsä satyamasteyaà çaucamindriya-nigrahaù | svadharma-pälanaà räjan sarvatértha-phalapradam ||

“ahiàsä, truthfulness, non-stealing, cleanliness, restraint of senses and maintaining one’s own dharma – from all these one gets the same benefit as from visiting all holy places.”

Garuòa-Puräëa (1.205.22) says; ahiàsä satyavädaçca satyaà çaucaà dayä kñamä | varëänäà liìgänäà caiva sämänyaà dharma ucyate ||

“Ahiàsä, truthful speech, truthful conduct, all round purity, being compassionate, patience – these are common dharma for those who belong to any varëa of the society and for those who don any garb.”

Anugéta-Parva (91.33-34) of Mahäbhärata states; eña dharmo mahäyogo dänaà bhütadayä tathä | brahmacaryaà tathä satyamakrodho dhåtiù kñamä | sanätanasya dharmasya mülametat sanätanam ||

“This indeed is dharma. This indeed is the great yoga. Charitable nature, being compassionate towards all living creatures, brahmacarya, truthfulness, non-anger, firmness and patience – these are the eternal roots of the sanätana-dharma.”

Mahäbhärata (13.162.23) says;

ahiàsä satyamakrodho dänametat catuñöayam | ajätaçatro sarvasva dharma eña sanätanaù ||

Here, Bhéñma tells Yudhiñöhira, “O Ajätaçatru (one whose enemy is never born, since he considered no one as his enemy)! Ahiàsä, truthfulness, non-anger, charity – follow these four always. This is the eternal dharma.”

Garuòa-Puräëa (1.229.14) says; karmaëä manasä väcä sarvabhüteñu sarvadä | hiàsä virämako dharmo hyahiàsä paramaà sukham ||

“That dharma which stops one from committing violence towards all living entities, at all times, by thought, word and deed is the dharma of ahiàsä and it gives supreme happiness.”

Mahäbhärata (12.162.21) says; adrohaù sarvabhüteñu karmaëä manasä girä | anugrahaçca dänaà ca satäà dharmaù sanätanaù ||

“Not committing violence against any living entity through thought, word and deed at any time as also being benevolent and charitable – all these acts rooted in ahiàsä comprise the eternal dharma of great persons.”

Padma-Puräëa (5.89.8-10) says; brahmacaryeëa satyena tapasä nitya-vartanaà | dänena niyamaiçcäpi kñamäçaucena vallabha || ahiàsayä ca çaktyä vä’steyenäpi pravartate | etairdaçabhiraìgaiçca dharmamevaà prasüyate | sampürëo jäyate karma aìgairgarbho yathodareù ||

“Just as how the foetus in the womb of a woman is born when its organs have developed completely, similarly, dharma is manifest when these ten organs develop completely – brahmacarya, truthfulness, austerity, performance of daily obligatory duties, charity, following regulative principles, patience , purity, ahiàsä and non-stealing. ”

Padma-Puräëa (2.12.46-48) states; brahmacaryeëa satyena makhapaïcakavartanaiù | dänena niyamaiçcäpi kñamä çaucena vallabha | ahiàsayä suçaktyä ca asteyenäpi vartanaiù | etairdaçabhiraìgaistu dharmameva prapürayet ||

Here, Somaçarmä, the husband of Sumanä, a wise Brähmaëa lady, is being told, “brahmacarya, truthfulness, the five yajïas, charity, following regulative principles, patience, purity, cleanliness, ahiàsä, strength of winning over the senses, non-stealing – these are the ten limbs of dharma and dharma must be completed by these ten limbs.” It means that only by conducting oneself in accordance with these principles is dharma completely performed.

Mahäbhärata 12.109.12 says; ahiàsärthäya bhütänäà dharmapravacanaà kåtam | yaù syädahiàsä sampåktaù sa dharma iti niçcaya ||

“Dharma is expounded for the purpose of teaching ahiàsä so that there is no violence towards all living creatures. Therefore, dharma is that which is blended with ahiàsä. This is how dharma is ascertained by the knowers of dharma.”

Mahäbhärata 8.69.57 says; yaù syädahiàsä saàyuktaù sa dharma iti niçcayaù | ahiàsärthäya bhütänäà dharma-pravacanaà kåtam ||

“It is for sure that whatever is blended with ahiàsä is dharma. Dharma has been taught for teaching ahiàsä to the people.”

The conclusion is that dharma is that conduct which does not have violence in it. The great sages had spoken about the supreme dharma so that there would be no violence committed towards the living creatures, in other words, only for manifesting and spreading ahiàsä.

Ahiàsä alone is the supreme penance. In this connection, Mahäbhärata 12.19.14 says; ahiàsä satyavacanamänåçaàsyaà damo nåëäà | etat tapo vidurdhérä na çarérasya çoñaëam ||

“Not doing hiàsä to any living creature, speaking the truth, giving up cruelty, controlling the mind and the senses and being compassionate towards everyone – wise ones understand these as austerity and not merely wearing down the body.”

Mahäbhärata 12.191.15 states; ahiàsä satyavacanamänåçaàsyaà damo nåëäà | etat tapo vidurdhérä na çarérasya çoñaëam ||

Mahäbhärata 12.19.15 states; ahiàsä satyamakrodhaù sarväçrama-gataà tapaù ||

“Not doing hiàsä to any living creature, speaking the truth and not letting anger arise in the mind – these are the ‘austerities’ that are applicable for all äçramas.”

Padma-Puräëa 3.31.27 states; ahiàsaiva paraà tapaù |

“ahiàsä alone is the supreme penance.”

Näradéya Puräëa 1.44.12 states; paropaghäté hiàsä ca paiçünyamanåtaà tathä | etän saàsevate yastu tapastasya prahéyate ||

“All austerities go waste for a person who injures others or kills others or does back-biting or tells lies.”

It is stated in 13.116.31 of Mahäbhärata; ahiàsasya tapo’kñayyamahiàsro yajate sadä |

“The austerity of one who always practices ahiàsä becomes inexhaustible.”

It is stated in 14.43.21 of Mahäbhärata; hiàsä cädharmalakñaëam

“Violence is the symptom of adharma.”

Näradéya-Puräëa 2.10.9 states; hiàsayä vartamänastha vyartho dharmo bhavediti | kurvannäpi våthä dharmänyo hiàsämanuvartate ||

“All dharma go waste for a person who is situated in violence. Hence, even if such a person performs dharma, it is all useless if he keeps practising violence.”

Näradéya-Puräëa 2.10.9 states; hiàsä saàyutaà dharmamadharmaà ca vidurbudhäù |

“That dharma which is blended with violence has been called by wise ones as adharma only.”

Skanda-Puräëa 1.2.41.20 states; abhakña bhakñaëaà hiàsä mithyä kämasya sevanam | parasvänämupädänaà caturddhä karma käyikam ||

“Eating forbidden food, violence, indulging in sense pleasure beyond limits of propriety, usurping others’ property – these are the four kinds of sinful activities performed by the body.”

It is stated in Mahäbhärata 3.33.33;

“A violent activity in which other living entities are killed is certainly adharma. Ahiàsä alone is the complete form of dharma. Violence produces distress, is not beneficial and is adharma.”

Ahiàsä is established as the supreme dharma.

Mahäbhärata 3.207.74 states; ahiàsä paramo dharmaù |

“Ahiàsä is the supreme dharma.”

Skanda-Puräëa also says;

“ahiàsä is the supreme dharma.”

In Mahäbhärata 13.115.23 states; ahiàsä paramo dharmaù, tathä’hiàsä paraà tapaù | ahiàsä paramaà satyaà, yato dharmaù pravartate ||

“Ahiàsä is the supreme dharma and ahiàsä is the supreme austerity. Ahiàsä alone is the supreme truth since, it is from ahiàsä that dharma originates, in other words, dharma is sustained by ahiàsä.”

It is said in Skanda-puräëa (36.64) ahiàsä paramo dharmaù ahiàsä ca paraà tapaù | ahiàsä paramaà jïänam ahiàsä paramaà phalam ||

“Ahiàsä is the supreme dharma. Ahiàsä is the supreme penance. Ahiàsä is the supreme knowledge and Ahiàsä alone is the supreme attainment for humans.”

Padma-Puräëa Uttara-khaëòa 6.64.63-64 states; 11

ahiàsä paramo dharma iti vedeñu géyate | dayä dänaà dama iti sarvatra hi çrutaà mayä || tasmät sarva prayatnena käryaà vai mahatämapi ||

“In the Vedas it is sung that ahiàsä is the supreme dharma. I have also heard about the greatness of compassion, charity, sense-control, etc. Therefore, by all means one must, with all efforts perform the activity of ahiàsä which is performed by great men.”

Näradéya-Puräëa 2.10.7 states; ahiàsä paramo dharmaù puräëo parikértitaù |

“Ahiàsä has been described as the supreme dharma throughout the Puräëas.”

In Mahäbhärata 8.69.23 it is written; präëinämavadhastäta sarvajyäyän mato mama |

“Not killing living creatures is the highest principle – this is my opinion.”

Padma-Puräëa 1.15.376 states; yathä näga pade’nyäni padäni padagäminäm | sarväëyeväpi dhéyante padajätäni kauïjare || evaà sarvamahiàsäyäà dharmärthamapi dhéyate | amåtaà nityaà vasati yo hiàsä na prapadyate ||

“Just like how the footprints of all creatures that walk on legs get accommodated within the footprint of an elephant, similarly all dharma and material prosperity get accommodated within ahiàsä. One who does not commit any violence against anyone is always situated in immortality and lives free from the cycle of birth and death.”

Padma-Puräëa 3.31.37 states; praviçanti yathä nadyaù samudramåjuvakragäù | sarvadharmä ahiàsäyäà praviçanti tathä dåòham ||

“Just as how all rivers, whether they flow straight or crooked, ultimately enter the sea, similarly, dharma in all forms ultimately enters ahiàsä – this is for sure.”

Mahäbhärata 13.116.28 says; ahiàsä paramo dharmaù, tathä’hiàsä paro damaù | ahiàsä paramaà dänam, ahiàsä paramaà tapaù || 12

“ahiàsä is the supreme dharma. Ahiàsä is the supreme form of self-control. Ahiàsä is the supreme form of charity and ahiàsä is the supreme austerity.”

Mahäbhärata 12.266.6 says; tasmät pramäëataù käryo dharmaù sükñmo vijänatä | ahiàsä sarvabhütebhyo dharmebhyo jyäyasé matä ||

“Therefore, wise persons must determine the subtle nature of dharma from scriptural evidence. Ahiàsä is considered to be the supreme amongst the dharmas prescribed for living creatures.”

Mahäbhärata 13.116.29 says; ahiàsä paramo yajïaù, tathä’hiàsä paraà phalam | ahiàsä paramaà mitram, ahiàsä paramaà sukham ||

“Ahiàsä is the supreme form of yajïa. Ahiàsä is the supreme benefit. Ahiàsä is the supreme friend and ahiàsä is the supreme form of happiness.”

Padma-Puräëa 3.31.27 says; ahiàsä paramo dharmaù, ahiàsaiva paraà tapaù | ahiàsä paramaà dänaà, ityähurmunayaù sadä ||

“Ahiàsä is the supreme dharma. Indeed ahiàsä is the supreme austerity. Ahiàsä is the supreme charity. This is how the munis (great thinkers) have always spoken.”

Mahäbhärata 12.262.30 says; na bhutänämahiàsäyä jyäyän dharmo’sti kaçcana |

“There is no greater dharma than the dharma of ahiàsä that is accomplished by not hurting living creatures.”

Kürma-Puräëa 2.11.15 states; ahiàsäyäù paro dharmo nästyahiàsä paraà sukham |

“There is no dharma greater than ahiàsä; ahiàsä is supreme bliss.”

In Padma-Puräëa 2.69.1, 2 Lord Çiva says; atha dharmaù çivenoktäù çivadharmägamottamäù | hiàsädi doña nirmuktaù kleçäyäsa vivarjitaù | 13

sarvabhüta-hitäù çuddhäù sükñmäyäsa mahat phaläù ||

“Thus has been explained dharma by Lord Çiva in the Çiva-dharmägama (scriptures that describe dharma based on what Lord Çiva says). This dharma is completely devoid of flaws like violence, etc. There is no distress involved in following this dharma. It is beneficial for all living entities. On account of being defectless, it is pure and gives great results even if little efforts are applied to follow it.”

Skanda-Puräëa 1.3.11.69 states;

ärädhyate mahädevaù sarvadä sarvadäyakaù | jévahiàsä na kartavyä viçeñeëa tapasvibhiù ||

“Lord Çiva, the bestower of everything, is worshipped all the time. Violence towards any living entity must specially be shunned by those austere persons who worship on this path.”

It is said in Padma-Puräëa 2.6.9.65- jïäna dhyäna supuñpäòhyäù çivadharmäù sanätanäù | tathä’hiàsä kñamä satyaà hréù çraddhendriya saàyamaù | dänamijyä tapo jïänaà daçakaà dharma lakñaëam ||

Çiva-dharma (principles of dharma as taught by Lord Çiva) is eternal. It is completely decorated with the beautiful flowers of jïäna and dhyäna. The ten characteristics of this dharma are: 1) ahiàsä, 2) kñamä (forgiveness), 3) satya (truth), 4) hré (modesty), 5) çraddhä (conviction), 6) indriya-çaàyama (control of senses), 7) däna (charity), 8) yajïa (worship), 9) tapa (austerity), 10) jïäna (knowledge of the Self).

One must only live in a country that is fully endowed with ahiàsä.

Mahäbhärata 12.340.87-89 states; eka päda sthite dharmaà yatra kvacana samiti | kathaà kartavyamasmäbhirbhagavaàstad vadasva naù || yatra vedäçca yajïäçca tapaù satyaà damastathä | ahiàsä dharma saàyuktäù pracareyuù surottamäù | sa vo deçaù sevitavyo mä vo’dharmaù padä spåçet |

The devatäs and the great sages asked this question to Bhagavän – “Please tell us what we should do in kali-yuga when only one leg of dharma will be present everywhere.” The Lord answered, “O best of the devas! You should only reside in those places where, along with ahiàsä-dharma, the study of the Vedas, performance of yajïas, austerity, truthfulness and sense-control are prevalent. By doing so, adharma will not be able to touch you even with a single foot!”

This means that in kali-yuga only that place or region or country is worth residing where the practice of ahiàsä is perceivable. By living in such a place, one can be safe from the evil influence of kali-yuga.

Ahiàsä alone is the essence of sättvik quality. It is stated in Mahäbhärata 12.301.14, 20 – akärpaëyamasaàrambhaù kñamä dhåtirahiàsatä | samatä satyamänåëyamärdavaà hréracäpalam || sarvabhüta dayä caiva satva sthaite guëäù småtäù ||

“The absence of miserliness or akärpaëyam, the absence of anger or asaàrambhaù, tolerance, steadfastness, ahiàsä, equanimity, truthfulness, being free from debts, tenderness of heart, modesty, non-fickleness, nature of serving others, compassion towards all living entities – these are understood as the principal qualities of the mode of goodness (sattva).”

Mahäbhärata 5.245.20 states; ahiàsakaù samaù satyo dhåtimän niyatendriyaù | çaraëyaù sarvabhütänäà gatimäpnotyanuttamäm ||

“One who practices ahiàsä, sees everyone in the same manner as he sees himself, is truthful in speech, is steadfast, has his senses controlled and gives shelter to all living entities, achieves the supreme goal of life.”

It is stated in Mahäbhärata 12.277.27-28; yo na hiàsati satväni mano väkkarmahetubhiù | jévitärthäpanayanaiù päëibhirna sa baddhyate ||

“One who does not commit violence by usurping the sustenance of any living entity by his thought, word or deed or through any other causes is not put into the troubles of death or damage by any living creature.”

Näradéya-Puräëa 1.15.136 says; anasüyä hyahiàsä ca sarvepyete hi päpahä |

“The absence of the tendency of seeing faults in others and ahiàsä – only these remove all sins.”

Mahäbhärata 3.207.7-8 states; nyäyopetä guëopetäù sarvaloka-hitaiñiëaù | santaù sarga-jitaù çukläù sanniviñöäçca satpathe || sarvabhüta dayävantaste çiñöäù çiñöasammatäù ||

“One who is committed to propreity, who is endowed with auspicious qualities, who desires the well-being of everyone, is devoid of hiàsä and treads the path of righteousness gains victory over heaven. He moves on the right path. Only those who practice compassion towards all living entities are considered to be cultured persons.”

Mahäbhärata 3.207.91-93 states; ahiàsä satyavacanamänåçaàsyamathärjavam | adrohé näbhimänaçca hréstitikñä damaù çamaù || dhémanto dhåtimantaçca bhütänämanukampakäù | akämadveña saàyuktäste santo lokasäkñiëaù ||

“Ahiàsä, truthful speech, tenderness, straight-forwardness, compassion, absence of malice, modesty, tolerance, sense-control, peacefulness, steadfastness – only those who hold to these and are compassionate towards all creatures and are free from lust and hatred, being wise and saintly are the authorities for all the people of this world; in other words, they are the ideals for them to follow.”

It is also stated in Yoga-darçana 2.35; ahiàsä-pratiñöäyäà tat-sannidhau vaira-tyägaù |

“When ahiàsä is firmly established (in a yogé), on coming close to him all living entities give up their innate tendencies of mutual hostility.”

This means that for a yogi who practices ahiàsä rising above the limitations of race, place and time and race, when the conception of ahiàsä gets firmly situated in his heart, then, even wild animals that have natural hostility against each other, like snake & mongoose, or lion & elephant forget their natural hostility and hatred on going close to such a yogi, and move around with each other like friends.

It is written in Viñëu-dharma-Puräëa 3.268.3-5; däkñiëyaà rüpa lävaëyaà saubhägyamaëi cottamam | dhanaà dhänyamathärogyaà dharmaà vidyäà tathä striyaù || räjyaà bhogäàçca vipulät brähmaëyamapi cepsitam | añöau caiva guëän väpi dérghaà jévita me vaca | ahiàsakäù prapadyante yadanyadapi durlabham ||

“Those who follow ahiàsä achieve the following eight qualities namely, 1) skillfulness in action 2) overall beauty in appearance, 3) supreme fortune, 4) wealth, abundance of grains, health, and dharma, 5) learning & women, 6) kingdom, 7) extensive sense-pleasure, 8) the desired qualities of a Brähmaëa, as well as long life and other rare achievements.”

It is written in Viñëudharmottara-Puräëa 2.122.16;

yeñäà na kaçcit trasanti, trasyanti na ca kasyacit | yeñämätmasamo loko durgäëyatitaranti te ||

“Those who do not give distress to others and are not distressed by others and view everyone in this world as they view their own selves cross over great difficulties in life.”

It is stated in Viñëu-dharma-Puräëa 3.268.1; ahiàsä sarvadharmäëäà dharmaù para ihocyate | ahiàsayä tadäpnoti yat kiïcinmanasopsitam ||

“Amongst all dharmas, ahiàsä is said to be the supreme. Whatever that one desires in the mind can be attained through ahiàsä.”

Mahäbhärata 13.116.31-32 says; ahiàsraù sarvabhütänäà yathä mätä yathä pita | etat phalamahiàsäyä bhüyaçca kurupuìgava | na hi çakyä guëä vaktumapi varñaçatairapi ||

“One who practices ahiàsä is like a mother and father to all living creatures. Such is the result of practicing ahiàsä. In fact the fruits of ahiàsä are even greater than this. The glories of ahiàsä cannot be described even in a hundred years.”

Mahäbhärata 2.109.31 states; dharme ratäù satpuruñaiù sametäù tejasvino dänaguëa-pradhänäù | ahiàsakä vétamaläçca loke bhavanti puëyä munayaù pradhänäù ||

“Only such best of sages become worthy of worhip in this world who keep company with those effulgent, great pious men who are totally intent on dharma, never performing hiàsä to any living creature and are devoid of contact with impurities such as hiàsä.”

Brahma-Puräëa 15.75 says; ahiàsakastataù samyak dhåtimän niyatendriyaù | çaraëya sarvabhütänäà gatimäpnotyanuttamäm ||

“One who is a conqueror of senses, is full of resolve, follows ahiàsä in its complete form and is like a shelter to all living beings achieves the supreme goal of life.”

Brahma-Puräëa 116.7-9 states; karmaëä manasä väcä ye na hiàsanti kiïcana | 17

ye na majjanti kasmiàçcitte na badhnanti karmabhiù || präëätipätädviratä çélavanto dayänvitäù | tulya dveñöä priyä däntä mucyante karma bandhanaiù || sarvabhütadayävanto viçvasyäù sarvajantuñu | tyakta-hiàsra samäcäräste naräù svargagämayaù ||

“Those who do not commit hiàsä towards anyone in thought, word or deed, those who do not become passionate and get immersed in worldly pleasures of any form are not entangled by karma. Those who desist from killing, have a good conduct, are full of mercy and are equally disposed towards friends and foes are released from the entanglement of karma. Those persons who have compassion towards all living creatures of the world, are trusted by all living creatures, have given up hiàsä and are equally disposed towards everyone, proceed to heaven.”

Mahäbhärata 12.215.6, 7 states; ahiàsä satya-vacanaà sarvabhüteñu cärjavam | kñamä caiväpramädaçca yasyaite sa sukhé bhavet || yaçcainaà paramaà dharmaà sarvabhütasukhävaham | duùkhägniù maraëaà veda sarvajïaù sa sukhé bhavet ||

“Ahiàsä, truthful speech, simplicity in behavior towards all living entities, forgiveness, not being inattentive – one who has these qualities remains happy. He alone is all-knowing and happy who understands that this supreme dharma in the form of ahiàsä, gives happiness to all living entities and is the killer of the fire of distress.”

It is stated in Mahäbhärata 3.314.8; ahiàsä samatä çäntiränåçaàsyamamatsaraù | dväräëyetäni me viddhi ||

The Lord of dharma, in the form of a Yakña, had told Yudhiñöhira, “ahiàsä, equanimity, peacefulness, compassion and non-enviousness – know that these are the entrances to my abode.”

Viñëu-Puräëa 3.8.15 says; na täòayati no hanti präëino’nyäàçca dehinaù | yo manuñyo manuñyendra toñyate tena keçavaù ||

“O King! The Supreme Lord Keçava is pleased with that person who does not hurt or kill any living creature or other embodied beings such as trees, etc.”

Mahäbhärata 5.69.18 states; apramädo’vihiàsä ca jïänayonirasaàçayam || 18

“Not being inattentive and not committing hiàsä towards any living entity – these certainly bring forth tattva-jïäna (factual knowledge).”

Mahäbhärata 12.296.35-36 states; käni karmäëi dharmäëi loke’smin dvijasattama | na hiàsantéha bhütäni kriyamäëäni sarvadä || çåëu me’tra mahäräja yanmäà tvaà paripåcchasi | yäni karmäëyahiàsräëi naraà träyanti sarvadä ||

King Janaka told Paräçara Muni, “O best amongst the dvijas! Which activities of dharma in this world are such that no living creatures are harmed but rather are protected during the performance of those activities?” Paräçara Muni replied, “O Great king! Listen to me for the answer to the question that you have asked me! Only those activities that are devoid of violence protect humans at all times.”

In other words, only ahiàsä is the protector of everyone.

It is stated in 2.117.18 of Viñëudharma-Puräëa that;

ärta-präëapradä ye ca ye ca hiàsä vivarjakäù | apéòakäçca bhütänäà te naräù svarga-gäminaù ||

“Those who instill fresh life in those who are afflicted by distress, those who shun violence and those who never causes distress to any living entity proceed to heaven.”

In Mahäbhärata 13.7.15 it is stated; rüpamaiçvaryamärogyamahiàsäphalamaçnute ||

“By following the dharma of ahiàsä one achieves the fruits in the form of beautiful appearance, opulence and sound health.”

Mahäbhärata 13.115.6 states; rüpamavyaìgatämäyubuddhià sattvaà balaà småtim | präptu-kämairnarairhiàsä-varjitä vai mahätmabhiù ||

“Those great souls who were desirous of achieving beautiful appearance, well-formed organs of the body, longevity, refined intelligence, strength of character, physical strength and good memory shunned violence completely.”

This means that by shunning violence, i.e. by practice of ahiàsä one’s desired results can be achieved. 19

Vidura-néti 1.52 states;

ähiàsakä sukhävahä

“The performance of the dharma of ahiàsä alone can give happiness.”

Viñëu-dharma-Puräëa 2.122.13 states; ye vä päpaà na kurvanti karmaëä manasä girä | nikñipta räja bhüteñu durgäëyatitaranti te ||

“One who does not perform any sin in thought, word or deed, and does not give distress to any living creature through physical violence in any way crosses over all obstacles in this world.”

Padma-Puräëa 3.30.25 states; karmaëä manasä väcä sarvävasthäsu sarvadä | parapéòäà na kurvanti na te yänti yamälayam ||

“Those who do not harm others in thought, word or deed, under all circumstances and at all times, never go to the abode of Yama (the god of death).”

Manu-småti 5.16 states; yo bandhana badha kleçän präëinäà na cikérñati | sa sarvasya hitaprepsu sukhamatyantamaçnute ||

“Those who do not wish to kill or deprive other creatures of their freedom by fettering them, are well-wishers of everyone and achieve unlimited happiness.”

Manu-småti also states; yad dhyäyati yat kurute dhåti badhnäti yatra ca | tadaväpnotyayatnena yo hinasti na kiïcana ||

“One who does not commit violence against anyone becomes able to achieve whatever he contemplates on, whatever he does and whatever he meditates on without any special efforts.”

Mahäbhärata 12.175.26 states; na hiàsayati yo jantün manoväkkäya-hetubhiù | jévitärthäpanayanaiù präëibhir na sa hiàsyate ||

“That person who does not commit violence against any living creature by means of thought, word or deed, is also not disturbed by living creatures that destroy life and assets.”

Mahäbhärata 12.10.19 states; ahiàsä satyamakrodhaù tapo dänaà dayomatiù | anasüyä’pyamätsaryyamanérñyäà çélameva ca || eña dharma kuruçreñöha kathitaù parameñöhinä | brahmaëä devadevena ayaà caiva sanätanaù | asmin dharme sthito räjan naro bhadräëi paçyati ||

“ahiàsä, truthfulness, non-anger, austerity, charity, control of mind and senses, purity of intellect, not seeing faults in anyone, non-enviousness, freedom from spite, being virtuous – get acquainted to all these. These are dharma. Instructions on these have been given by the creator, Brahma and these alone are sanätana (eternal) dharma. One who is established in this dharma sees all auspiciousness.”

Ågveda 8.93.15 says; ajätaçatruraståtaù

“One who is ajätaçatru (lit. “one whose enemy is unborn”) i.e., who doesn’t see anyone as his enemy and does not harm anyone, never gets vanquished.”

Padma-Puräëa 3.31.36 states; lokadvaye na vindanti sukhäni prema hiàsakäù | ye na hinsanti bhütäni na te vibhyati kutracit ||

“Those who commit hiàsä against living entities do not get happiness or love in both worlds viz., this world or the next. Those who do not commit hiàsä against any living beings does not get scared of anyone anywhere.”

Padma-Puräëa 2.96.25 states; sarva-hiàsä nivåttäçca sädhusaìgäçraye naräù | sarvasväpi hite yuktäste naräù svarga-gäminaù ||

“Those men who desist from all forms of hiàsä, take shelter of the company of saintly people and remain fully engaged in the welfare of everyone, go to heaven.”

Mahäbhärata 13.144.56-59 states; yastu çukläbhirjätéyaù präëighäta-vivarjitaù | nikñipta-çastro nirdaëòo na hiàsati kadäcana | 21

na ghätayati no hanti ghnantaà naivänumodate || sarvabhüteñu sasnehaù yathä’’tmani tathäpare | édåçaù puruñotkarño devi devatvamucyate || upapannän sukhän bhogän sadäçnäti mudänvitaù | atha cenmänuñe loke kadäcidupapadyate | tatra dérghäyurutpannaù sa naraù sukhamedhate ||

“That person who is born of a pure lineage, who keeps away from committing harm to any creature, who has given up weapons and cudgels and through whom no one anywhere is subjected to hiàsä, who does not hurt or kill, does not order to hurt or kill, does not even accede to such activities, in whose heart there is always love towards all creatures, has the same attitude towards others as towards himself while being compassionate – O goddess! Such best of men is said to have attained the nature of devas by virtue of their divine qualities. He happily enjoys all pleasures in the abode of the devas, because of it being self-accomplished. Even if he ever takes birth in this world, he enjoys a long and happy life.”

Mahäbhärata 13.115.69 states; tadetaduttamaà dharmamahiàsä dharma-lakñaëam | ye caranti mahätmäno näka-påñöhe vasanti te ||

“This dharma of ahiàsä is the supreme of all dharmas. Those great souls who conduct themselves according to it live in heaven.”

Mahäbhärata 5.38.38 states; dhåtiù çamo damaù çaucaà käruëyaà väganiñöhurä | miträëäïcänabhidrohaù saptaitäù samidha-çriyaù ||

“Steadfastness, control of mind, control of the senses, purity, compassion, soft speech and not being treachearous towards a friend – these seven qualities enhance prosperity.”

Brahma-Puräëa 116.54.57 states;

çubhena karmaëä devi präëighäta vivarjitaù | nikñipta-çastro nirdaëòo na hiàsati kadäcana || na ghätayati no hanti ghnantaà naivänumodate | sarva-bhüteñu sasnehé yathätmani tathä’pare || édåçaù puruño nityaà devi devatvamaçnute | upapannän sukhän bhogän sadä’çnäti yadä’cyutaù || atha cenmänuñe loke kadäcidupapadyate | eña dérghäyuñäà märgaù sa våttänäm sukarmaëäà | präëi-hiàsä vimokñeëa brahmaëä samudéritaù ||

Lord Çiva told Pärvaté, “O goddess! One who performs auspicious activities, who stays afar from the sin of killing living creatures and having discarded the employment of weapons and cudgels does not commit hiàsä against anyone, does not kill or hurt, does not inspire anyone to perform killing, does not approve of such killing, is affectionate towards all living entities, treats others the way he treats himself, such a person becomes a devata on dying and remains so for ever. Even if he takes birth in this world of humans, he has an enjoyable and noble life. Being intent on virtuous conduct, he attains a long life. This is the path that has been set forth by the creator for those who have given up hiàsä towards living creatures.”

Padma-Puräëa Uttara-Khaëòa, 6.32.65 states; ahiàsako yäti vairägyaà näkapåñöhamanäçakam ||

“One who has given up violence and practices ahiàsä attains lordship over the indestructible heavenly kingdom.”

While condemning violence, Viñëudharma-Puräëa 3.252.1 says : sarveñämevapäpänäà hiàsäparamiho ca te | hiàsä balamäsädhünäà hiàsä lokadvayäpahä ||

“Amongst all forms of sin, hiàsä against living creatures is the greatest. Hiàsä is the strength only for the wicked and it destroys both their worlds.”

Padma-Puräëa 2.67.60, 61 states; vane niraparädhänäà präëinäà ca märaëam | gaväà goñöhe vane cägneù pure gräme ca dépanam || iti papain dhéräëi suräpäna samäni ca ||

“Killing of offenseless creatures in the forests, setting fire to go-çälas, forests, towns and villages are sins that are as grave as drinking alcohol.” tyakta svadharmäcaraëä nirghåëäù parapéòakäù | caàòäçca hiàsakä nirayaà çlecchästarhyavivekinaù ||

“Those who have given up their prescribed duties, are devoid of compassion, give distress to others, are short-tempered and commit hiàsä against living creatures are mlecchas (barbarians). They do not have even the slightest sense of discrimination between right and wrong.”

In Bhoja-våtti to Yoga-Sütra 2.30, it is stated; präëaviyoga prayojana vyäpäro hiàsä, sä ca sarvänartha hetuù ||

“The act or the endeavor performed with the intention of removing the life-force (präëa) from the body is called hiàsä (violence). This hiàsä is the fundamental cause behind all forms of evil.”

Viñëu-Puräëa 3.8.10 states; nighnännänyänhi na styenaà sarvabhüto yato hariù ||

“One who commits hiàsä against others commits hiàsä against Lord Hari Who is situated in the heart of that very entity since Lord Hari is sarvabhüta-maya i.e, is situated in every living entity.” hiàsä garéyasé sarvapäpebhyo’nåtabhäñaëam ||

“Violence and telling lies are greater that all sins.”

Manu-småti 4.170 states; hiàsä rataçca yonityaà nehäsau sukhamedhate |

“One who is always intent on hiàsä is immersed in causing distress to others. That person does not experience happiness and prosperity in the world.”

Hiàsä is a tendency in tamo-guëa (mode of ignorance).

Brahma-vaivarta-Puräëa 4.24.61-63 states; sattvodayäïca muktécchä karmechhä ca rajoguëät | tamoguëäjjéva hiàsä kopo’haìkära eva ca ||

“When the mode of goodness (sattva) becomes dominant in a person, he desires spiritual liberation. When the mode of passion (rajas) becomes dominant, he desires to perform various kinds of mundane actions. When the mode of darkness (tamas) becomes dominant, a tendency to commit hiàsä towards living creatures, anger and arrogance appear.”

Hiàsä against living creatures yields evil results in this world and the next.

Mahäbhärata 13.115.32 states; trätäraà nädhigacchantiraudräù präëivihiàsakäù | udvejanéyä bhütänäà yathä bälamågästathä ||

“Just as how people hunt beasts of prey and those animals do not find any shelter anywhere, similarly, cruel persons who commit violence against living creatures are made to undergo agony

in their future lives by all the other creatures and they do not find any refuge or protection anywhere.”

In Mahäbhärata 13.145 Lord Çiva tells Pärvaté; ye purä manujä devé sarvapräëiñu nirdayäù | ghnanti bäläà sa yuïjante mågäëäà pakñiëämapi || evaà yukta samä vatsaù punarjanmani çocate | mänuñyaà sucirät präpya nirapatyä bhavanti te || putraçoka yutaçcäpi nästi tatra vicäraëam ||

“O Goddess! Those men who are merciless towards towards all living creatures and kill and eat even the young ones of animals and birds, when taking birth again, attain a human birth again only after a very very long time and even when they get a chance to be born as human beings again, they remain issueless. Or else they are made to undergo the distress of seeing their own children dying. There is no scope for doubts in this.”

The author of Manu-småti states in 5.45; yo’hiàsakäni bhütäni hinastyätmasukhecchayä | sa jévaàçca måtaçcaiva na kvacit sukhamedhate ||

“Those who kill gentle animals for their own pleasure (out of desire to please their tongue, for nourishment of their body and so on), never attain happiness or welfare either while living or after dying.”

It is stated in Viñëu-Puräëa 3.7.24; harati paradhanaà hiàsanti jantün vadanti tathä’nåta niñöhuräëi yaçca | açubhajanitadurmadasya puàsaù kaluñamater hådi tasya nästyanantaù ||

“The Supreme Lord Çré Ananta (Who has infinite auspicious and pleasing qualities) can never reside in the hearts of malignant people who usurp other’s wealth, commit hiàsä towards other living beings, have a deceitful or harsh speech and whose minds have been maddened as a result of such inauspicious activities as above.”

It is written in Païca-tantra; hiàsakänyapi bhütäni yo hinasti sa nirghåëaù | sa yäti narakaà ghoraà kià punar yaù çubhäni ca ?

“Even those persons who kill beastly animals are called cruel and they go to grave hell. What to talk of those, who kill innocent, gentle animals? (They go to even worse hells).”

Çrémad-Bhägavata-Puräëa 3.29.30 states; 25

bhüteñu baddha vairasya na manaù çäntimåcchati |

“One who has inimical attitude towards other living entities never attains peace in his mind.”

Mahäbhärata 10.6.20, 21 states;

çästra dåñöänavidvän yaù samatétya jighäàsitä | sa pathaù pracyuto dharmän kupathe pratihanyate ||

“One who desires to commit hiàsä towards others disregarding the instructions and orders of wise men who have realised the knowledge of the scriptures, falls down from the path of dharma, gets on to a bad path and destroys himself.”

Padma-Puräëa 3.31.30 states; bhütäni yo’tra hiàsanti jala sthala caräëi ca | jévanärthaà ca te yänti kälasütraà ca durgatim ||

“Those who kill the creatures that live either on land or in water to maintain their own livelihood, attain awful conditions in the hell called Kälasütra.”

It is said in Yäjïavalkya-småti 3.4.136 ; adattädäna niratäù paradäropasevakaù | hiàsakaçcävidhänena sthävareñvabhijäyate ||

“Those who are engaged in stealing, have illicit relations with others’ wives and perform hiàsä contravening scriptural regulations take birth in low forms of lives that are immovable such as trees and creepers.”

Manu-småti 12.59 states; hiàsä bhavanti kravyadäù |

“Those who always engaged in performing hiàsä (like fowler, hunters, etc.) are born as animals that eat raw meat such as cats.”

There are three kinds of states that a soul attains in its next birth based on its conduct and dealings in this birth. Those persons whose dealings are in the mode of goodness (sattva) achieve the state of the devatas. Those whose dealings are in the mode of passion (rajas) achieve the state of being human beings. Those whose dealings are in the mode of darkness (tamas), i.e. those who are cruel and violent, achieve the state of animals, birds, reptiles, plants, trees, bushes, etc. These are three kinds of states that people achieve.

It is mentioned in Manu-småti 12.42-44; sthävaräù kåmikéöäçca matsyäù sarpäù sakacchapäù | paçavaçca mågäçcaiva jaghanyä tämasé gatiù || hastinaçca turaàgäçca çüdrä mlecchäçca garhitäù | siàhä vyäghrä varähäçca madhyamä tämasé gatiù || cäraëäçca suparëäçca puruñäçcaiva dämbikäù | rakñäàsi ca piçäcäçca tämaséñüttamä gatiù ||

“Immovable life forms (trees, creepers, plants, bushes, hills, etc.), worms, insects, fishes, snakes, tortoises and animals – these are the life forms attained by those who are in the lowest grade of tamas. Elephants, horses, degraded kinds of çüdras, degraded kinds of mlecchas, lions, tigers and pigs – these are the life forms attained by those who are in the middle grades of tamas. Wanderers such as thieves, gypsies, bards etc, suparëas (particular variety of bird), hypocritical persons, räkñasas and piçäcas – these are the life forms attained by those who are in the highest grade of tamas.”

It is written in Viñëu-dharma-Puräëa 3.52.13 states; ato vai naiva kartavyä präëi hiàsä bhayävahä | viyojya präëinaà präëaistathaikamapi niñöhuräù ||

“One who removes the life of even one living creature is designated as ‘merciless’. Therefore, one must certainly not commit the terrible act of hiàsä against living entities.”

In Çrémad-bhägavatam 11.11.29-32, Çré Kåñëa tells Uddhava; kåpälur akåta-drohas titikñuù sarva-dehinäm | satya-säro’navadyätmä samaù sarvopakärakaù || kämair ahata-dhér dänto måduù çucir akiïcanaù | aného mita-bhuk çäntaù sthiro mac-charaëo muniù || apramatto gabhérätmä dhåti-mäïjita-ñaò-guëaù | amäné mänadaù kalpo maitraù käruëikaù kaviù || äjïäyaivaà guëän doñän mayä’’diñöän api svakän | dharmän santyajya yaù sarvän mäà bhajet sa sattamaù ||

“That person who is compassionate to all living beings, harms none, is forebearing in all circumstances, has unshakeable truthfulness, is free of faults such as envy, equipoised, beneficent to all, whose mind is free from perturbation due to lust, has all external senses under control, is tender-hearted, of pure conduct, is free from the ego of possession, is free from desires apart from serving Me, is satisfied with whatever food he receives, has a peaceful mind, is firm in following his dharma, have taken complete shelter of Me, is always given to contemplation, is vigilant in action, remains unexcited and is free from weakness of heart, has conquered the six waves namely hunger, thirst, lamentation, delusion, old age and death i.e., is not bothered about them, does not seek honour and recognition though bestows them upon others, is capable of 27

making others understand when imparting knowledge, is not deceitful, is full of compassion, is of truthful speech and knows the merits of following the various dharma indicated through My desires that are in the form of Vedas and also knows the faults in not following them and yet, abandoning all those dharmas, performs bhakti to Me is the most excellent of the saintly men.”

In Bhagavad-gétä 12.15 it is stated; yasmännodvijate loko lokän noddvijate ca yaù | harñämarña bhayodvegairmukto yaù sa ca me priyaù ||

“That person because of whom others don’t get agitated, and who does not get agitated by others, who is free from material emotions such as joy, intolerance, fear and anxiety, is dear to me.”

Mahäbhärata 6.36.13-14 and Bhagavad-gétä 12.13-14 states; adveñöä sarva-bhütänäà maitraù karuëa eva ca | nirmamo nirahaàkäraù sama-duùkha-sukhaù kñamé || saàtuñöaù satataà yogé yatätmä dåòha-niçcayaù | mayy arpita-mano-buddhir yo mad-bhaktaù sa me priyaù |

“That devotee who is without the feeling of hatred towards all living beings, who is free from selfishness, loves all living entities, who is causelessly merciful, free of possessiveness, without false identification with his body, who is equal when attaining happiness and distress, is forgiving, in other words bestows fearlessness even to one who is offensive, who is constantly engaged in bhakti, is satisfied with what comes of its own accord, restrained in mind and senses, fixed in determination, and with mind and intellect completely offered to Me, is dear to Me.”

Çrémad-Bhägavatam 11.3.22-25 states; tatra bhägavatän dharmän çikñed gurv-ätma-daivataù | amäyayänuvåttyä yais tuñyedätmätma-do hariù || sarvato manaso’saìgamädau saìgaà ca sädhuñu | dayäà maitréà praçrayaà ca bhüteñv addhä yathocitam || çaucaà tapas titikñäà ca maunaà svädhyäyamärjavam | brahmacaryamahiàsäà ca samatvaà dvandva-saàjïayoù || sarvaträtmeçvaränvékñäà kaivalyam aniketatäm | vivikta-céra-vasanaà santoñaà yena kenacit ||

Prabuddha Muni told King Nimi – “One should learn the Bhägavata-dharma from the Guru, while considering only him to be his dearest and his worshippable deity with a conduct that is free from deceit and completely following His instructions, through which Lord Çré Hari, Who gives Himself away to His devotee gets pleased.” This Bhägavata-dharma is of this nature: “Firstly, the mind is detached from everything worldly and has association with saintly men. One is compassionate, friendly and humble towards all living creatures, as appropriate. One has purity, is austere, has endurance (in other words, tolerates duality of happiness and distress), is 28

silent (in other words, is devoid of useless speech), always being contemplative, performs self- study of scriptures, has simplicity in dealings, brahmacarya, ahiàsä, equanimity in the face of dualities such as happiness and misery, seeing Lord Çré Hari, the dear self, everywhere, living in solitude, with absence of any sense of ownership of one’s dwelling, wearing pure, clean clothes, and being satisfied with whatever little one obtains.”

The Vedas are the most ancient of the holy books of the Land of Bhärat. There are several statements in the Vedas that inspire one to conduct oneself in accordance with ahiàsä.

Yajur-veda 12.32 states; mä hiàséstanvä prajäh |

“Do not give distress to anybody with your body”

Yajur-veda 16.3 says; mä hiàsé puruñaà jagat |

“Do not commit violence against any human being or any moving creatures (such as cows and buffaloes and so on).”

Atharva-Veda 4.1.7 states; kavirdevo na dabhäyat svadhävän |

“An eminently knowledgeable and distinguished individual does not harm anyone even when endowed with opulence, but is compassionate towards all.”

Çatapatha-Brähmaëa 3.4.1.24 says; nänyo’nyaà hiàsyätäm |

“We must not harm each other.”

Çatapatha-Brähmaëa 1.1.4.5 states; nedamanyo’nyaà hiàsät |

Humans must not kill each other.

Çatapatha-Brähmaëa 3.6.4.13 states; imäàllokän çänto na hinasti |

“Those who are peace-loving do not commit acts of violence (against any living creature).”

Padma-Puräëa 5.10.56 states; präëi-hiàsä na kurvéta ||

“Hiàsä (violence) should not be done against living creatures.”

Mahäbhärata 13.116.12 states; ahiàsä lakñaëo dharma iti dharma-vido viduù | yadahiàsätmakaà karma tat-kuryädätmakaà naraù ||

“Those who know dharma know that the characteristic symptom of dharma is ahiàsä. Let the wise ones perform only those activities which pertain to ahiàsä.”

Chändogya-Upaniñad 3.17.4 states; yat tapo dänamärjavamahiàsä satyavacanamiti asya dakñiëä |

“The life of one who spends his life practicing austerities, charity, simplicity, ahiàsä and truthful speech is a life of sacrifice that is complete with dakñiëä (donations given during sacrifice).”

Çvetäçvatara-Upaniñad 3.6 states; mä hiàñé puruñaà jagat |

“Do not perform hiàsä against any living creature in this world.”

Näradéya-Puräëa 1.43.75 states; ahiàsraù sarva-bhutänäà maiträyaëa gataçcaret |

“Do not perform hiàsä against any living entity. Be friendly towards all.”

Mahäbhärata 12.278.5 states: na hiàsyät sarva-bhütäni maiträyaëagataçcaret | nedaà jévitamäsädya vairaà kurvéta kenacid ||

“(A person aspiring spiritual emancipation) should abstain from peforming hiàsä towards or injuring any creature. He should conduct himself by being friendly towards all. Having attained this worldly existence that is liable to destruction, one should not behave with unfriendliness towards any creature.” 30

In Çrémad-bhägavatam (6.18.47), Mahaåñi Kaçyapa has said, na hiàsyäd bhüta jätäni na çapennäëåtaà vadet ||

“While observing the vow, the practitioner must not at any time commit hiàsä towards any living creature, nor curse anyone nor tell lies.”

In Mahabhärata 12.124.66, it is stated, adrohaù sarvabhüteñu karmaëä manasä girä | anugrahaïca dänaïca çélametat praçasyate ||

“Abstention from causing injury, by act, thought, and word in respect of all creatures, compassion towards all creatures, and charity according to one’s ability, constitute virtuous behaviour that is praised by everyone.”

It is stated in Devé-Bhägavata 5.15.15; paropatäpanaà käryyaà varjjanéyaà sadä budhaù |

“The wise should never perform activities that give distress to others.”

In Manu-småti 4.54 it is stated; na präëabädhamäcaret ||

“A householder must never perform such acts that cause extreme peril / injury to others.”

It is stated in Viñëudharma-Puräëa 3.268.11; präëäyathä’tmano’bhéñöäù bhütänämapi te tatha | ätmaupamyena gantavyamätmavidbhirmahätmabhiù ||

“Just as how one’s life is extremely dear to one’s own self, other living creatures’ lives are dear to them as well. The great souls who have realised the nature of the self must conduct themselves while considering other creatures to be like themselves.”

In Kürma-Puräëa, 21.16.36 it is stated;

ätmanaù pratiküläni pareñäà na samäcaret ||

“One must not mete out to others that behaviour which he recognises as unfavourable to himself.”

Païcatantra 3.103 states; saàkñepät kathyate dharmo janäù kià vistareëa vaù | paropakära puëyäya päpäya parapéòanam || çrüyatäà dharma sarvasvaà çrutvä caivävadhäryatäm | ätmanaù pratiküläni pareñäà na samäcaret ||

“O People! I am telling you about the nature of dharma concisely, for, what is the use of describing at length? Virtue (puëya) means being helpful to others. Causing distress to others is called sin (päpa). Therefore, one should always be committed to helping others without causing difficulty to anyone. Listen to the essence of dharma and having heard it, hold the understanding firmly in your heart. One must not mete out to others that behaviour which he recognises as unfavourable to himself.”

It is written in Viñëu-Puräëa 3.8.17; yathä’’tmani ca putre ca sarvabhüteñu yastathä | hitakämo haristena sarvadä toñyate sukham ||

“By him is Lord Çré Hari always pleased very easily who desires welfare of all living creatures just as he always desires the welfare of himself or his son.”

It is stated in Mahäbhärata 3.207.45; na päpe pratipäpaù syät sädhureva sadä bhavet | ätmanaiva hataù päpo yaù päpaà kartumicchati |

“Even if another person has acted viciously towards oneself, one must not reciprocate viciously. One must always maintain the behavior of a gentleman towards everyone (in other words, always observe virtuous conduct). That evil doer who desires to perform malevolent acts to others indeed destroys himself.”

In Näradéya-Puräëa 1.5.57 it is written;

ätmavat sarvabhutäni ye paçyanti narottamäù | tulyäçatruñu mitreñu te vai bhägavatottamäù ||

“That best of the human beings who sees all living creatures like his own self and who deals with enemies and friends equally is the most excellent of the bhägavatas or devotees of the Lord who are adherents to the principles enunciated by Bhagavän Himself.”

It is stated in 2.90.77 of Viñëudharma-Puräëa, paradrohaà tathä hiàsä prayatnena vivarjayet ||

“Every human being must, with conscious efforts, give up acting treacherously towards others and give up committing hiàsä towards others.”

Good deliberation and seeing everyone as one sees oneself are the foundations of ahiàsä.

Padma-Puräëa 1.19.336, 337 states; mätåvat paradäraçca para dravyäëi loñöhavat | ätmavat sarvabhütäni yaù paçyati sa paçyati ||

“One who views others’ wives like he views his own mother, others’ wealth as he views lumps of earth and all creatures as he views his own self, sees properly (i.e., he is a real seer).”

It is stated in Çrémad-bhägavatam 4.11.13; titikñayä karuëayä maitryä cäkhila jantuñü | samatvena ca sarvätmä bhagavän samprasédati ||

“The Lord Who resides in everyone’s heart and is the dearest of all is pleased by the person who has the qualities of tolerance, compassion, friendliness and equality towards all creatures.”

Mahäbhärata 5.16.32 says; bhävamicchati sarvasya näbhäve kurute manaù | satyavädé mådurdänto yaù sa uttamapuruñaù ||

“The most elevated person is he who desires the preservation of all creatures and desires their welfare and never even thinks of destroying the existence of any one and is truthful, soft-natured and has his senses under control.”

Mahäbhärata 12.215.8 states; näpadhyenna spåhayet näbaddhaà cintayedasat |

“Never think malefic towards anyone nor desire so. Do not also deliberate on any evil disposition or anything nonsensical.”

All creatures, cows, birds and women shall never be killed, which means they are meant to be protected.

Païcatantra says; avadhyo brähmaëo bälaù stré tapasvé ca rogabhäk ||

“Brahmaëas, children, women, ascetics and diseased shall not be killed (in other words, death sentence cannot be given to them as punishment).”

Matsya-puräëa 180.49 states; abadhnan çatruù yoñitaù |

“The wives of enemies shall not be killed.”

Brahma-puräëa 113.74 states; rakshed däräàs tyajedérñäà tathä anhi svapna maithune | paropatäpakaà karma jantu péòä ca sarvadä ||

“It is the householder’s obligation to protect the women, give up jealousy, not sleep or indulge in carnal pleasures in the day time. He should also not cause pain to any living creature and should never do activities that cause distress to others.”

Mahäbhärata 1.157.131 states; avadhyäà striyamityähuù dharmajïä dharmaniçcaye ||

“The wise knowers of dharma, while fixing the tenets of dharma, have said that women are never to be killed.”

In Çrémad-bhägavatam 4.13.20, it is stated; praharanti na vai stréñu kåtägasvapi jantavaù ||

“Even if, amongst women, one commits a grievous offence, not even a common man would kill her.”

In the context of Maliné-karaëa in Viñëu-småti, it is stated; pakñiëäà jalacaräëäà jalajänäà ghätanam | kåmi kéöänäïca madyänugata bhojanam | iti maläpahäni |

“Killing birds, creatures that live in water, creatures that are born in water, worms and insects as well as consuming food along with intoxicating drinks are considered grave sins.”

Devé-Bhägavatam 7.25.75 states; striyo rakñä prayatnena, na hantavyäù kadäcana | strévadhe kértitaà päpaà munibhirdharmatatparaiù ||

“One must make conscious efforts to protect women and they are never to be killed at all. The sages who are always intent on dharma have declared that killing women is a sin.”

Mahabhärata 12.262.47 states; aghnyä iti gaväà näma ka etän hantumarhati | mahaccakärä kuçala våñaà gäà vä’’labhed tu yaù ||

“When the name of Go (cows and bulls of Indian variety) in the Çrutis is “aghnyä” (lit. which should never be killed), who can still dare to consider killing them? One who kills a cow or a bull commits a very grave sin.”

Mahabhärata 13.127.10 states; go brähmaëaà na hiàsyät ||

“Go and Brähmaëa shall not be killed.”

Viñëudharma-puräëa 3.252.2 states; api kéöa pataìgo vä na hantavyaù kathaïcana | mahadduùkhamäpnoti puruñaù präëinäçanät ||

“Whether it is a worm or an insect, they shall not be killed under any circumstances. Man incurs great distress because of killing living creatures.”

Çrémad-bhägavatam 5.26.33-35 states; ye tv iha vai bhütäny udvejayanti narä ulbaëa-svabhävä yathä dandaçükäs te’pi pretya narake dandaçükäkhye nipatanti yatra nåpa dandaçükäù païca-mukhäù sapta-mukhä upasåtya grasanti yathä bileçayän | ye tv iha vä andhävaöa-kusüla-guhädiñu bhütäni nirundhanti tathämutra teñv evopaveçya sagareëa vahninä dhümena nirundhanti || yas tv iha vä atithén abhyägatän vä gåha-patir asakåd upagata-manyur didhakñur iva päpena cakñuñä nirékñate tasya cäpi niraye päpa-dåñöer akñiëé vajra-tuëòä gådhräù kaìka-käka-vaöädayaù prasahyoru-baläd utpäöayanti ||

“Those who, having a fierce nature like that of serpents, cause distress to other living creatures, themselves, on dying reach the hell called Dandaçüka, where, O king, they are approached by serpents who have five heads or seven heads. Such serpents approach and devour them as they would devour rats. Those who confine other living creatures in dark holes, granaries or caves, are thrust by yamadütas into dark holes containing fire with toxic smoke. Hence, this hell is called as Avaöanirodhana. Those householders who sinfully and repeatedly look upon surprise guests with scornful eyes as if to burn them, on going to hell get their sinful eyes plucked by birds like vultures, eagles, crows and quails with their lightning-sharp bills.”

Yäjïavalkya-småti 3.4.139 states; nidräluù krürakållabdhé nästiko yäcakastathä | pramädavän bhinnavåto bhavettiryakñu tämasaù ||

“One who is always given to sleeping, is cruel by action, giving distress to living creatures, is greedy, is atheistic (in other words a scorner of dharma), who maintains himself by seeking favours from others, is given to delusion being devoid of discriminating what is to be done and what is not to be done and conducts himself contrary to what is presecribed in the Vedas and is full of the quality of tamas, upon dying, takes birth amongst reptiles.”

Çrémad-bhägavatam 10.8.31 states; hiàsraù svapäpena vihiàsita khalaù sädhu samatvena bhayäd vimucyate |

“A violent person gets destroyed by his own sins while saintly persons get released from all kinds of fear and danger simply because of their vision of seeing everyone equal to themselves.”

Çiva-Puräëa 2.5.5.20 states; na hiàsä sadåçaà päpaà trailokye sacaräcare | hiàsako narakaà gacchet svargaà gacchedahiàsakä ||

“In all the three worlds consisting of the moving and non-moving entities, there is no sin equivalent to hiàsä. Those who perform hiàsä go to hell and those who perform ahiàsä go to heaven.”

Manu-småti 4.195 & 197 state; dharmadhvajé sadä labdha çchädmiko lokadambhakaù | vaiòäla vratiko jïeyo hiàsraù sarväbhisandhakaù || te patantyandhatämisre tena päpena karmaëä |

“Those who are always involved in hiàsä, make a show of religiosity to increase their fame, are greedy, are hypocrites, cheat the world (i.e. do not give to others what rightfully belongs to them), are cruel and cannot tolerate the good in others, but keep criticising them, are called as vaiòäla-våttikä. Such people, on account of their sinful acts, fall down to the hell called andha- tämiçra.”

Viñëu-Puräëa 1.19.6 states; karmaëä manasä väcä parapéòä karoti yaù | tad béjaà janma phalati prabhütaà tasya cäçubham ||

“That person, who, through his activities, mind or speech gives distress to others, has to, as a result of this, take many bad births and live in distress.”

Ågveda 8.67.7 states; asti devä aàhorurkasti ratna manägasaù |

“O divine beings! O scholars! Those who are violent acquire grave sins. Those who follow ahiàsä attain exteremly splendid peity.”

Märkaëòeya-Puräëa 15.39-42 states; paranindä kåtaghnatvaà paradharmävaghaööanam | naiñöhuryyaà nirghåëatvaïca paradäropasevanam || parasväpaharaëäçaucaà devatänäïca kutsanam | nikåtyä vaïcanaà nåëäà kärpaëyaà ca nåëäà vadhaù || yäni ca pratisiddhäni tat pravåttiçca santatä | upalakñyäëi jänéyäm muktänäà narakädanu ||

“Criticising others, ingratitude, causing pain to others in the way it hurts most, cruelty, being merciless, enjoying others’ wives, stealing others’ wealth, impurity, blaspheming God, deceiving others, miserlyness, killing people, and indulging in similar forbidden acts – if these symptoms are found in someone, then it must be inferred that they have just come out of hell after having suffered all the torments and have now taken a human birth.”

In the Vidura-Néti of Mahäbhärata it is mentioned; hiàsä balamasädhünäm ||

“Hiàsä is the strength of only the sinful people.”

Brahma-vaivarta-Puräëa states; hiàsä ca hiàsra jantünäà saténäà pati sevanam |

“Just as how rendering service unto the husband is the strength of the duty-conscious chaste ladies, the strength of the wicked creatures is in performing hiàsä.”

Brahma-vaivarta-Puräëa 4.4.23, 26 states; ye mithyävädinastäta dayä satya vivarjitäù | nindakä guru devänäà teñäà bhäreëa péòitä || jévaghäté gurudrohé grämyäjé ca lubdhaka | çavadähé çüdra bhojé teñäà bhäreëa péòitäù ||

“Mother earth is telling Prajäpati – O father! I am distressed by the burden of them who tell lies, who are devoid of virtues like mercy and truth, and who blaspheme the Guru and the devas. I am distressed by the burden of those who cause hiàsä towards living creatures, who are hostile to one’s own Guru, who go about performing yajïa anywhere and everywhere, hunt animals, cremate the bodies of Çüdras, and eat food offered by them.”

Atharva-Veda 3.24.1 states; payasvan mämakaà vacaù ||

“May my voice be sweet, full of essence and beneficial to others just like the milk of Go (cows of Indian variety).”

Skanda Puräëa 1.2.141 &164 states; tvaìkäro vä vadho väpi guruëämubhayaà samam ||

“Whether one addresses one’s guru as “tvam” (you) or kills Him, both are just the same.”

[Translator’s note: In Sanskrit language, “tvam” and “bhavän” mean “you”. While the former is used for addressing people of the same or lower levels of seniority, the latter is used while addressing seniors or when being respectful.]

Mahäbhärata 8.69.86 states; avadhane vadhaù prokto yadgurustvamiti prabhuù ||

“Addressing worshippable people like one’s guru as “tvam” (you) due to a perception full of vanity is like killing them without actually killing them.” [See translator’s note above].

Mahäbhärata 13.262.52 states; na jätu tvamiti brüyädäpanno’pi mahattaram | tvaìkäro vä vadho veti vidvatsu na viçisyate ||

“O Yudhiñöhira! Even in the face of greatest adversities, do not address respectable individuals as “tvam” (you). The learned ones do not see any difference between addressing respectable people as “tvam” (you) and killing them.” [See translator’s note above].

Çrémad-bhägavatam 12.6.34 states; ativädäàstitikñeta nävamanyeta kaïcana | na cemaà dehamäçritya vairaà kurvéta kenacit ||

“One who desires the supreme bliss must tolerate the harsh or abusive language of others, must not disrespect anyone and while being in their present body, not harbour hostility towards anyone.”

Mahäbhärata 5.38.35 states; anarthäù kñipramäyänti vägaduñöaà krodhanaà tathä |

“Mishaps occur quickly in the lives of those who speak abusively and are short-tempered.”

Mahäbhärata 8.70.52 states; guruëämapamano hi vadha ityabhidhéyate |

“The act of disrespecting the seniors like one’s Guru is called as the act of killing them.”

Kürma-puräëa states; na kuryyät kasyacit péòäà sutaà çiñyaïca täòayet |

“Do not put anyone under distress, not even one’s own child or disciple should be beaten.”

Manu-småti 4.164 states; parasya daëòaà nodyacchet kruddho naiva nipäyet |

“Do not hit others with a batton nor attack while angry.”

Viñëudharma-Puräëa 2.90.87 states;

ätmaniñöhavanaà nindäà parasya ca vivarjayet |

“Glorification of one’s own self and criticism of others must be given up.”

Padma-Puräëa, Uttara khanda, 112.17 states; parasya nindäà paiçünyaà dhikkäraïca karoti yaù | tat kåtaà pätakaà präpya sva puëyaà pradadati saù ||

“One who criticises and reproaches others receives the sins of those persons and gives away his own peity to him.”

Mahäbhärata 8.45.44 states; paraväcyeñu nipuëaù sarvo bhavati sarvadä | 39

ätmaväcyaà na jänéte jänannapi na muhyati ||

“People are always experts in pointing out the faults in others. On the other hand, they either do not know their own faults, or, even if they do know, exist as if they do not know them.”

Mahäbhärata 5.45.4 states; saàbhoga saàviò viñamo’timäné datvä vikatthé kåpaëo durbalaçca | bahu praçaàçé vanditadvid sadaiva saptaivoktä päpaçélä nåçaàsä |

“Those who keep their minds engrossed in sensual enjoyment, are quarrelsome, are extremely arrogant, glorify their own charitable acts, are miserly, praise themselves in spite of being weak and incapable, hate others who are worthy of respect – these seven types of people are the ones that are called sinful and cruel.”

Mahäbhärata 7.198.16 states; sadä’nätho’çubhaù sädhuà puruñaà kñoptumicchati |

“Those who are without a mentor and those who are vicious by nature always desire to object and find faults with saintly people.”

Cäëakya-néti, 3rd stavaka, 188 states; rahasya bhedaà paiçunyaà paradoñänukérttanam | päruñyaà kalahaà caiva dürataù parivarjjayet ||

“Revealing others’ confidential matters, slandering uselessly, being vociferous about others’ faults, harshness and being quarrelsome – these must be abandoned absolutely.”

Mahabhärata 8.35.45 states;

ätmanindä’’tmapüjä ca paranindäparastavaù | anäcaritamäryyäëäm våttametat caturvidham ||

“Criticising or glorifying one’s own self, criticising or glorifying others – these four kinds of conduct are never practised by noble men.”

Eating of meat certainly leads to hiàsä. This is described in Manu-småti 5.48; näkåtvä präëinäà hiàsä mäàsamutpadyate kvacit | na ca präëivadhaù svargyaù tasmänmäàsaà vivarjayet ||

“Meat can never be obtained without commiting hiàsä against living creatures. Killing of other creatures can never become a means to attain heaven, rather, it is only a means to attain hell. Therefore one must give up eating meat.”

In Mahäbhärata 13.114.9-10, Bhéñma told Yudhiñöhira; trikäraëaà nirdiñöaà çrüyate brahmavädibhiù | manoväci tathä’’sväde doñä hyeñä pratiñöhitäù | na bhakñyantyato mäàsaà tapoyuktä manéñiëaù ||

“This has been heard by those great souls who know the Absolute Truth – There are three reasons (for eating meat): Mind (desire to eat meat), speech (instructions to eat meat) and taste (to physically taste meat). These three are the basis for the vice of hiàsä. Therefore the wise ones who seriously practice austerities never eat meat.”

Manu-småti 5.49 states; samutpattià ca mäàsastha badhabandho ca videhinäm | prasamékñya nivartteta sarvamäàsastha bhakñaëät ||

“Having understood and realised the sinfulness in the cruelty associated with the process of production of meat and in the process of keeping the animals restrained for killing them, one must desist from eating any kind of meat.”

Viñëudharma-Puräëa 3.269.5 states; ahiàsakastathä janturmäàsaà varjayitä bhavet |

“Only one who gives up eating the meat of other creatures becomes a follower of ahiàsä.”

Mahäbhärata 13.115.37 states; yo hi khädati mäàsäni präëinäà jévitaiñiëäm | hatänäà vä måtänäà vä yathä hanta tathaiva sa ||

“He is certainly the killer of living creatures who eats the meat of an animal that has either been killed by someone else or has died a natural death even though he has not killed it physically.”

Mahäbhärata 13.115.35 states; dhanena krayiko hanti khädaka çcopabhogataù | ghätako vadha bandhäbhyämityeña trividho badhaù ||

“One who buys the meat kills with his money; one who eats the meat kills with the act of consuming the meat and the one who kills the animal kills with the act of tying the animal and slaying it. These are the three ways in which an animal is killed.”

Mahäbhärata 13.115.42 states; khädakasya kåte jantün yo hanyät puruñädhamaù | mahädoñatarastatra ghätako na tu khädakaù ||

“He is the vilest of human beings who kills animals for other people to eat. The amount of heinous sins that accrue for the killer do not accrue for those who eat the meat.”

Mahäbhärata 13.115.45 states;

ähartä cänumantä ca viçastä kraya vikrayé | saàskartä copabhoktä ca khädakäù sarva eva te ||

“One who rears the animal for its meat, one who permits the killing, one who physically kills, one who sells the meat, one who buys the meat, one who cooks the meat and one who consumes the meat are all eaters of the meat (in other words, they are all as sinful as the one who eats the meat).”

Meat-eating is always abominable and must be shunned.

Mahäbhärata 13.115.25 states; kravyädän räkñasän viddhi jihvänåtaparäyaëän ||

“Understand them to be räkñasas who eat meat and who are drawn to crookedness and untruth.”

Chändogya upaniñad 2.19.2 states; majjïo näçnéyät |

“One must not eat meat.”

Taittiréya-brähmaëa 1.1.9.71,72 state; na mäàsamaçnéyät |

“One must not eat meat.”

Mahabhärata 13.115.48 states; ya icchet puruño’tyantamätmano nirupadravam | 42

sa varjayet mäàsäni präëinämiha sarvaçaù ||

“One who desires to keep himself free from disturbances in this world and live an obstacle free life must certainly give up eating meat of creatures completely.”

Mahäbhärata 13.115.52 states; abhakñaëe sarva sukhaà mäàsasya manujädhipa |

“O king! All happiness comes if one does not eat meat.”

Manu-småti 5.15 states; yo yasya mäàsamaçnäti sa tanmäàsäda ucyate | matsyädaù sarvamäàsädaù tasmän matsyän vivarjjayet |

“One who eats the meat of an animal is called ‘mäàsäda’ or the eater of that animal. But one who eats the flesh of fishes is called ‘sarvamäàsäda’ or the eater of all animals. Therefore one must never eat fish.”

Viñëudharma-Puräëa 3.252.21, 22 states; mämsa bhakñayitvä’mutra yasya mäàsamihädamyaham | etanmäàsasya mäàsatvam pravadanti manéñiëaù ||

“That creature whose meat I am eating here will eat me in the other world (i.e., the life to come). This is the explanation of the word ‘mäàsa’ (meaning ‘meat’) given by the wise ones.

In other words, one who eats an animal will become its food in his next life.

[In Sanskrit, the word for meat or flesh is ‘mäàsa’. The singular declension of this word in the nominative case is ‘mäàsaù’. One way of explaning the etymology of this word is that it is a compound word formed by a combination of ‘mäm’ (meaning ‘me’ in the accusative case) and ‘saù’ (meaning “he” in the nominative case). This word, therefore can be considered to mean, “He (will eat) me (who eats him now)”.]

Consuming intoxicating drinks and meat is forbidden for Brahmacäris and Sannyäsis. In this context, Saàvarta-småti 2.177 states; varjayen madhu mäàsaà ca gandhaà mälyaà rasän striyaù | çuñkäni yäni sarväëi präëinäà caiva hiàsanam ||

“Mead, meat, fragrant pastes and powders, flower garlands, juices like sugarcane juice etc, pickles, dried foodstuffs, association of women, and committing hiàsä to living creatures must be given up (by a Brahmacäri).” 43

In the context of the duties of a Brahmacäri, Yäjïavalkya-småti 1.2.33 states; madhu mäàsaïjanochhiñöa çukta stré präëihiàsanam | bhäskarälokanäçléla parivädädi varjayet ||

“Mead, meat, anointment (massaging of the body with ingredients like ghee or applying käjal on the eyes), taking food/drink that are remnants of someone else (apart from his guru), harsh or untruthful words, association of women, hiàsä towards living creatures or killing them, looking at sunrise or sunset, abusive or offensive speech, analysing the faults in others are the activities that must be given up by a Brahmacäri.”

In the context of the duties of Vänaprasthi, Manusmåti 6.14 states; varjayet madhumäàsam ca bhaumäni kavacäëi ca |

“Mead, meat and mushroom must by given up (not be eaten).”

Mahäbhärata 13.22.25 states; brahmacaryät paraà täta madhumäàsasya varjanam | maryyädäyäà sthito dharmaù çamaçcaiväsya lakñaëam||

“Dear one! Giving up intoxicating drinks and giving up meat are superior to even brahmacarya. That alone is the best brahmacarya. The best dharma of all is to be situated within the proper limits (maryädä) as mentioned in the Vedas. Similarly, to keep the mind and the senses under control is the greatest purity.”

Mahäbhärata 13.115.35 states; dhanyaà yaçasyamäyuñyaà svastyayanaà mahat | mäàsasyäbhakñaëaà prähurniyatäù paramarñayaù ||

“The great sages who were intent on following scriptural discipline have stated that non- consumption of meat is the cause of wealth, fame, longevity and supreme well-being.”

Mahäbhärata 13.115.70 states; madhu maàsäm ca ye nityaà varjayantéha dhärmikäù | janma prabhåti madyaà ca sarve te munayaù småtäù ||

“Those dedicated adherents of dharma who have never taken mead, meat or alcoholic drinks right from their birth are all considered to be like sages.”

Mahäbhärata 13.115.16 states; 44

sarve vedä na tat kuryyuù sarve yajïäçca bhärata | yo bhakñayitvä mäàsäni paçcädapi nivartate ||

“That person who was consuming meat before and gives it up later acquires such piety that cannot be bestowed even by all the Vedas or by all the yajïas.”

Mahäbhärata 13.115.41 states; hiraëyadänair godäëair bhümidänaiçca sarvaçaù | mäàsasyäbhakñaëe dharmo viçiñöa vratina småtiù ||

“It has been heard that the results of dharma one achieves by not eating meat is superior to the results of dharma achieved by bestowing donations of gold or cows or land.”

Mahäbhärata 13.115.63-69 states;

çyenacitteëa räjendra somakena våkeëa ca | raivatena rantidevena vasunä såïjayena ca || etaiç cänyaiç ca räjendra nåpeëa bharatena ca | duñyantena karüñeëa rämälarkanarais tathä || virüpäkhyena niminä janakena ca dhématä | ailena påthunä caiva tathaiva ca subähunä | ikñväkuëä çaàbhunä ca çvetena sagareëa ca || ajena dhundhunä caiva tathaiva ca subähunä | haryaçvena ca räjendra purä mäàsaà na bhakñitam || brahmaloke ca tiñöhanti jvalamänäù çriyänvitäù | upäsyamänä gandharvaiù strésahasrasamanvitäù || athaitad uttamaà dharmam ahiàsä dharma lakñaëaà | ye caranti mahätmäno näkapåñöhe vasanti te ||

“Çyenacitta, Somaka, Våka, Raivata, Rantideva, Vasu, Saïjaya, various other kings, Bharata, Duñyanta, Barütha, Räma, Alarka, Nara, Virüpäkhya, Milinda, Buddhimän, Janaka, Purüravä, Påthu, Vérasena, Ikñväku, Çambhu, Çvetasägara, Aja, Dhundhu, Subähu, Haryyäçva, Kñupa, Bharata– these and many other great kings too had not eaten meat. All of them being very illuminous and being endowed with great opulence are residing in Brahmaloka. The Gandharvas worship them. They are surrounded by thousands of celestial women. Thus this ahiàsä dharma is the supreme dharma. Those great souls who follow ahiàsä reside in heaven.”

Intoxicating drinks nourish the propensity of violence.

Ågveda 8.2.12 states; håtsu pétäso yudhyante durmadäkño na suräyäm üdharna nagnä jarante

“Just as how those with vile insanity fight mutually amongst themselves, similarly, those who drink with no inhibition in their hearts quarrel and fight amongst themselves and chatter through the night in delirium in a shameless manner like naked people.”

Manu-småti 11.96 states, amedhye vä patenmatto vaidikaà väpyudäharet | akäryamanyatkuryädvä brähmaëo madamohitaù ||

“A Brähmaëa must not consume intoxicating drinks because, by doing so, under intoxication, he may fall in filthy places (like sewage), utter the Veda mantras and perform forbidden activities (like violence). Therefore, he must not consume intoxicating drinks.”

One who gives up intoxicating drinks and meat are followers of ahiàsä.

Manu-småti 11.93 states; suräà vai malamannänäà päpmä ca malamucyate | tasmät brähmaëa räjanyau vaiçyaçca na suräà pibet ||

“The filthy remains of grains is surä (wine). A sinner who consumes it is also called filthy. Therefore Brähmaëas, Kñatriyas and Vaiçyas should not take surä (wine).”

Apart from ahiàsä, the fulfilment of several other kinds of dharma like truth, non-sealing, compassion, charity and so on is not possible without ahiàsä. By maintaining ahiàsä, the maintenance of all the other dharmas becomes easy. Dharmas like truth, non-acceptance of gifts, charity, forgiveness, etc. are like branches and sub-branches of the supreme dharma in the form of ahiàsä. Its example occurs in Mahäbhärata 3.207.74 in this manner; ahiàsä satyavacanaà sarvabhütahitaà param | ahiàsä paramo dharmaù sa ca satye pratiñöhitaù | satye kåtvä pratiñöhäà tu pravarttante pravåttayaù ||

“Ahiàsä and truthfulness in speech – these cause immense welfare for all living creatures. Ahiàsä is the supreme dharma but it is founded only in truth. All activities are initiated by respectable persons having truth as the basis.”

Mahäbhärata 12.162.89 states; satyaà ca samatä caiva damaçcaiva na saàçayaù | amätsaryaà kñamä caiva hréstitikñänasüyatä || tyägé dhyänamathäryatvaà dhåtiçca satataà sthirä | ahiàsä caiva räjendra satyäkärästrayodaçaù ||

“Truth, equanimity, dama (control of the senses), non-enviousness, forgiveness, modesty, patience, absence of ill-will, renunciation, contemplation on Paramätmä (the Supreme Spirit), nobility of conduct, stable forbearance and ahiàsä. O king! These thirteen good qualities are certainly different manifestations of Truth.”

What is truth and what is untruth is determined only by evaluating ahiàsä and hiàsä.

Mahäbhärata 3.209.4 states; yad bhütahitamatyantaà tat satyamiti dhäraëä | viparyayakåto’dharmaù paçya dharmasya sükñmatäm ||.

“The hunter called Dharma-vyädha, had told the Brähmaëa Kauçika: That from which absolute welfare of all living entities is produced is real truth. That which causes the opposite (i.e., causes damage or death to someone) is actually untruth even though it may appear to be truth. See how subtle dharma is.”

Näradéya-Puräëa 1.16.24 states; anåtaà viddhi vijïeyaà sarvaçreyo virodhitat |

“Understand that statement to be untruthful which acts opposite to the welfare of all.”

Mahäbhärata 3.213.31 states; satyasya vacanaà çreyaù satyaà jïänaà hitaà bhavet | yad bhütahitamatyantaà tad vai satyaà paraà matam ||

“It is always propitious to speak the truth. Factual knowledge that is connected with truth is beneficial. The supreme truth is considered to be that which results in absolute welfare of all living creatures.”

Çrémad-bhagavatam 8.19.43 states; stréñu narmavivähe ca våttyarthe präëasaàkaöe | go brähmaëärthe hiàsäyaà nänrtaà syäjjugupsitam ||

“To speak lies is not condemned amongst women, while jesting, in wedding, for protecting one’s livelihood, when facing danger to one’s life, for the welfare of Go (cows and bulls of Indian variety) and the Brahmanas, and for averting hiàsä.”

In Vyäsa-bhäñya on Yoga-Sütras 2.30, it is stated, paratra svabodhasaàkräntaye väguktä sä yadi na vaïcitä bhräntä vä pratipattibandhyä vä bhavediti | eñä sarvabhütopakärärthaà pravåttä na bhütopaghätäya | yadi caivamapi 47

abhidhéyamänä bhütopaghätaparaiva syänna satyaà bhavet päpameva bhavet | tasmät parékñya sarvabhütahitaà satyaà brüyät |

“Speech that is meant for delivering one’s own understanding to others will be called as truthful only if it is devoid of any deception, confusion or inability to establish its purpose. Such speech comes forth only for the welfare of all creatures, not for harming the living creatures. If, on being used, the speech causes distress to any living creature, it is not truth; it is only sin and untruth. Therefore, having examined the welfare of all living creatures, one must speak only the truth.”

Mahäbhärata 8.69.33 states; anåtäà vä vaded väcaà na tu hiàsät kathaàcana |

“(In dire circumstances like saving someone’s life) one may speak untruth but not let violence befall him.”

Yäjïavalkya-småti 2.5.83 states; varëinäà hi vadho yatra tatra sakñyanåtaà vadet ||

“Where (on speaking the truth), a person from any of the four varëas loses his or her life, a witness must speak untruth for protecting life.”

Untruthful statements that will produce violence in any form are fit to be eschewed.

Çiva-Puräëa 1.13.80 states; na vadet sarvajantünäà hådi roñakaraà budhaù |

“One must not speak in such a way that it produces anger in the heart of any living creature.”

Mahäbhärata 12.240.9 states; varjayeduçatéà väcaà hiàsäyuktäà manonudäm ||

“Harsh speech that hurts the mind and is violent must be given up.”

The speech of one who follows ahiàsä is pleasing and beneficial.

Mahäbhärata 3.207.84-85 states; sarvabhütadayavanto ahiàsänirataù sadä | puruñaà ca na bhäñante sadä santo dvija priyäù ||

“Saintly persons who are compassionate towards all creatures, are always intent on maintining ahiàsä-dharma and do not at any time speak harshly to anyone, are always dear to the dvijas (twice-born).”

Çrémad-Bhägavatam 11.19.38 states; nåtaà ca sunåtä väëé kavibhiù parikértitaù |

“Only truthful and sweet speech (not just truthful speech) is glorified by wise ones as nåta (truth).”

Viñëu-Puräëa 3.4.13 states; paräpavädaà paiçunänåtaà ca na bhäñate | anyodvegakaraà vä’pi poñyate tena keçavaù ||

“Lord Keçava is certainly pleased with that person who does not criticise others, does not indulge in back-biting, does not tell lies and does not agitate others with his speech.”

Viçëu-dharma-Puräëa 3.233.177 states; satyaà brüyät priyaà brüyät na brüyät satyamapriyam | priyaà ca nänåtaà brüyät eña dharmaù sanätanaù ||

“One must speak the truth as one has seen, one must speak in a pleasant manner. (For example. whether a son has born or one has passed an examination, they must be told.) Even if it is truth, it must not be spoken if it is unpleasant. One must also not speak pleasant untruth. This is the dharma coming down since eternity.”

Cänakya-néti 16.115 states; priyaväkya pradänane sarve tuñyanti jantavaù | tasmät tadeva vaktavyaà vacane kä daridratä ||

“All creatures are pleased by pleasant speech. Therefore, one must speak that way. Why must there be poverty in one’s speech?”

Only truthful and pleasant speech will bestow opulence.

Ågveda 6.48.20 states; praëétirastu sünåtä ||

“Harsh speech, even though non-violent, gives pain.”

Brahma-vaivarta-Puräëa 3.35.64 states; durväkyaà duùsahaà räjanstékñëästrädapi jévinäm | saàkate’pi satäà vakträd duruktirnavinirgatä ||

“O king! Harsh speech is more intolerable to living creatures than sharp weapons. How much ever be the difficult circumstances, harsh or injurious speech does not come forth from the mouths of saintly persons.”

Mahäbhärata 12.229.9 states; uktaçca na vadiñyanti vaktäramahite hitam | pratihanta na cecchanti hantäraà vai manéñiëaù ||

“The wise ones with distinguished intelligence do not answer back in reciprocation even if harsh words are hurled towards them. They desire the welfare of even those who are inimical towards them. Even if others hit them, they do not desire to hit back.”

Manu-småti 6.47 states; ativädäàçstitikñeta nävamanyeta kaçcana | na cemaà vedamäçritya vairaà kurvéta kenacit ||

“(A sannyäsi ) must tolerate abusive language (even if it goes beyond the limits) and must not insult anyone. Existing in this body that is bound to be destroyed, he must not cause or desire harm to anyone.”

Mahabhärata 12.278.6 states; ativädäàçstitikñeta näbhimanyeta kaïcana | krodhyamänaù priyaà brüyädäkåñöaù kuçalaà vadet ||

“A person who aspires for spiritual emancipation must silently tolerate disrespectful, abusive or harsh language and must never display conceit or haughtiness towards anyone. Even when someone is angry at him and instigates him to be angry, he should speak sweetly. If others calumniate, he should only speak words that are favourable to them.”

Mahäbhärata 1.27.10 states; sadä’satämavivädäàstitikñet satäà våttaà cädadétäryavåttaù |

“Saintly persons must always tolerate improper speech of vile people. Having adopted only saintly conduct, they should behave in a noble manner.”

Contentment and not possessing other’s assets – these are two aspects of the same ideal. It will be possible to follow them only when base behaviour like dissatisfaction, desire or hope of possessing other’s assets are curbed and eliminated. Certain scriptural statements are compiled here that indicate that violence is embedded in craving for more material pleasures.

Mahäbhärata 1.139.77 states; näcchhittvä paramamarmäëi näkåtvä karmadäruëam | nä hatvä matsyaghätéva präpnoti mahatéà çriyam ||

“A king or similar person yearning to be wealthy cannot amass huge assests without destroying the vital elements in others, or without performing dreadful acts and killing them like a fisherman.”

Just like how a fisherman needs to kill a fish and then, with cruelty cut open its abdomen to extract pearls and others jewels, similarly for amassing large assets, one certainly needs to take shelter of cruelty and violence.

Mahäbhärata 12.20.7 states;

éheta dhanahetoryastasyänéhä garéyasé | bhüyän doño hi vardheta yastaà dhanamupäçrayet ||

“For one who applies special efforts for acquiring money, it is better that he does not make such efforts. This is because, he keeps adoring that money and by that, all his great faults and bad qualities such as hiàsä become nourished.”

Acquisition of unaccounted (black) wealth through violent means yields inauspicious results.

In Viñëu-småti, while describing gåhastha-äçrama (householder’s life), it is stated, atha gåhäçramiëastrivodho’rtho bhavati | çuklaù çabalo’sitaçcärthaù | çuklenärthena yadaihikaà karoti taddevamädäpayati yaçca çabalena tanmänuñyam yat kåñëena tattiryakatvam | svavåttyupärjitaà sarvaà sarveñäà çuklam | anantaravåttyupätaà çabalam | svamäntarita våttyupättapättaçca kåñëam kramägataà prétidäyaà präptaçca sahabhäryayä | aviçeñeëa sarveñäà dhanaà çuklaà prakérttitam | utkoca çukla sampräptamavikrayasya vikrayena | kåtopäkärädäptaïca çabalaà samudähåtam | päçirvaka dadyuta cauryyäpta pratirupaka sähasam | vyäjenopärjitaà yaçca tat kåñëaà samudähåtam | yathävidhamaväpnoti sa phalaà pretya ceha ca |

“Those who are gåhasthis (in the householder’s stage of life) have three kinds of wealth. First is white, second is mixed and the third is black. One who maintains his body with white wealth attains the birth of a devatä. Ono who fulfills the needs of the body with the mixed kind of wealth attains human birth. One who fulfills the bodily needs with black wealth, becomes an animal. Wealth that is earned through one’s prescribed profession is called white. Wealth earned 51

through means beyond one’s natural profession is called mixed wealth. Wealth earned in a clandestine manner through illegal and unethical means is called black wealth. Inherited wealth, wealth donated by someone affectionately and wealth received along with one’s wife is normally called white wealth. Wealth obtained through corruption (like bribery), by selling goods that are not fit for being sold and wealth received as compensation for doing charitable service or favour is called mixed type. Wealth obtained through jugglery (or magic), gambling, stealing, through manufacturing imitation products, through violent bravery and through exploitation (like charging excessive interest) is called black wealth. In whatever manner one acquires wealth, he achieves commensurate results both in this world and in the next.”

Qualities like compassion, mercy etc., are branches and sub-branches of the tree that grows from the seed of ahiàsä. Without the budding of good qualities like mercy, compassion etc. one cannot even think of practicing ahiàsä. Some examples in this regard are given below.

Mahäbhärata (13.144.9-10) states; sarvabhüta dayävanto viçväsyäù sarvajantuñu | tyakta hiàsä samäcäräste naräù svargagäminaù ||

“Those humans who are compassionate towards all, are trustworthy to all living creatures and who have given up activities that are connected with hiàsä are fit to go to heaven.”

Skanda-Puräëa 1.2.55.12 states;

ätmavat sarvabhüteñu yo hitäya pravartate | ahiàsaiñä samäkhyätä veda sa vihita ca yä ||

“Working for the welfare of all living creatures while considering them to be like one’s own self – This is ‘ahiàsä’ that has been established in the Vedas.”

Mahäbhärata 12.166.8 states; na hi präëät priyatare loke kiàcana vidyate | tasmäd dayännaraù kuryäd yathä’’tmani tathä pare ||

“There is nothing more dear in this world than one’s own life. Therefore one must show compassion towards others just as how one expects compassion from others with regards to one’s own life.”

The words, dayä, karuëä and sauhärda are used in the same sense – compassion.

Kürma-Puräëa 2.15.31 states, svaduùkhasviha käruëyaà paraduùkheñu sauhådät | dayeti munayaù prähuù säkñäd dharmasya sädhanam || 52

“To consider others’ distress to be one’s own and to show karuëä and sauhärda bhäva(friendly affection) towards them is called as “daya” by the munis (great thinkers) and it is the direct means to perform dharma.”

Çrémad-bhägavatam 10.4.41 states;

çraddhä dayä titikñä ca kratavaçca harestanüù |

“Çraddhä (faith), dayä (compassion), titikñä (endurance) and kratu (virtuous acts) comprise of the body of Lord Çré Hari.”

Daya means to desist from killing living creatures.

Mahäbhärata 12.162.9-10 states; paräsutä krodhalobhädabhyäsäïca pravarttate | dayayä sarvabhütänäà nirvedät sä nivartate ||

“Paräsutä or desire for killing others comes . from anger, greed and their practice. Through dayä (compassion) towards all living creatures and vairägya (freedom from selfish desires), this tendency can be stopped.”

Välmiké Rämäyaëa 5.113.45 states; päpänäà vä çubhänäà vä vadhärhänämathäpi vä | käryaà käruëyamäryeëa na kaïcinnäparädhyati ||

“A man of superior disposition must show compassion towards all, whether they are sinners or pious ones or even if they be offenders who deserve to be killed. This is because there is no one who has never committed a mistake in the past or never commits mistakes at all.”

Mahäbhärata 13.113.5 states; ahiàsakäni bhütäni daëòena vinihanti yaù | ätmanaù sukhamanvicchan sa pretya na sukhé bhavet ||

“One who hits innocent harmless creatures with cudgels for giving pleasure to one’s own self does not ever become happy in the afterlife.”

Paräçara småti 9.31 mentions that one must be compassionate towards creatures that one maintains; rodhanaà bandhana caiva bhära praharaëaà tathä | durga preraëaà yoktraà ca nimittäni vadheñu ñaö || 53

“These six acts are considered instrumental in killing: Confining to a small area, tethering, loading with burden, hitting, sending to places that are difficult to reach and yoking to plough.” Through these activities, there is a possibility of an ox getting distressed as if it is being killed.

Äpastamba-småti 3.20-21 states; dvau mäsau däpayed, vatsaà dvau mäsau dvau stanau duhet | dvau mäsävekaveläyäà çeñakäle yathäruciù ||

“For the first two months after birth of a calf, make the calf to consume the milk of the cow that gave birth to the calf. For the next two months, milk the cow through two of the udders only. For the following two months, milk the cow only once a day, during the daytime or in the evening. After that, she can be milked as required.”

This means that if a cow is fully milked, there is a possibility of the calf remaining hungry. This would cause distress to the cow. Therefore, those who practice ahiàsä should not perform such activities of hiàsä.

Atharva-Veda 10.9.4 states; yaù çataudanäà pacati kämapreëa kalpate |

“One who maintains a Çataudana (a Go whose milk is used for feeding hundreds of people in Çataudana ceremony) has all his desires fulfilled.”

Brahma-Puräëa 4.2.165 states; yaù-kukkuöäni vadhnäti märjärän sükaräàstathä | pakñiëaçca mågäïchägän so’pyenaà narakaà vrajet ||

“One who ties up and thus restricts creatures such as hens, cats, pigs, birds, deer and goats also goes to hell.”

Mahäbhärata 12.262.43-45 states; adaàçamaçakaà deçe sukha saàvardhitän paçün | täàçca mätuù priyäïjänannokramya bahudhä naräù || bahudaàça kulän deçän nayanti bahukardamän | väha sampéòitä dhuryaù sédanti vidhinä pare | na manye bhrüëahatyä’pi viçiñöä tena karmaëä ||

“There are many people who, knowing that every creature is dear to its mother and will suffer if separated from its mother, forcefully take away creatures that were thriving in places that are free from mosquitoes and other insects. They may take them to places that may be very muddy and 54

infected with many insects such as mosquitoes. Beasts of burden are put under enormous pressure due to very heavy loads and subjected to distress by them through improper means. I do not consider even killing of a foetus to be as derogatory and sinful as these acts.”

Brahmavaivarta-Puräëa 2.30.54-55 states; daëòena täòayed yo hi våñaà ca våñavähakaù | måtyudvärä svatantro vä puëyakñetre ca bhärate || pratapta tailakuëòe ca sa tiñöhati caturyugam | gaväà loma pramäëäbdaà våso bhavati tatparam ||

“In this holy land of Bharata, that farmer who (either by himself or indirectly through his servant) hits an ox with a stick, remains in a pot of hot oil for all the four yugas after death. Thereafter, he becomes an ox for as many lifetimes as there are hairs on the body of that ox.”

Brahma-Puräëa 48.117-118 states; viñamaà vähayed yastu durbalaà sabalaà tathä | sa go hatyäsamaà päpaà präpnotéha na saàçayaù || yo vähayed binä sasyaà khädantaà gäà nivärayet | mohättåëaà jalaà väpi sa go hatyä samaà labhet ||

“One who makes an ox, whether it be strong or weak, carry load on uneven land, gets as much sin as is accrued by killing a cow. One who harnesses hungry oxen for work without giving them fodder, or one who, even by mistake, stops cows and oxen from grass and water, commits a sin as grave as killing a cow.”

Pulastya-småti 2.8-10 states; añöa gavyaà dharmahalaà ñaògavaà våtti lakñaëam | caturgavaà nåçaàsänäà dvigavaà gojighäàsavat || dvigavaà vähayet pädaà madhyähne tu caturgavam | ñaògavaà tu tri’ñöäbhi pürëa tu vähayet || näpnoti narakaà tvevaà varttamänastu vai dvijaù ||

“A plough harnessed to eight oxen is a plough of dharma and is most excellent. That harnessed to six oxen is like the one used for making a living. That harnessed to four oxen is the plough of those who are devoid of compassion. That harnessed to two oxen is the plough of those who commit the sin of killing cows. By harnessing two oxen to the plough, one may till land for upto two praharas (upto six hours) in a day. If he uses four oxen, he may plough till noon. If he uses six oxen he may plough for three praharas (up to nine hours). With eight oxen he may plough the whole day. A dvija (twice-born) who uses oxen for ploughing in this way, without causing any undue distress does not go to hell.”

Brahmavaivarta-Puräëa 2.51.58-67 states; 55

brahmahatyä samaà päpaà tannityaà täòane | våñapåñöhe bhäradänät päpaà tad dviguëaà bhavet || süryatäpe vähayed yaù kñudhitaà tåñitaà våñam | brahmahatyäçataà päpaà labhate nätra saàçayaù || annaà niñöhä jalaà mütraà vipräëäà våñavähinäm | pitaro naiva gåhëanti teñäà çräddhaà ca tarpaëam || devatä nahi gåhëanti teñäà puñpaà phalaà jalam | dadädi yadi dambhena vipätäya prakalpate || yo bhuìkte kämato’nnaà ca brähmaëo våñavähinäm | nädhikäro bhavet teñäà pitådevärcane nåpa || läläkuëòe vasatyeva yävaccandradiväkarau | viñöhä bhakñyaà mütraà jalaà tatra tasya bhaved dhruvam || trisandhyaà täòayet taà ca çülena yamakiìkaraù | ulkäà dadäti mukhataù sücyä kåntati saàtatam || ñañöi-varña-sahasräëi viñöhäyäà ca kåmirbhavet | tataù käkaù païca janma svayaivaà baka eva ca || païca janmasu gådhraçca çågälaù sapta janmasu | tato daridra çüdraçca mahävyädhistataù çuciù ||

“By always hitting oxen in course of their daily work, one incurs a sin as grave as killing cows and by loading oxen with burden on their back, the sin is twice as grave. One who keeps engaging hungry and thirsty oxen in carrying his loads in the hot sun incur sins as grave as killing a hundred Brähmaëas. There is no doubt in this. The food of those Brähmaëas who engage oxen for carrying load as mentioned above is like faeces; the water they consume is like urine. Indeed, the forefathers do not accept the tarpaëa and çräddha (oblations offered to forefathers) offered by them. The devatas too do not accept their offerings of flowers, fruits or water.

O king! If a Brähmaëa accepts the food offered by such persons who burden the oxen, he does not remain eligible for worshiping the fore-fathers or the devatas any more. He definitely goes to the hell called Läläkuëòa and stays there as long as the sun and moon exist. There his food certainly is faeces and his drinking-water is urine. The servants of Yama inflict pain on him all day with spears. They put hot embers into his mouth and pierce him all over with needles all the time. After that he is born as a worm in the stool for sixty thousand years. Then he is born five times as a crow and then as a crane. He is then born five times as a vulture and seven times as a jackal. Then he is born as a diseased Çüdra in the midst of poverty. Only then does he become purified of his sins.”

Mahäbhärata 13.145 states; ye purä manujä bhütvä ghorakarmaratastathä | paçu puàsatvopaghätena jévanti ca ramanti ca || evaà yukta samäcäräù käla dharma gatästute | daëòitä yamadaëòena nirayasthaçciraà priye || 56

“Those who were born as human beings earlier but were maintaining their livelihood by always engaging in awful acts like castrating animals and also enjoyed performing such acts, eventually came under the effect of time and died. They are then punished by the law of Yama and they reside for a very very long time in hell.”

Brahmavaivarta-Puräëa 2.30.172-173 states;

ähäraà kurvatéà gäà ca pibantéà yo nivärayet | daëòairgästäòayet müòho yo vipro våñavähakaù | dine dine gaväà hatyäà labhate nätra saàçayaù ||

“That person who stops a cow/bull when taking its food or drinking water from doing so, or that foolish Brähmaëa who hits them with a stick while harnessing them to a cart or plough, gets the sin of killing a cow/bull everyday. There is no doubt in this.”

Yäjïavalkya-småti states; våñakñudrapaçünäà ca puàsatvasya pratighätakåt | sädhäraëasyäpaläpé däsé garbha vinäçakåt || pitå putra svasåbhrätådampatyäcärya çiñyakäù | eñämapatitä yonya tyägé ca çata daëòabhäk ||

“One who castrates bulls and other small animals (like goats), one who cheats even in insignificant day-to-day matters, one who destroys the foetus in the womb of a maid servant, one who gives up one’s father, a husband who divorces his wife, a wife who divorces her husband, one who gives up his or her son, sister, brother, teacher or student – all of these must be imposed a fine of a hundred pieces of currency.”

Paräçara-småti (2.4) states; sthiräìga nérujaà dåptaà sanardaà ñaëòhavarjitam | vähayeddivasyäåddhaà paçcät snänaà samäcaret ||

“One may harness a bull that has healthy limbs, is free of sickness, is full of arrogance, roars loudly and strongly, and is not castrated for half a day and thereafter, he must take a bath.”

Brahma-Puräëa 117.52 states; paçüçca ye vai badhnanti ye caiva gurutalpagäù | prakérëa maithunä ye ca klébä jäyanti vai naräù ||

“Those who tie up animals, have illicit relations with their guru’s wife or has intercourse with others indiscriminately, are born as eunuchs in their next birth.”

Äpastambha-småti 1.25-26 states; na närikela bäläbhyäà na muïjena na carmaëä | ebhirgästu na badhnéyäd baddhvä paravaço bhavet | kuçaiù käçaiçca badhnéyäd våñabhaà dakñiëä mukham ||

“One must not tie a cow/bull with ropes made of coconut fibres or munja grass or leather (since these are hard and abrasive in nature). They must be tied with ropes made of kuça grass or käça grass. They must be tied facing the south.”

In Çiva-Puräëa 2.5.60-61 the greatness of the dayä-dharma has been mentioned as, dharmo jéva dayä tulyo na kväpi jagatétale | tasmät sarvaprayatnena käryä jévadayä nåbhiù ||

“In this world there is no dharma like compassion towards all living entities. Therefore, by all kinds of endeavour one must be compassionate towards all living creatures.”

Mahäbhärata 3.313.90 states; dayä sarva sukhaiñitvam |

“The real meaning of dayä (mercy) is to desire the happiness of all.”

Padma-Puräëa 5.102.15 states; na dayä sadåço dharmo na dayä sadåço tapaù | na dayä sadåçaà dänaà na dayä sadåçaù sakhä ||

“There is no dharma like dayä (compassion), there is no austerity like dayä, there is no charity like dayä and there is no friend like dayä.”

Mahäbhärata 3.313.76 states;

änåçaàsyaà paro dharmaù |

“Compassion is the supreme form of dharma.”

Manu-småti 13.23.92 states; kharäçvoñöramågebhänämajävikavadhastathä | saàkarékaraëaà jïeyaà ménähimahiñasya ca ||

“Killing of donkey, horse, camel, deer, elephant, goat, sheep, fish, snake and buffalo is to be understood as equivalent to the sin of creating varëasaìkara (mixing up of varëas and thus creating disturbance in the ancient social system).”

Garuòa-Puräëa 1.115.35 states; ye nä’tmanä na ca pareëa ca bandhuvarge | déne dayäà na kurute na ca martyavarge || kià tasya jévitaphalaà hi manuñyaloke | käko’pi jévati ciräya balià ca bhuìkte ||

“What is the use of a person living in the world who does not have compassion for friends and relatives of himself or others, or for those who are helpless or other living creatures? Even a crow manages to live for years on the food remnants given by others.”

Padma Puräëa 2.6.14 states; anäthaà vikalanaà dénaà rogärtaà våddhameva ca | nänukampanti ye müòhäste vai nirayagäminaù ||

“Those foolish people who are not compassionate towards orphans, handicapped, poor, diseased and old people go to hell.”

Protecting those who have taken refuge (çaraëägata) is the Supreme dharma.

Mahäbhärata 1.160.90 states;

ägatasya gåhaà tyägastathaiva çaraëärthinaù | yäcamänasya ca badho nåçaàso garhité budhaiù ||

“Killing one who has come to our home seeking refuge and killing someone who prays to us for his protection are considered extremely cruel and are censured by wise ones.”

Väyu-Puräëa 14.92 states;

çaraëägataà yastyajati sa cäëòälo’dhamojanaù |

“One who abandons the person who has sought refuge is a cäëòäla and is the worst of men.”

Forgiveness is also certainly ahiàsä. Mahäbhärata 13.142.32 states;

çänto dänto jitakrodho dharmabhüto’vihiàsakaù | dharme ratamanä nityaà naro dharmeëa yujyate ||

“A forgiving and calm person, who has subdued his senses, has won over his anger and is resolute in following dharma, follows ahiàsä. Only one who is always intent upon following dharma gets the results of dharma.”

Mahäbhärata 4.16 states; kñamä dharmo hyanuttamaù |

“Forgiveness is the supreme form of dharma.”

Forgiveness is the ornament of a wise and valorous person.

Välmiké Rämäyaëa 1.33.7 states; alaìkäro hi näréëäà kñamä tu puruñasya vä |

“Whether it be for men or women – forgiveness alone is the ornament.”

Forgiveness is nothing but a tendency of always following ahiàsä.

Viñëu-Puräëa 1.12.157 states; väcä manasi käye ca duùkhenotpäditena ca | na kupyati na cäpréti säkñamä parikértitä ||

“Not having anger or displeasure in thought, word or deed even when someone gives us distress – this is called forgiveness.”

Mahäbhärata 3.313.82 states; kñamä dvandva sahiñëutvam |

“Forgiveness means to tolerate dualities like honour & dishonour, happiness & distress and favour & disfavour.”

Mahäbhärata 5.33.52 states; yadä hi kñamate sarvaà brahma sampadyate tadä |

“When a person tolerates everything, he achieves the Brahma-bhäva.”

Viduranéti 1.52 states; kñamaikä çäntiruttamä |

“Forgiveness alone is the best of all means to peace.”

Mahäbhärata 3.29.44 states; yeñäà manyurmanuñyäëäà kñamayä’bhihataù sadä | teñäà paratare lokästasmät kñäntiù parämatä |

“Those persons, whose anger always remains subdued by forgiveness, achieve the best of the worlds. Therefore, Kñamä is considered the supreme.”

Mahäbhärata 13.23.22 states; kñamävantaçca dhéräçca dharmekäryeñu codyatäù | maìgaläcära sampannäù puruñäù svargagäminaù ||

Those persons who are forgiving, who are composed, who keep making efforts in activities of dharma and who have auspicious conduct achieve heaven.

The dharma of däna (charity) goes together with the dharma of ahiàsä.

Manu-småti 4.246 states; dåòhakäré mådurdäntaù krüräcärairasaàvasan | ahiàsro damadänäbhyäà jayet svargaà tathävrataù ||

“A person who is resolute (one who completes the task that has been taken up inspite of obstacles), who is tender, who tolerates dualities such as happiness & distress, who does not associate with those who are cruel and who follows ahiàsä can, by adopting the vows of sense- control and charity, win heaven through the power of those vows.”

Çrémad-Bhägavatam 11.19.37 states; daëòanyäsaù paraà dänam |

“Laying aside the propensity of offence and violence towards all living creatures is indeed the supreme form of charity.”

This means, the best charity is actually to observe ahiàsä. The fundamental form of Sanätana- dharma is charity.

Mahäbhärata 14.91.33, 34 states; eña dharmo mahäyogo dänaà bhütadayä tathä | brahmacaryaà tathä satyamanukroço dhåti kñamä | sanätanasya dharmasya mülametat sanätanam || 61

“These are dharma and mahäyoga (supreme form of yoga) – Charity, compassion towards all living entities, brahmacarya, truthfulness, tenderness, forbearance and forgiveness. These are the eternal foundations of the Sanätana-dharma (eternal dharma).”

Mahäbhärata 3.33.46 states; dänaà yajïäù satäà pujä veda dhäraëamärjavam | eña dharmaù paro räjan balavän pretya ceha ca ||

“O king! Just like performance of yajïas, worship of saintly persons, study of Vedas and simplicity are different forms of dharma, charity is also a supreme and powerful form of dharma both in this world and in the next.”

One who is truly generous is also a follower of ahiàsä.

Mahäbhärata 14.19.24, 25, 26 state, tena dattäni dänäni päpenäçuddha buddhinäà | täni sarväëyanädhåtya naçyanti vipulänyapi || tasyädharmapravåttasya hiàsakasya durätmanaù | dänena kérttir bhavati na pretyeha ca durmatiù || dharma vai taàsiké yastu päpätmä puruñädhamaù | dadäti dänaà viprebhyo loka viçväsa käraëam ||

“All charity, even though in large amounts, if done by a person with sinful and impure intellect, while deserving disrespect, are totally in vain. One whose propensity is towards adharma, is violent in nature, is a vile person and is of crooked mentality, never receives any glory either in this world or in the next, inspite of performing charity. The lowest among men, the sinful ones who make a show of dharma give charity to Brähmaëas only to instill a pretentious belief in the minds of the ordinary people in their favour (that they are dharmätmäs).”

The natural manifestation of ahiàsä occurs in the forms of compassion, charity and in bestowing fearlessness in the minds of others.

Mahäbhärata 13.145 states; anäthän poñayed yastu kåpaëändhaka paìgukän | sa tu puëyaphalaà pretya labhate kåcchåmokñaëam || vedagoñöhäù sabhäù çälä bhikñüëäà ca pratiçrayam | yaù kuryyällabhate nityaà naraù çubhaà phalam ||

“One who maintains those who do not have anyone to take care of, those who are pitiable, those who are blind and those who are lame attains rewards for his good work in the form of freedom

from all difficulties. That person who constructs centres of Vedic studies, public halls and shelters for monks attains everlasting auspicious results.”

Mahäbhärata 13.63.9 states; kuöumbine sédate ca brähmaëäya mahätmane | dätavyaà bhikñave cännamätmané bhütimicchatä ||

“One who desires one’s own welfare must give food in charity to a highly elevated Brähmaëa who has a family (wife and children) and faces scarcity of food and also to those who beg for food.”

Mahäbhärata 13.59.3-4 state; abhayaà sarvabhütebhyo vyasane cäpyanugrahaù | yaïcäbhilañitaà dadyät tåñitämabhiyäcate || dattaà manyeta yaddattvä taddänaà çreñöhamucyate | datraà dätäramanveti yad dänaà bharatarñabha ||

“To bestow fearlessness to all living creatures, to be kind on them when they are in distress, to give in alms what a needy person desires to have, to provide water to a thirsty person who begs for water – these are superior forms of charity when given with the consideration that they have been given away completely (i.e. after giving something in charity one should not have even the slightest sense of possession of that object). O best of the Bhärata dynasty! The results of such acts of charity follow the donator (wherever he goes).”

Kürma-Puräëa 2.26.50 states; auñadhaà snehamähäraà roginaà rogaçäntaye | dadäno roga rahitaù sukhé dérghäyureva ca ||

“One who gives medicines and soft, healthy diet to a diseased person for curing his disease remains free from diseases, becomes happy and has a long life.”

Viñëu-dharma-puräëa 3.315.4 states; annaà hi jévitaà loke präëäçcännanibandhanäù || annadaù präëado loke sarvadaçca tathä’nnadaù ||

“In this world, “anna”, food is the very essence of life. The Life-air is tethered to food. Thus, a giver of food (annadätä) is a giver of life (präëadätä). A giver of food is the giver of everything. (This means that he achieves the fruits of all kinds of charity by giving food in charity).”

One who follows ahiàsä is kind-hearted and he is an embodiment of compassion. It is natural for him to be inclined to such activities which are considered as beneficial for this world. On account of such natural inclinations, activities such as giving food, water and medicines to those who are dying from hunger or thirst or diseases or creatures that are in a critical condition and thus saving them, feeding people, having community ponds dug, establishing hospitals and so on are considered to be aspects of their nature. The çästras have this to say about such charitable activities that are meant for the welfare of the world –

Agni-Puräëa 64.42.43 states; açvamedha sahasräëäà sahasraà yaù samäcaret | ekähaà sthäpayetoyaà tat puëyamayutäyutam || vimäne modate svarge narakaà na sa gacchati ||

“The piety one obtains from the performance of thousands of thousands of açvamedha-yajïa, when multiplied countless times, is the result obtained by establishing a water body (for the welfare of the people). Such a person rides around in an airplane and enjoys in heaven. He never goes to hell.”

Mahäbhärata 13.65.3-4 states; pänéyaà paramaà dänaà dänänäà manurabravét | tasmät küpäàçca väpéçca taòägäni ca khänayet || arddhaà päpasya harati puruñasyeha karmaëaù | küpaù pravåtta pänéyaù supravåttaçca nityaçaù ||

“Manu Maharäj has said that of all forms of charity, giving water is the best. Therefore one must have wells, ponds and lakes excavated. For a person by whose charitable act, a well that always provides good quality water to everyone has been excavated, half of his sins are destroyed by his action of excavating the well.”

Agni-Puräëa 64.44 states; gavädi pibate yasmättasmät karttur na pätakam | toyadänät sarvadänaphalaà präpya divaà vrajet ||

“The creator of that (water body) from which Go and other creatures drink water (and get satisfied) has not done any sinful act (In other words, all the sins involved in unknowingly killing creatures while excavating the water bodies get absolved.) By providing water, he achieves the fruit of all forms of charity. Thus he becomes eligible to go to heaven.”

Mahäbhärata 13.65.5-6 states; sarvaà tärayate vaàçaà yasya khäte jaläçaye | gävaù pibanti vipräçca sädhavaçca mågaù sadä | 64

nidäghakäle pänéyaà yasya tiñöhatyaväritam | sa durgaà viñamaà kåtsnaà na kadäcidaväpnute ||

“Everyone belonging to the lineage of a person are emancipated when Go, brähmaëas, saintly persons and different creatures drink water from the water-body dug out by him. That person who creates a water-body that provides drinking water even in the summer never falls into an extremely dangerous situation.”

Viñëu-dharma-Puräëa 2.122.25 states; taòägärämakarttärastathä’nyevåkñaropakäù | küpänäà ye ca karttäro durgäëyatitaranti te ||

“One who establishes lakes and gardens, one who plants trees and digs wells always surpasses dangerous circumstances.”

Mahäbhärata 13.58.21 states; sarvadänair gurutaraà sarvadänairviçiñyate | pänéyaà naraçärdüla tasmäd dätavyameva hi ||

“O lion amongst men! The greater of all forms of charity and the most special of all forms of charity is to give drinking water. Therefore water must always be given.”

In Ågveda 8.81.6 we have this statement that encourages us to perform charity that is of the nature of ahiàsä.

äto bhara dakñéëenäbhisavyena pramåçä |

“Donate with both your hands – left hand as well as the right.”

Mahäbhärata 13.141.77 states, dätavyam asakåcchaktyä ||

“One who desires one’s own welfare must always keep performing charity commensurate to his ability.”

Atharva-veda 3.24.5 states;

çatahasta samähara sahasrahasta saìkira | kåtasya käryasya ceha sagatià samävaha ||

“O human! Earn with a hundred hands and give away (to society in charity) with a thousand hands. Thus expand what you have done and what you shall do.” 65

Ågveda 5.37.1 states; vidadvasa ubhaya hastyä bhara |

“O wealthy one! Donate with both the hands.”

Taittiréya-Upaniñad states,

çraddhayä deyam, açraddhayä deyam çriyä deyam | hriyä deyam bhiyä deyam saàvidä deyam ||

“Give (in charity) with faith, give even if without faith. Give from your wealth that is prospering. Even when you do not have prosperity, give out of shame. Give out of fear of ridicule by the society and give with full discriminative understanding of the importance of giving.”

In other words, whether one has faith or not, däna or charity is an act of dharma that must be done in all circumstances.

Matsya-Puräëa 40.3 states; dharmagataà präpya dhanaà yajeta dadyät sadaivätithén bhojayecca | abhayadänaïca parairadattaà saiñä gåhasthopaniñat puräëé ||

“Having obtained weath by means that are in conformance with dharma, one must give it away in charity. When giving, give gifts in charity to atithis (unexpected visitors) always and feed them. Objects not offered by others should not be taken. This is the ancient Upaniñad of householders (i.e. confidential instructions for householders).”

Purity or cleanliness is practised in a proper manner only through ahiàsä. In this context, Viñëu-dharma-Puräëa 3.249.6 states; yo’rthe çuciù sa hi çuciù na mådväri çuciù çuciù | tataçcäpyadhikaà çaucaà ahiàsä parikértitaù ||

“Purity in matters of money is realy purity. The purity that comes through cleansing by earth and water is not actually purity. Even purer is the purity that comes about by practising ahiàsä.”

The practice of asteya (non-stealing) becomes complete only by practising ahiàsä.

Kürma-Puräëa 2.29.30-32 states, steyädabhyadhikaù kaçcit nästyadharma iti småtiù | hiàsä caiñä parä diñöä sä cätmajïänanäçikä || 66

yadetat draviëaà näma präëä hyete vahisvaräù || sa tasya harati präëän yo yasya harate dhanam ||

“The småtis say that there is no greater adharma than stealing. Stealing is the worst form of hiàsä that destroys the knowledge of the self. One’s wealth and assets are actually one’s life outside his body. One who steals other’s wealth actually steals his life-airs and therefore kills him.”

In other words, stealing is certainly an act of hiàsä.

Viñëu-dharma-Puräëa 3.252.11 states; stré hiàsä dhana hiàsä präëa hiàsä ca däruëä | hiàsä ca trividhä proktä varjitä paëòitairnaraiù ||

“Learned ones consider three kinds of violence as eschewable 1) Stré-hiàsä – violence towards women, 2) Dhana-hiàsä – usurping other’s wealth/ property through stealing, dacoity, forceful possession etc, 3) däruëa or Präëa-hiàsä – killing someone cruelly.”

Viñëu-dharma-Puräëa 3.252.12 states; ahiàsakastu yatnena varjayet parastriyam | vijane’pi tathä nyastaà paradravyaà prayatnätaù ||

“One who practices ahiàsä must, with conscious efforts give up others’ wives. He must also, with conscious efforts, not take what belongs to others, without their proper permission, even if it lies unclaimed in a desolate place.”

Practices like control of the senses, brahmacarya and so on become accomplished only through the practice of ahiàsä. As long as conduct pertaining to ahiàsä such as compassion, forgiveness and so on do not manifest in the life of an individual, completeness of his practice of self control, mastery over the senses, brahmacarya and other forms of dharma is not possible.

In this context, Mahäbhärata 5.43.23-25 states; damo hyañöädaçaguëa pratikülaà kåtäkåte | anåtaà cäbhyasüyä ca kämärtho ca tathä spåhä || krodha çokas tathä tåñëä lobhaù paiçunyam eva ca | matsaraç ca vihiàsä ca parityägas tathä ratiù || apasmäraç cätivädas tathä saàbhävanä’tmani | etair vimukto doñair yaù sa däntaù sadbhir ucyate ||

“For dama (control of the senses) to be there, there must be eighteen qualities present. These eighteen qualities can arise only if eighteen defects – the opposites of the eighteen qualities, are given up. These eighteen defects are : 1) faulty attitude that is associated with hiàsä, 2) having a 67

perverted understanding in the matter of what is not to be done, 3) telling lies, 4) to see faults amongst good qualities, 5) lust in the matter of women, 6) being always engaged in acquiring wealth, 7) desire to enjoy, 8) anger, 9) grief, 10) thirst for pleasure 11) greed, 12) back-biting, 13) jealousy, 14) violent attitude, 15) Non-attraction towards scriptures, 16) being oblivious of one’s obligations, 17) harsh and abusive speech and 18) considering oneself to be great. Only those who are free from these defects are called as dänta or self-controlled by the saints.”

Mahäbhärata 5.63.14-15 states; kñamä dhåtirahiàsä ca samatä satyamärjavam | indriyavijayo dhairyaà märdavaà hréracäpalam || akärpaëyamasaàrambhaù santoñaù çraddhänatä | etäni yasya räjendra sa däntaù puruñaù småtaù ||

“O best of the kings! That person in whom the following qualities are present – forgiveness, forbearance, ahiàsä, equanimity, truthfulness, straightforwardness, control over the senses, patience, tenderness, modesty, tranquility, munificience, absence of anger, satisfaction and having faith is alone considered a dänta or one who has conquered his senses.”

The fault that is inimical to the control of the senses is mada – arrogance.

Mahäbhärata 5.45.9-11 states; mado 'ñöädaçadoñaù sa syät purä yo 'prakértitaù | lokadveñyaà prätikülyam abhyasüyä måñävacaù || kämakrodho päratantryaà parivädo 'tha paiçunam | arthahäni nirvivädaç ca mätsaryaà präëipéòanam || érñyä modo 'tivädaç ca saàjïänäço 'bhyasüyitä | tasmät präjïo na mädyeta sadä hy etad vigarhitam ||

“For winning over the senses, it is extremely necessary that one must be free form violent activities associated with mada (arrogance). There are eighteen faults associated with mada. They are – 1) Hatred towards the world, 2) Behaviour that is contrary to the scriptures, 3) Calumny against noble persons, 4) Telling lies, 5) Lust, 6) Anger, 7) Dependence on others, 8) Finding fault with others, 9) Back-biting, 10) Misusing money causing its loss, 11) Quarrel, 12) Intolerant to others’ welfare, 13) Causing distress to other living creatures, 14) Jealousy, 15) Exhilaration, 16) Excessive harsh and abusive speech, 17) Lack of proper discriminative thinking, 18) To see faults amongst good qualities. Therefore, a wise person must not be arrogant for arrogance is always reprehensible.”

Mahäbhärata 12.220.15 states; abhayaà yasya bhütebhyaù sarveñämabhayaà yataù | namasyaù sarvabhütänäà dänto bhavati buddhimän ||

“One who does not fear any living creature and about whom all creatures are fearless, that self- controlled (dänta) and intelligent person becomes worshipable by all.”

Tapa (penance or austerity) is effected only by means of following ahiàsä. The scriptures consider tapa also to be a specific dharma. Tapa is of three types – physical, mental and verbal. All these three types of Tapa are means for a conduct that has ahiàsä. The scriptural statements in this regard are as follows –

Mahäbhärata 6.41.14 states; devadvijagurupräjïa püjanaà çaucamärjavam | brahmacaryamahiàsä ca çäréraà tapa ucyate ||

“Worship of the devatas, Brähmaëas, Guru and wise persons, purity, simplicity, brahmacarya and ahiàsä are included in physical Tapa (done with the body).”

Mahäbhärata 12.79.17-19 states; tapo yajïädapi çreñöhamityeñä paramäçrutiù | ahiàsä satyavacanamänåçaàsyaà damo ghåëä | etat tapo vidurdhérä na çarérasya çoñaëam ||

“tapa (austerity) is superior to yajïa (sacrifice) – this is the supreme statement of the çrutis. Not committing hiàsä gainst any creature, speaking the truth, giving up cruelty, keeping the mind and senses under control, compassion towards everyone – these are considered as tapa by the wise and not merely tormenting the body.”

Mahäbhärata 12.192.17-18 states; sopadhaà nikåtiù steyaà parévädé hyasücitä | paropaghäté hiàsä ca paiçunyamanåtaà tathä || etänäsevate yastu tapastasya prahéyate | yastvetän näcared vidväàs tapastasya pravardhate ||

“Duplicity, malice, stealing, criticising others, harming others, hiàsä towards living creatures, back-biting and falsehood – the tapasyä (austerity) of the person who has these bad qualities is destroyed. But the tapasyä of the wise one who does not bring these bad qualities into his conduct is always increasing.”

The Bhagavad-gétä (17.16) says; manaù prasädaù saumyatvaà maunamätmavinigrahaù | bhävasaàçuddhirityetattapo mänasamucyate ||

“Clearness of the mind, tranquility, vow of silence, control of the mind, proper purity of the mental tendencies – all these are called tapasyä of the mind.”

Ahiàsä is prescribed totally both in varëäçrama-dharma and in spiritualism. Both the general and special rules of varëa and äçrama have been stated in the scriptures. ahiàsä and its inseperable aspects like compassion, mercy and protection of living creatures have the chief place amonst them. At the same time, cruelty and activities of hiàsä have also been prohibited.

Be it the life of a householder or that of a spiritualist, adoption of the principle of ahiàsä in conduct is required in accordance with the äçrama of the person. Therefore both Mahäbhärata 12.191.15 and Näradéya-Puräëa 1.43.116 while mentioning that ahiàsä must be followed in all stages (äçramas) of life, state “ahiàsä satyamakrodhaù sarväçramagataà tapaù” (ahiàsä, truthfulness and freedom from anger are austerities to be performed in all stages (äçramas) of life).

Other scriptural evidences for this are as follows –

Viñëu-Puräëa 3.8.36-37 states; dayä samastabhüteñu titikñänätimänitä | satyaà çaucamanäyäso maìgalaà priyaväditä || maitryaspåhä tathä tadvadakärpaëyaà nareçvara | anasüyä ca sämänya varëänäà kathitä guëäù ||

“Compassion towards all living creatures, endurance, freedom from arrogance, truthfulness, purity, industriousness, propitious behaviour, speaking affectionately, friendliness, unselfishness, munificience, not picking faults in others, these are the general qualities for all varëas.”

Çrémad-Bhägavatam 11.17.21 states; ahiàsä satyamasteyamakämakrodhalobhatä | bhütapriyahitehä ca dharmo’yaà särvavarëikaù ||

“Ahiàsä, truthfulness, non-stealing, absence of lust, anger and greed, affectionate behavior towards all living entities and working for their welfare – these are the general dharma for all varëas.”

In Viñëu-saàhitä, under the descriptions of the duties under the varëäçrama-dharma, it is mentioned; kñamä satäà damaù çaucaà dänamindriya saàyamaù | ahiàsä guruçuçrüñä térthänusaraëaà dayä || ärjavatvamalobhaçca deva-brähmaëa-püjanam | anabhyasüyä ca tathä dharmaù sämänya ucyate ||

“The general duties of all varëas are: Forgiveness, truthfulness, control of the mind, purity, charity, control of the senses, ahiàsä, serving Guru, visit to holy places, compassion, straightforwardness, absence of greed, worship of the devatas and the Brähmaëas and not picking faults in others.”

Viñëu-Puräëa 3.8.24 prescribes ahiàsä in the dharma of brähmaëas as follows – sarvabhütahitaà kuryyännähitaà kasyacit dvijaù | maitré samastabhüteñu brähmaëasyottamaà dhanam ||

“A dvija (twice-born Brähmaëa) must remain fully engaged in the welfare of all living creatures. He should never do anything that leads to any kind of distress for anyone. The greatest wealth and the greatest dharma of a Brähmaëa is friendliness towards all living creatures.”

Mahäbhärata 12.269.33 states; abhayaà sarvabhutebhyaù sarveñämabhayaà yataù | sarvabhütätmabhüte yastaà devä brähmaëaà viduù ||

“The devatas consider him to be a Brähmaëa or one realised in Brahman, who is not scared of any creature, about whom there in no fear in any creature and who is the ätmä or self of all creatures, in other words, he considers other creatures to be like himself.”

Mahäbhärata 13.141.41-42 states, yajïaçca paramo dharmastathä’hiàsä ca dehiñu | apürva yojanaà dharme vighasäçitvameva ca || bhukte parijane paçcät bhojanaà dharma ucyate | brähmaëasya gåhasthasya çrotriyasya viçeñataù ||

“The dharma of gåhasthas (householders) has been delineated as follows – yajïa is the supreme dharma and so is ahiàsä towards all embodied creatures. He must not eat first in his home. Being a vighasäçé (one who eats the remnants of food offered to others first) is his dharma. Eating food after offering it to others in his family is the main dharma for householder Brähmaëas, especially those who have heard the Vedas and does Vedäbhyäsa (daily recital of Vedas).”

Ahiàsä is the dharma of Kñatriyas also –

In the context of the duties of a Kñatriya, Manusmåiti 7.50 states; pänamakñäù striyaçcaiva mågayä ca yathäkramam | etat kañöatamaà vidyäccatuñkaà kämajaà gaëe ||

“Understand that these four vices arising from physical desires result in more and more distress respectively – Drinking , gambling, (illicit relations with) women and hunting.”

Manu-småti 7.51 states; daëòasya pätanaà caiva väkpäruñyärthadüñaëe | krodhaje’pi gaëe vidyät kañöametattrikaà sadä ||

“Punishing others, speaking harsh words and illegally usurping others’ property – understand that these three vices arising out of anger result in distress for Kñatriya kings.”

Ahiàsä dharma for Çüdra varëa too has been described in Mahäbhärata 13.141; ahiàsakaù çubhäcäré daivatadvijavandakaù | çüdro dharma phalairiñöaiù svadharmeëäpi yujyate ||

“A Çüdra must practice ahiàsä, have good conduct and worship devas and Brähmaëas. Such a Çüdra, achieves all desired rewards of dharma by following his own dharma well.”

In the Brahmacarya-äçrama, the rule of following ahiàsä is mentioned in this manner in Garuòa-Puräëa – apriyaà na vadet jätu brahmasütré vinétavän |

“One who has adopted the sacred thread (a Brahmacäri) must be humble and should not hurt anyone by his speech.”

The conduct of ahiàsä for those in the Gåhastha-äçrama is described in Dakña-Småti 2.48-49 in this manner – vibhägaçélo yo nityaà kñamäyukto dayäparaù | devatätithi bhaktaïca gåhasthaù sa tu dhärmikaù || dayä lajjä kñamä çraddhä prajïä yogaù kåtajïätä | ete tasya guëäù santi saà gåhé mukhya ucyate ||

“Only that Gåhasthé (householder) who has the nature of distributing food before accepting his own share, is always forgiving, is very compassionate and is devoted to devatas and surprise guests is considered to be dhärmik. Such a Gåhasthé is considered the most excellent in whom these qualities are seen – compassion, modesty, forgiveness, faith in scriptures, intelligence, skilfulness in action and correctness in conduct.”

Mahäbhärata 13.141.25 states; ahiàsä satyavacanaà sarvabhütänukampanam | çamo dänaà yathäçakti gärhasthyo dharma uttamaù || 72

“Not committing hiàsä against any creature, truthful speech, being compassionate towards all living entities, control over the mind and the senses and charity commensurate to one’s ability – these constitute the supreme dharma of Gåhasta-äçrama.”

Näradéya-Puräëa 1.4.73 states; karmaëä manasä väcä bädhate yaù sadä parän | nityaà kämädibhiryukto müòhadhéù procyate tu saù ||

“He is called a man of foolish intellect who always gives distress to others through thoughts, words and deeds and is ever absorbed in lustful enjoyment.”

Mahäbhärata 3.209.44 states; satäà dharmeëa varteta kriyäçiñöavadäcaret | asaìkleçena lokasya våttià lipsyeta vai dvija ||

“One must conduct himself in accordance with the dharma of wise men. One must behave like a cultured individual. One must desire to have such a profession for earning his livelihood that does not harm any living creature in this world.”

Kürma-Puräëa 2.16.1 states; na hiàsyät sarva bhütäni nänåtaà vä vadet kvacit | nä hitaà näpriyaà brüyänna stenaù syät kathaïcana ||

“A gåhastha must never commit hiàsä against any living creature, neither should he speak untruth. He should never speak in a damaging or displeasing manner and must never steal.”

Mahäbhärata 12.359.7 states; gåhastha dharmo nägendra sarvabhüta hiteratäù |

“O King, the dharma of a householder is to always be intently engaged in activities meant for the welfare of all living entities.”

Yäjïavalkya-småti 1.6.156 states; karmaëä manasä väcä yatnäd dharmaà samäcaret | asvargyaà lokavidviñöaà dharmyamapyäcarennatu ||

“A gåhastha must endeavor to perform dharma in thought, word and deed. He should not perform dharma in such a manner that it does not lead him to heaven or creates hostility in this world.” 73

Kürma-Puräëa 2.16.33 states; na kuryäd-duùkha vairäëi vivädaà caiva paiçunam |

“A gåhastha must not produce distress, enmity, dispute or malignity by his behavior.”

In the institution of marriage, producing distress of any kind is prohibited. For instance, Manu- småti 3.33 states; hatvä chitvä ca bhitvä ca kroçantéà rudatéà gåhät | prasahya kanyäharaëaà räkñasé vidhirucyate ||

“To forcibly abduct a bride by killing or maiming or threatening (the family members of the bride) and taking her away when she is shrieking or crying (in distress that she is being taken away by force) is called as räkñasa-viväha (demonic wedding). Since it belongs to the lowest category, it is to be shunned.”

Païca-sünä yajïa that nullifies the five kinds of sins is explained in Manu-småti 3.68-72 as follows – païcasünä gåhasthasya cullé peñaëyupaskaraù | kaëòané codakumbhaçca badhyate yästu vähayan | täsäà krameëa sarväsäà niñkåtyarthaà maharñibhiù | païca kluptä mahäyajïäù pratyahaà gåhamedhinäm || adhyäpanaà brahmayajïaù pitåyajïastu tarpaëam | homo daivo valirmauto nåyajïo’tithi püjanam | païcaitänyo mahäyajïänna häpayati çaktitaù | sa gåhe’pi vasannityaà sunädauñairna lipyate || devatä’tithi bhåtyänäà pitåëämätmanaçca yaù | nirvapati païcänämucchvasanna sa jévati ||

“There are five sünäs (places where violence is committed against living creatures and thus sins are committed) for the gåhasthés. They are the hearth, the grinding stone, the broom stick, the mortar & pestle, and the water pitcher. While using these, the householder unknowingly gets entangled in sins of hiàsä against living creatures. For expiation of the sins committed by them, five great yajïas (païca-mahä-yajïa) have been prescribed by the great åñis, which those situated in gåhastha-äçrama is supposed to perform every day. Brahma-yajïa (yajïa of Brahmä) consists of the study and teaching of the Vedas; Pitå-yajïa (yajïa of the pitås) consists of performing tarpaëa or offering oblations to the forefathers; Deva-yajïa (yajïa of Devatäs) consists of performance of homas; Bhüta-yajïa (yajïa of living entities ) consists of performing bali & vaiçvadeva yajïas in which living creatures are fed; Nå-yajïa (yajïa of human beings) consists of offering respect and hospitality to the atithis or surprise-guests. Those who do not abandon the performance of these yajïas in accordance with their abilities, do not get entangled in the sins associated with the five sünäs even when they live in gåhastha-äçrama. That gåhasthäçrami (householder) who does not 74

satisfy the devatäs, the surprise-guests, other living creatures, elders such as one’s parents, servants, forefathers and his own self by giving offerings through the five yajïas, does not really live, even though he breathes. (He is as good as dead).”

The purport of the above verses is this – Violence is unavoidable in household activities like cooking. The places in homes where such violence unknowingly occurs are called sünä. The first sünä is connected with activities done incidentally like entering a water body all of a sudden or diving into water or drinking water without filtering it by a cloth. The second sünä occurs when we unknowingly step on insects and worms while moving around in darkness or in a hurry, thus killing them. The third sünä occurs while chopping wood, etc. with an axe or while grinding, powdering, peeling wood etc. The fourth sünä occurs while brooming, threshing or pounding the grains. The fifth sünä occurs while lighting fire or while cooking, heating water, frying, peeling, etc.

The rule of performing five kinds of yajïas has been given to liberate the householders from these five kinds of sins. The first yajïa is Brahma-yajïa, which consists of studying (under someone), teaching and self-studying of Vedas and other revealed scriptures. The second is Pitå- yajïa, which consists of giving oblations to the forefathers. The third yajïa is Deva-yajïa where offerings (ähuti) are given in a sacrificial fire. The fourth yajïa, Bhüta-yajïa, consists of offering food to other living entities. Lastly, Nå-yajïa or Manuçya-yajïa consists of offering food, etc. to surprise guests who visit without prior information. By performing the last two of these yajïas i.e., Bhüta-yajïa and Nå-yajïa, one performs his dhärmik responsibilities and duties towards the human beings and other creatures of the entire universe through a mood of detachment (i.e. by keeping one’s ego low), and thus he works his way towards getting liberated from the sinful reactions of the violence performed unknowingly.

Through performance of Bhüta-yajïa the quality of compassion is manifested. It is through the Bhüta-yajïa that one manifests one’s compassion towards the other living entities and animals of the lowest organisation that may otherwise be considered petty and disregarded, towards one’s own family and towards the poor and diseased people of the society.

Padma-Puräëa 1.15.302 states; nätmärthe päcayedannam |

“Cooking should not be done only for the sake of feeding one’s own self. (It should be done for removing the hunger of other living creatures).”

The mentality with which one must donate food (annadäna) to the living creatures is explained thus in the Viñëu-Puräëa, 3.11.51-52 – devä manuñyäù paçavo vayäàsi siddha sma yakñoraga daitya saàghäù | pretäù piçäcästaravas samastä ye cännamicchanti mayätta dattam || pipélikä kéöapataìgaçca bubhukñitäù karmaëibandhabaddhäù | prayäntu te tåptimidaà mayännaà tebhyo visåñöaà sukhino bhavantu || 75

“The devas, human beings, animals, birds, siddhas, yakñas, reptiles, demons, pretas, piçäcas, trees, ants, insects, worms, etc. and all those who are entagled in the results of their own karma, are in distress due to hunger and desire for the food that has been given by me; I am making this annadäna for all of them; may they all achieve satisfaction and happiness by this.”

In Vänaprastha äçrama, ahiàsä is the basic code of conduct.

Manu-småti 6.8 states, svädhyäye nityayuktaù syäd dänto maitraù samähitaù | dätä nityämanädätä sarvabhütänukampakaù ||

“In Vänaprastha-äçrama, one must always be devoted to the repeated study of the Vedas. He should be tolerant (towards dualities like heat & cold, pleasure & pain, glorification & calumny etc.). He has to have a friendly attitude towards all and have his mind under control; He should have a charitable nature, he should not accept gifts and he should be kind and compassionate towards all living creatures.”

In Mahäbhärata 14.46.35-39, ahiàsä is described in Sannyäsa-äçrama in the following manner: ahiàsä brahmacaryaà ca satyam ärjavam eva ca | akrodhaç cänasüyä ca damo nityam apaiçunam || añöäsv eteñu yuktaù syäd vrateñu niyatendriyaù | äçéryuktäni sarväëi hiàsä yuktäni yäni ca || lokasaàgraha dharmaà ca naiva kuryän na kärayet | paraà nodvejayet kaà cin na ca kasya cid udvijet | viçväsyaù sarvabhütänäm agro mokñavid ucyate ||

“A sannyäsi must always follow the following eight vows carefully – ahiàsä, brahmacarya, truthfulness, straightforwardness, freedom from anger, non-enviousness, control of senses and non-criticism of others. He must keep his senses under control. He must neither perform himself nor make others perform all dharma meant for Loka-saàgraha (welfare of the world), whether they are done in connection with any of his own desires or whether they are connected with hiàsä in any manner. He must neither agitate anyone nor be agitated by anyone. He becomes trustworthy for all living creatures. Such a sannyäsi is the foremost of all and is called as the knower of mokña-dharma, the dharma of liberation from worldly existence.”

Çrémad-Bhägavatam 11.19.42 states; bhikñoù dharmaù çamo’hiàsä |

The dharma of a sannyäsi (mendicant) mainly consists of peace and ahiàsä.

Kürma-Puräëa 2.28.18, 19, 22 states; 76

rägadveñaviyuktätmä samaloñöäçmakäïcanaù | präëihiàsänivåttaçca mauné syät sarvaniùspåhaù || dambhähaàkära nirmukto nindäpaiçunyavarjitaù | ätmajïänaguëopetaù yatirmokñamaväpnuyät ||

“A sannyäsi must be devoid of attachment and aversion. He should treat a clod of earth, a stone and a piece of gold as the same. He should desist from committing hiàsä to any living creature. He should remain silent and be unattached to everything. He should be totally free from arrogance and pride. He should be devoid of the tendency to criticize or back-bite others. He should be equipped with the good quality of self-realization. This kind of a sannyäsi attains liberation.”

Padma-Puräëa 3.59.19 states; präëihiàsä nivåttiçca mauné syät sarvaniùspåhaù |

“A sannyäsi must desist from committing hiàsä to any living creature in every respect. He should observe silence and be unattached in everything.”

Yäjïavalkya-småti 3.4.65 states; näçramaù käraëaà dharme kriyamäëo bhaveddhi saù | ato yadätmano’pathyaà pareñäà na tadäcaret ||

“The symbols of a particular äçrama (like daëòa, kamaëòalu etc) are not the means for following dharma (which is in the form of ätmopäsana or being intent on the Lord). Performance of dharma is based on the right action. Hence, one must not do to others whatever one finds as unsuitable or unbeneficial for himself.”

There are various means for going ahead on the sequential stages of manuñyatva (humanness), devatva (godness) and bandha-muktatva (freedom from bondage). Whether it be in karma-yoga, jïäna-yoga and bhakti-yoga of the Gétä or in the path of yoga-sädhanä in accordance with the yoga- sütras, or in the path of jïäna where one develops detachment or in the path of extreme austerities, one does not achieve the goal without ahiàsä being established first. Its scriptural description is found below –

Viñëu-dharma-Puräëa 3.233.203 states;

änåçaàsyaà kñamä satyamahiàsä ca damaùspåhä | dhyänaà prasädo mädhuryaà cärjavaà ca yamä daça ||

“Compassion (tenderness of heart), forgiveness, truthfulness, ahiàsä, control of the senses, desire for liberation, performance of meditation, blissfulness, sweetness in behavior and straightforwardness – these ten constitute ‘yama’.” 77

Kürma-puräëa 2.11.13 states; ahiàsä satyamasteya brahmacaryäparigrahaiù | yamäù saàkñepataù proktäçcittaçuddhipradä nåëäm ||

“Ahiàsä, truthfulness, non-stealing, brahmacarya, non-acceptance of gifts – these five constitute yama. They are the foundation for yoga-sädhanä (the path of yoga) and they are the means for cittaçuddhi (purification of the minds) for those who aspire for emancipation.”

The Vyäsa-bhäñya on Yoga-sütras 2.30 is as follows – taträhiàsä sarvathä sarvadä sarvabhütänäm anabhidrohaù | uttare ca yamaniyamäù tanmülästatsiddhi-paratayaiva tatpratipädanäya pratipädyante, tadavadätarüpakaraëäya upädéyante | tathä coktaà sa khalu ayaà brähmaëo yathä yathä vratäni bahüni samäditsate tathä tathä pramädakåtebhyo hiàsä-nidänebhyo nivarttamänaù tämeva avadätarüpämahiàsä karoti |

“Ahiàsä is the first of the five yamas. Ahiàsä means not having any harmful feeling towards any creature at any time. The remainder of the yama, viz., truthfulness, brahmacarya, non- stealing and non-acceptance of gifts, as well as all the five niyamas viz., purity, satisfaction, austerity, self-study of the Vedas and devotion to God all have their foundation in ahiàsä alone. This is because, only when ahiàsä is successful are truth, etc. successful. Thus, it is only for establishing ahiàsä firmly that all other virtues are talked about. Therefore, it can be said that as a Brähmaëa performs more and more austerities, so does he become alienated from the cause of harm to others and thus, his tendency of performing ahiàsä keeps becoming more and more pure.”

Atharva-Veda 4.34.3 says;

äste yama upayäti devän |

“One who follows yama (in the form of ahiàsä, truthfulness, non-stealing, brahmacarya, and non-acceptance of gifts) achieves the state of being a deva.”

Ahiàsä should be practiced equally in the path of jïäna-yoga as well as that of bhakti-yoga.

Näradéya-Puräëa 1.33.35 states; ahiàsä satyamakrodho brahmacaryäparigrahäù | anérñyä ca dayä caiva yogayorubhayoù samäù ||

“Ahiàsä, truthfulness, non-anger (in other words forgiveness), brahmacarya, non-acceptance of gifts, not being jealous and compassion – these are to be practised equally in both the paths of yoga (jïäna and kriyä).” 78

Ahiàsä must be followed in dhyäna-yoga too.

Agni-Puräëa 374.13-15 states; jïäna-yajïaù paraù çuddaù sarvadoñavivarjitaù | teneñövä muktimäpnoti bähyaçuddhaiçca nädhvaraiù || hiàsä doñavimuktitvädviçuddhiçcittasädhanaù | dhyänayajïaù parastasmädapavarga phalapradaù ||

“Dhyäna-yajïa is extremely purifying and is devoid of all faults. Therefore, only by following dhyäna-yajïa does one achieve liberation, not by maintaining only external purity or by the performance of external yajïas. After getting freed from the fault of hiàsä, citta-çuddhi (purification of the mind) takes place. Only after that dhyäna-yajïa, the giver of the fruit of liberation becomes complete.”

Mahäbhärata 12.270.39-40 states;

änåçaàsyaà kñamä çäntirahiàsä satyamärjavam | adroho’nabhimänaçca hréstitikñä kñamastathä || panthäno brahmaëastvete etaiù präpnoti yat param | tad vidvänanubudhyeta manasä karma niçcayam ||

“Compassion towards all living creatures, forgiveness, peace, ahiàsä, truthfulness, simplicity, freedom from malice, non-haughtiness, modesty, forbearance and self control – these constitute the path for attaining the Supreme. Through them one achieves that which is the Supreme (parabrahma). Therefore, knowing this, a wise person should apply his mind and decide on the actual consequences of his actions.”

Mahäbhärata 12.21.5 states; yadä’sau sarvabhütänäà na duhyati na käìkñati | karmaëä manasä väcä brahmasampadyate tadä ||

“When a person does not bear malice or is not covetous of all the living creatures in thought, word or deed, he then achieves Parabrahma, the Supreme Lord.”

In Mahäbhärata 13.113.1, emperor Yudhiñöira asked Båhaspati – ahiàsä vaidikaà karma dhyänamindriyasaàyamaù | tapo’tha guruçuçrüñä kià çreyaù puruña prati ||

“Which of these activities is most propitious to human beings – ahiàsä, performance of duties as per Vedic injunctions, meditation, control of the senses or physical service to one’s guru and other elders?” 79

The answer appears in Mahäbhärata 13.144.8-9 as – präëätipätäd viratäù çélavanto dayänvitäù | tulya dveñyapriyä däntä mucyante karmabandhanaiù ||

“Those who keep away from killing any living creature, are virtuous, compassionate do not get entangled by karma. Only those who are equally disposed towards enemies and friends and are self-controlled, get freed from the entanglements of karma.”

Mahäbhärata 13.144.7 states; vétarägä vimucyante puruñä karmabandhanaiù | karmaëä manasä väcä ye na hiàsanti kiàcana ||

“Those who do not commit hiàsä towards any creature by thought, word or deed and who are devoid of mental perturbations like attachment, are liberated from the entanglements of karma.”

Only one who bestows fearlessness to all living creatures and is a friend to all living creatures is qualified to ascend to the planet of Brahmä. abhayaà sarvabhütebhyo dattvä naiñkarmyamäcaret | sarvabhütasukho maitraù sarvendriya yato muniù ||

“After vänaprastha stage of life, one must practice renunciation of work (accept sannyäsa). He should take pleasure by pleasing all living creatures and should have a friendly disposition towards them, and he should maintain the mode of life of a muni and keep all senses under control.”

Manu-småti 6.39 states; yo dattvä sarvabhütebhyaù pravrajatyabhayaà gåhät | tasya tejomayä lokä bhavanti brahmavädinaù ||

“One who, having bestowed fearlessness to all living creatures – both immobile and mobile, renounces home (accepts sannyäsa), achieves Brahmaloka, the brilliant planets of the Brahmajïänis.”

Mahäbhärata 11.7.25 states; abhayaà sarvabhütebhyo yo dadäti mahépate | sa gacchati paraà sthänaà viñëoù padamanämayam ||

“O King! One who bestows fearlessness to all living creatures goes to the abode of Viñëu that is devoid of all distresses.” 80

Mahäbhärata 12.298.4 states; chhittvä’dharmamayaà päçaà yadä dharme’bhirajyate | dattvä’bhayakåtaà dänaà tadä siddhimaväpnute ||

“Having severed the bondage of adharma, when one becomes fully engaged in the path of dharma, having bestowed fearlessness in all, he achieves the desired goal immediately.”

Båadäraëyaka-Upaniñad 4.4.25 states; abhayaà vai brahma |

“Fearlessness is verily Brahman. (In other words, achieving Brahman means becoming completely fearless).”

Mahäbhärata 12.262.17 states; yo’bhayaù sarvabhütänäà sa prapnotyabhayaà padam |

“Only one who bestows fearlessness to other living creatures achieves the absolute, fearless state.”

In Bhäratéya culture, which is based on ahiàsä, yajïa is given the essential place. The idea of killing animals in sacrifice can never be a part of yajïas. In course of time, out of ignorance and false opinions born of ignorance, there were attempts at including violence against animals as a part of yajïa. But such attempts were totally unsuccessful. Those who attempted to do this attained degradation.

Be it offerings of yajïa or offerings to forefathers, violence against living creatures is prohibited in every sense. Similarly eating meat or offering meat is also prohibited in every manner. Scriptural evidences in this connection are as the following –

Mahäbhärata 13.115.49-51 states;

çrüyate hi puräkalpe nåëäà vréhimayaù paçuù | yenäyajanta yajvänaù puëyalokaparäyaëäù || åñibhiù saàçayaà påñöo vasuç cedipatiù purä | abhakñyamapi mäàsaà yaù präha bhakñyam iti prabho || äkäçädavanià präptas tataù sa påthivépatiù | etad eva punaç coktvä viveça dharaëétalam ||

“It is heard that in the past cakes in animal forms made of grains were used in the yajïas of human beings who desired to achieve the heavenly planets. The yäjïiks who were always engaged in the processes that would lead to heavenly planets used to conduct the sacrifices using 81

these only. In ancient time, the sages asked Vasu, the King of Cedi a doubt. King Vasu declared meat, which should actually not be eaten in every manner, as edible. For having given such an improper verdict, King Vasu fell from his heavenly vehicle upon this earth. Once again, as a result of saying the same thing even on earth, he entered into a chasm on the surface of the earth.”

Mahäbhärata 6.3.54 states; na vadhaù püjyate vede, hitaà naiva kathaïcana |

“Killing is not glorified in the Vedas, neither does it do anything good to anybody.”

Çrémad-Bhägavata-Mahapuräëa 5.26.31-32 states; ye tv iha vai puruñäù puruña-medhena yajante yäç ca striyo nå-paçün khädanti täàç ca te paçava iva nihatä yama-sadane yätayanto rakño-gaëäù saunikä iva svadhitinävadäyäsåk pibanti nåtyanti ca gäyanti ca håñyamäëä yatheha puruñädäù || ye tv iha vä anägaso’raëye gräme vä vaiçrambhakair upasåtän upaviçrambhayya jijéviñün çüla- süträdiñüpaprotän kréòanakatayä yätayanti te’pi ca pretya yama-yätanäsu çülädiñu protätmänaù kñut-tåòbhyäà cäbhihatäù kaìka-vaöädibhiç cetas tatas tigma-tuëòair ähanyamänä ätma- çamalaà smaranti ||

“Those men who worship by conducting yajïas such as puruñamedha-yajïa or naramedha- yajïa (in which human beings are sacrificed) in this world and those women who eat the meat of humans and animals, the human victims who were killed like beasts are born in the abode of Yama (the God of death) as Räkñasas. They, like butchers, cut asunder with swords those men and women who had sacrificed them. They drink their hot blood and sing and dance in merriment just as the human eaters had done here on the earth.

There are some people who give shelter to innocent animals and birds of village or forests that desire the safety of their life, making them believe through many means that they will be protected and once they come to them, they catch them and pierce them with lances or threads and play with them like toys, tormenting them. After death, during the course of the sufferings inflicted on them by the assistants of Yamarāja, they are pierced with sharp lances. They suffer from hunger and thirst, and sharp-beaked birds such as vultures and herons come at them from all sides to tear at their bodies. They then remember the sins they had committed.”

Mahäbhärata 12.337.6-11 states; teñäà saàvadatämeva åñéëäà vivudhaiù saha | märgägato nåpa çreñöhastaà deçaà präptavän vasuù || antarikñacaraù çrémän samagrabalavähanaù | taà dåñövä sahasäyäntaà vasuà te tv antarikñagam || ücur dvijätayo devän eña chetsyati saàçayam | 82

yajvä dänapatiù çreñöhaù sarvabhütahitapriyaù || kathaà svid anyathä brüyäd eña väkyam mahän vasuù | evaà te saàvidaà kåtvä vibudhä åñayas tathä || apåcchan sahitäbhyetya vasuà räjänam antikät | bho räjan kena yañöavyam ajenäho svid auñadhaiù || etan naù saàçayaà chindhi pramäëaà no bhavän mataù ||

“When the conversation was thus going on between the åñis and the devatäs, Vasu, the best of the kings, arrived at that place coming by that path. The great king used to travel through the sky along with his army and vehicles. On seeing Vasu, who traveled by air, arrive unexpectedly, the Brähmaëa sages told the devatäs – ‘This king will remove our doubt. He performs yajïas, is a munificient man, a distinguished person and holds dear the welfare of all creatures. How can this great Vasu speak anything that is contradictory to the scriptures?’ Having decided thus, the devatäs and the åñis went to king Vasu together and asked him, “O king! By what should yajïa be performed – by a goat or by herbs and grains? Please clear this doubt of ours. In our view you are the authority.”

Mahäbhärata 12.337.11-14 states; sa tän kåtäïjalir bhütvä paripapraccha vai vasuù | kasya vai ko mataù kämo brüta satyaà dvijottamaù || dhänyair yañöavyam ity eva pakño 'smäkaà narädhipaù | devänäà tu paçuù pakño mato räjan vadasva naù || devänäà tu mataà jïätvä vasunä pakñasaàçrayät | chägenäjena yañöavyam evam uktaà vacas tadä ||

“Then king Vasu joined his palms out of humility and asked them, ‘O best amongst the twice- born! Please tell me truly, who desires to have what view point?’ (Who considers the word ‘aja’ to mean ‘goat’ and who considers the word ‘aja’ to mean ‘grain’?) They (sages) replied, ‘O great king! Our view-point is that yajïas must be performed with grain, but, the view-point of the devas is that of an animal (chäga or goat). Tell us, O king!’ Having known the opinion of the devas, Vasu took up their view-point – ‘Yajïas must be performed with goat (chäga)’ and thus spoke accordingly.”

Mahäbhärata 12.337.14-17 states; kupitäs te tataù sarve munayaù süryavarcasaù | ücur vasuà vimänasthaà devapakñärthavädinam || surapakño gåhétas te yasmät tasmäd divo’patat | adya prabhåti te räjann äkäçe vihatä gatiù | asmäcchäpäbhipätena mahéà bhittvä pravekñyasi || viruddhaà vedasüträëäm uktaà yadi mate nåpa | vayaà viruddhavacanä yadi tatra patämahe || tatas tasmin muhürte ’tha räjoparicaras tadä | adho vai saàbabhüväçu bhümer vivarago nåpa || 83

“Getting angry (on hearing this), all the munis who were as effulgent as the sun told Vasu, who was seated on his flying machine and who had taken the side of the devas, ‘You have taken the side of the suras (knowing well that the word ‘aja’ means ‘grain’). Therefore, may you fall from the heavenly realm. O king! Now onwards your power to fly in the sky is destroyed. O king! If the view point that you have spoken happens to be contrary to the Vedas and the sütras, by our curse you will fall from the sky into the earth splitting the earth. If we happen to be against the correct meaning of the teachings of the Vedas, may we fall instead.’ Then, at that very moment, the king who was levitating (on his flying machine), fell down from the sky into a chasm in the earth.”

Thus, Cediraj Vasu had to go to Rasätala since he had given an opinion that was contrary to the true teachings of the Vedas.

Matsya Puräëa 143.29-30 states; tasmänna hiàsä yajïe syäd yaduktamåñibhiù purä | åñikoöisahasräëi svaistapobhirdivaà gatäù | tasmänna hiàsä yajïaà ca praçasanti maharñayaù ||

“Therefore (based on what Çré Süta has taught) as spoken by the åñis in the past, there should be no violence in the yajïas. Hundreds of crores of åñis have gone to the devatäs by virtue of their tapasyä. Therefore, the maharñis do not appreciate yajïas accompanied by violence.”

Violence and distribution of meat is prohibited in çräddha offerings given to the forefathers.

Çrémad-Bhägavata-Mahapuräëa 7.15.7-8 states; na dadyädämiñaà çräddhe na cädyäd dharma-tattvavit | munyannaiù syät parä prétir yathä na paçuhiàsayä || naitädåçaù paro dharmo nåëäà saddharmamicchatäm | nyäso daëòasya bhüteñu manoväkkäyajasya yaù ||

“One who knows the essence of dharma should not offer meat to the manes in Çräddha ceremony, nor should he himself eat meat. Supreme satisfaction of manes occurs through food of grains, like those eaten by the hermits, and not through violence done to animals. For men seeking true dharma, there is no greater dharma than renouncing violence committed through ill- treatment of creatures in thought, word and deed.”

Näradéya-Puräëa 1.24.14-16 states; madhuparke paçorvadhaù- mäàsädanaà tathäçräddhe vänaprasthäçramstathä | etäna dharmän kaliyuge varjjanähur manéñiëaù ||

“The wise ones have forbidden certain dhärmik activities in Kali-yuga. They include 1) killing animals for madhuparka that is served while welcoming guests and bridegroom’s side during wedding, 2) eating meat during çräddha ceremony, 3) vänaprastha äçrama and so on.”

Ahiàsä is accorded the principal position even amongst the duties of a king which is all about maintaining the subjects. The foremost duty of a king or the ruling class is to protect the subjects. Destroying factors that harm the subjects and the state as well as causing all-round welfare for the subjects and the state – these two are always linked with ‘Protecting the subjects’. A king must always be a follower of ahiàsä except while controlling the culpables. He should try his best to avoid aggression and roughness. In ancient times, the position of ‘King’ was actually brought forth only to vanquish the unfettered madness of violence. A king is the controller of such circumstances that break the limits of morality and propriety.

Mahäbhärata 12.68.11-14 states; yathä hy anudake matsyä niräkrande vihaàgamäù | vihareyur yathäkämam vihiàsantaù punaù punaù | vimathyätikrameraàç ca viñasyädi parasparam | abhävam acireëaiva gaccheyur nätra saàçayaù || evam eva vinä räjïä vinaçyeyur imäù prajäù | andhe tamasi majjeyur agopäù paçavo yathä || hareyur balavanto’pi durbalänäà parigrahän | hanyurvä yacchamänäàç ca yadi räjä na pälayet ||

“Fishes that live in a pond where water is deficient and birds that are kept in a garden without a proper caretaker go around as they wish, while harming each other again and again. They sometimes bruise and subdue others, and sometimes they are themselves bruised. Very soon they annihilate themselves. There is no doubt about this. In a similar manner, these subjects will perish without a king (fighting and quarelling amongst themselves for no reason), just like how animals would perish in pitch darkness in misery without a herdman. If the king does not protect and maintain the subjects, the strong would forcibly take away the wives of the weak and kill those who try to protect their own household.”

Mahäbhärata 12.68.33-34 states; dharmameva prapadyante na hiàsanti parasparam | anugåhëanti cänyonyaà yadä rakñati bhümipaù || yajante ca trayo varëä mahäyajïaiù påthagvidhaiù | yuktäç cädhéyate çästraà yadä rakñati bhümipaù ||

“When the king protects the subjects, everyone takes shelter exclusively of the principles of dharma, they do not harm each other and they oblige each other. Then all the four varëas perform different kinds of large yajìas and people remain engaged in scriptural studies.”

It is expected of a king that he has a non-violent and munificient nature. 85

Çukra-Néti 1.159 states;

änåçaàsyaà paro dharmaù sarvapräëabhåtäà yataù | tasmädräjä’’nåçaàsyena pälayet kåpaëaà janam ||

“To not be cruel towards all living creatures (in other words being compassionate towards them) alone is the supreme dharma, from which the lives of all are protected. Therefore a king must, setting aside cruelty, protect and maintain the poor and helpless subjects with an attitude of compassion.”

Mahäbhärata 12.56.36 states; tasmännityaà dayä käryä cäturvarëye vipaçcitä | dharmätmä satyaväk caiva räjä raïjayati prajäù ||

“Therefore (a wise king) must always be compassionate towards all four varëas. Only a king who is virtuous and truthful pleases the subjects.”

Agni-Puräëa 223.7 states; räñörapéòäkaro räjä narake vasate ciram ||

“A king who gives pain to his nation resides forever in hell.”

An ideal kingdom where ahiàsä is practiced is called “Räma-räjya”.

Välméki Rämäyaëa 6.128.100 states; sarve muditameväsét sarvo dharmaparo’bhavat | rämamevänupaçyanti näbhyahiàsan parasparam ||

“All (those in Räma-räjya) were only happy all the time. They all became intent upon following dharma. Keeping only the ideal person of Çré Räma in their thoughts all the time, they would never perform violence against each other.”

Violence in the form of killing living creatures is prohibited as a general rule.

Mahäbhärata 12.267.11-13 states; asädhuç caiva puruño labhate çélam ekadä | sädhoç cäpi hy asädhubhyo çobhanä jäyate prajä || na mülaghätaù kartavyo naiña dharmaù sanätanaù | api khalv avadhenaiva präyaçcittaà vidhéyate || udvejanena bandhena virüpakaraëena ca | 86

vadhadaëòena te kliçyä na purohita saàsadi ||

“Even an evil person may sometimes become virtuous (on coming in the company of virtuous people). Virtuous offsprings may come about from both virtuous as well as very wicked people. One must not, therefore, terminate the root (by giving capital punishment to a miscreant) for, that is not sanätana-dharma. Atonement (of the criminal) is recommended through punishments (without killing) like, instilling fear of losing everything, imprisonment or disfiguring (making him deformed and ugly). Similarly, if they have gone under the shelter of priestly Brähmaëas, they are not to be given capital punishment that results in distress for the family members of the criminal.”

Manu-småti 8.129 states; vägdaëòaà prathamaà kuryäd dhigdaëòaà tadanantaram | tåtéyaà dhanadaëòaà tu vadhadaëòamataù param ||

“(When an otherwise virtuous person commits a crime), he should first be given verbal warning. After that (if he repeats the crime), he should be severely censured. On the third occasion he should be fined financially. After that he should be given corporal punishment. According to the offence, one must be given corporal punishment such as beating, flogging etc. If inspite of these, the person does not reform, then he can be given punishments like disfigurement or death.”

While collecting taxes also, the king must adopt a non-violent course of action.

Mahäbhärata 12.71.20 states; mäläkäropamo räjan bhavamä’’äìgirikopamaù | tathä yuktaçciraà räjyaà bhoktuà çakñyasi pälayan ||

“Bhéñma tells Yudhiñöhira – Become like a gardener (who prepares garlands). Do not be like one who prepares charcoal from wood. By doing so you will be able to take care of the subjects and enjoy your kingdom for a very long time.”

The idea is, a gardener who makes garlands from the flowers in his garden protects and maintains the plants and trees in his garden that give flowers and only then plucks the flowers. On the other hand, one who prepares charcoal gets the necessary wood by engaging in a kind of destruction by chopping down trees from the very foundation. Thus, Bhéñma advises Yudhiñöhira to take care of the subjects in the kingdom like how a gardener takes care of his garden, and collect taxes as reasonably required. He should not be like one who makes charcoal burning down the entire kingdom by extracting taxes. That way, he can enjoy the kingdom for a very long time.

Mahäbhärata 2.69.23-24 states; varjanéyaà sadä yuddhaà räjyakämena dhématä |

upäyaistribhirädänamarthasyäha våhaspatiù || säntvena tu pradänena bhedena ca narädhipaù | yadarthe çaknuyät präptuà tena tuñyeta paëòitaù ||

“Battles that ensue as a result of the desire of winning over kingdoms should always be avoided by the wise. Båhaspati (the guru of devas) has said that acquisition of wealth by a King is to be done only by three means – säma, däna and bheda. That (Wise) King who desires the welfare of his state must always endeavour to avoid war and he must be satisfied by the wealth gained just by these three methods.”

Mahäbhärata 6.3.81 states; upäya vijayaà çreñöhamähurbhedena madhyamam | jaghanya eña vijayo yo yuddhena viçämpate ||

“Victory obtained over enemies by applying peaceful means (of säma, däma etc.) is the best. That obtained by creating factions within the enemy camp through divisive tactics is of mediocre type. That victory which is obtained through war, by inflicting injury or killing people is the worst of all.”

A violent war has dreadful effects. An example is cited in the Mahäbhärata 5.72.51; eko hyapi bahün hanti ghnantyekà bahavo’pyuta | çüraà käpuruño hanti ayaçasvé yaçasvinam ||

“In a war even a single warrior kills several enemy soldiers or even several warriors get together and kill just one. Sometimes a coward kills a brave one and sometimes an infamous person kills a famous warrior.”

Çatapatha-Brähmaëa 1.2.5.19 states; saàgrämo vai krüram | saàgräme hi krüraà kriyate ||

“A war is cruel indeed. It is certainly in war that cruelty is done.”

The hatred created by a violent war keeps running from generation to generation. It is described in Mahäbhärata 5.72.60; jätavairasya puruño duùkhaà svapiti nityadä | anivåttena manasä sasarpa iva veçmani ||

“A person in whom hatred towards someone has arisen has a miserable sleep every day because of an agitated mind. He is like the one who lives in a house fully inhabited by snakes.”

The supreme duty of a king is to practice compassion and charity. 88

Mahäbhärata 13.60.6 states;

änåçaàsyaà paro dharmo yäcate yat pradéyate | ayäcataù sédamänän sarvopäyairnimantrayet ||

“The charity that is given to a person who requests for it is the supreme dharma of compassion. However, in spite of being in distress, if one does not ask for charity, then that Brähmaëa must be invited by all means and charity given.”

It is the duty of the ruler to help the poor, widows and orphans through compassionate charity.

Çukra-néti 3.10.11 states; avåttirvyädhi çaukärttänuvarttate çaktitaù | ätmavat satataà paçyedapi kéöapipélikäm ||

“A king must, to the best of his ability, help those who don’t have livelihood, who are sick or those who are distressed. He must consider the happiness and misery of even insects and ants as his own happiness and misery.”

It is said in Yajur-veda 11.36; sahasrambharaù çuci jihva agniù |

“The foremost men of the society must, like the holy-tongued fire, maintain and nourish thousands of people.”

It is described in Çukra-Néti 3.125; vikaläìgän dénanäthäàçca pälayet |

“A king must protect and maintain the crippled, the downtrodden and the orphans.”

Only a non-violent war is a dharma-yuddha (a war that is fought in accordance with the principles of dharma in order to establish or protect dharma). The promoters of ahiàsä-dharma, while keeping clear of means that are contrary to dharma such as deceitful tactics, limitless cruelty and so on, have, with a vision of ahiàsä, cautiously permitted to fight in war while setting certain boundaries. The following five non-violent rules form the foundation of a dharma-yuddha as referred to above:

1) There must be minimal violence and there shall not be meaningless violence. 2) There must not be any deceitful tactics and there must not be any non-conformance to the rules of war.

3) Those who do not hold a weapon, those who have abstained from fighting, those who are helping in the war (not fighting themselves) and those who are powerless to fight must not be attacked. 4) Extraordinary or extremely fierce missile weapons that are not in conformance with tradition should not be employed. 5) Once the fighting has ceased for the day, individuals from both sides must freely mingle with each other with love and regards.

This is decribed in Mahäbhärata 6.1.26-27: tataste samayaà cakruù kurupäëòavasomakäù | dharmän saàsthäpayämäsur yuddhänäà bharatarñabhaù ||

“Meeting amongst themselves, the Kauravas, Päëòavas and the Somakas made some guidelines for the war. They established the standards with regards to proper conduct in war.”

It is said in Mahäbhärata 12.95.7-9: naiväsannaddha kavaco yoddhavyaù kñatriyo raëe | eka ekena väcyaç ca visåjeti kñipämi ca || sa cet sannaddha ägacchet sannaddhavyaà tato bhavet | sa cet sasainya ägacchet sasainyas tam ayähvayet || sa cebhi kåtyä yudhyet nikåtyä pratiyodhyet | atha ced dharmato yudhyed dharmeëaiva nivärayet ||

“One should not fight on the battlefield with a Kñatriya who is not armoured. One warrior must tell exclusively to another – ‘You release your weapon on me and I too will attack you.’ If the adversary dons his armour and comes ready to fight, then he too must don it himself (and fight). If the enemy comes with an army, then he too must go with an army and face him. If he is going to fight using deceitful tactics, then he too must face him adopting similar methods and if he commences the fight following dharma, then he too must confront him in the same way.”

It is said in Mahäbhärata 6.1.32; na süteñu na dhuryeñu na ca çastro panäyiñu | na bheré çaìkhavädeñu praharttavyaà kathaïcana ||

“One must not, in any manner attack the sütas (chariot-drivers), animals (yoked to chariots or carrying weapons), those engaged in the carrying of arms into the battlefield for supplying to others, players on drums and blowers of conches.”

It is described in Mahäbhärata 10.6.21-22; gobrähmaëanåpastréñu sakhyurmäturgurostathä | 90

hénapräëajaòändheñu suptabhétotthiteñu ca | mattonmattapramatteñu na çasträëi pätayet ||

“While on war, one must not train his weapons against Go (Cows, Bulls & Calves), Brähmaëas, the Queen, friends, one’s own mother, one’s own Guru, the weak, the unintelligent, the blind, those asleep, those afraid, the intoxicated, the insane and those who are inattentive.”

It is said in Çrémad-Bhägavata-Mahäpuräëa 1.7.36 : mattaà pramattamunmattaà suptaà bälaà striyaà jaòam | prapannaà virathaà bhétaà na ripuà hanti dharmavit ||

“A person who knows dharma does not kill an enemy who is inattentive, intoxicated or insane due to the influence of planets, is asleep, is a child, is a woman, is unintelligent or inert, one who has taken shelter, one whose chariot has been broken and one who is afraid.”

It is said in Mahäbhärata 12.98.47, 48; etat tapaçca puëyaà ca dharmaçcaiva sanätanaù | catväraçcäçramästasya yo yuddhamanupälayet ||

“For one who always follows the yuddha-dharma i.e., dharma to be upheld in war, this alone is the austerity, this alone constitutes his pious credits, this alone is his sanätana-dharma and this alone is the fulfilment of following the rules for all the four açramas.”

It is said in Mahäbhärata 12.95.16: karmaà caitadasädhünämasädhün sädhunä jayet | dharmeëa nidhanaà çreyo na jayaù päpakarmaëä |

“Acts of deceitful tactics are certainly the acts of the vile, whereas, on the other hand, a virtuous person must win a wicked person through the observance of dharma. It is better to die fighting on the battlefield observing dharma than to attain victory by means of sinful acts.” namo’kiïcanavittäya puruñäya mahätmane | yasya phelälavenäpi püritä pustikä çubhä ||

“My obeisances to the Lord Who is the treasure of the akiïcana-bhaktas (bhaktas who do not desire anything other than bhakti), Who is the Supreme Person and is the Supreme ätmä, by a small fragment of Whose merciful remnants, this auspicious book has been completed.”

 Çré Hariù 

LIST OF PUBLICATIONS BY ÇRÉ GADÄDHAR-GAURAHARI PRESS

SANSKRIT & HINDI S.no. Name of book Price/Rupees

1. Vedänta-darçanam bhägavata bhäñyopetam 150 2. Çré-nåsiàha-caturdaçé 10 3. Çré-sädhanämåta-candrikä 20 4. Çré-gaura-govindärcana-paddhati 20 5. Çré-rädhä-kåñëärcana-dépikä 20 6.-7.-8. Çré-govinda-lélämåtam (3 volumes) 450 9. Aiçvarya-kädambiné 30 10. Çré-saàkalpa-kalpa-druma 30 11. Catuùçlokébhäñyam & çré-kåñëa-bhajanämåta 30 12. Prema-sampuṭa 40 13 çré-bhagavad-bhakti-sära-samuccaya 30 14. Braja-réti-cintämaëi 40 15. Çré-govinda-våndävanam 30 16. Çré-kåñëa-bhakti-ratna-prakäça 50 17. Çré-hare-kåñëa-mahä-mantra 5 18. Çré-hari-bhakti-sära-saàgraha 50 19. Dharma-saàgraha 50 20. Çré-caitanya-sükti-sudhäkara 10 21. Çré-nämämåta-samudra 10 22. Sanat-kumära-saàhitä 20 23. Çruti-stuti-vyäkhyä 100 24. Räsa-prabandha 30 25. Dina-candrikä 20 26. Çré-sädhana-dépikä 60 27. Svakéyätva-niräsa-parakéyätva-nirüpaëam 100 28. Çré-rädhä-rasa-sudhä-nidhi (müla) 20 29. Çré-rädhä-rasa-sudhä-nidhi (sänuväd) 100 30. Çré-gauräìga-candrodaya 30 31. Çré-caitanya-candrämåtam 30 32. Çré-brahma-saàhitä 50 33. Bhakti-candrikä 30

S.no. Name of book Price/Rupees

34. Prameya-ratnävalé evaà navaratna 50 35. Vedänta-syamantaka 40 36. Tatva-sandarbhaù 100 37. Bhagavat-sandarbhaù 150 38. Paramätma-sandarbhaù 200 39. Kåñëa-sandarbhaù 250 40. Bhakti-sandarbhaù 300 41. Préti-sandarbhaù 300 42 daçaù-çloké bhäñyam 60 43. Bhakti-rasämåta-çeña 100 44. Çré-caitanya-bhägavata 200 45. Çré-caitanya-caritämåta-mahä-kävyam 150 46. Çré-caitanya-maìgala 150 47. Çré-gauräìga-virüdävalé 40 48. Çré-kåñëä-caitanya-caritämåta 150 49. Sat-saìgam 50 50. Nitya-kåtya-prakaraëam 50 51. Çrémad-bhägavata-prathama-çloka 30 52. Çré-gäyatré vyäkhyä-vivåtiù 10 53. Çré-hari-nämämåta-vyäkaraëam 250 54 çré-kåñëa-janma-tithi-vidhiù 30 55-56.-57. Çré-hari-bhakti-viläsaù 600 58. Kävya-kaustubhaù 100 59. Çré-caitanya-caritämåta 250 60. Alaìkära-kaustubha 250 61. Çré-gauräìga-lélämåtam 30 62 çikñäñṭakam 10 63. Saìkñepa-çré-hari-nämämåta-vyäkaraëam 80 64. Prayuktäkhyäta mañjaré 20 65. Chando kaustubha 50 66. Hindü-dharma-rahasyam vä sarva-dharma-samanvayaù 50 67. Sähitya-kaumudé 150 68. Go-sevä 30 69. Pavitra go 50 70. Go-mäàsädi-bhakñaëa-vidhi-niñedha-vivecana 50

S.no. Name of book Price/Rupees

71. Rasa-vivecanam 50 72. Ahiàsä paramo-dharma 110 73. Bhakti sarvasvam 50 74. Uttamä-bhakti kä lakñaë evaà mähätmya 150 (çré-bhakti-rasämåta-sindhu pürva laharé çré-durgama- saìgamané, çré-artharatnälpadépikä evaà çré-bhaktsära- pradarçiné öéka va sabkä hindé anuväda sahita) 75. Çrémad-bhagavadgétokta bhagavtpräpti kä upäy tathä çré-gurväñöak, seväparädha aur nämäparädha 50 76. Räsalélä 50 77. Çåé mantra-bhägavatam 50

BENGALI

1. Çré-balabhadra-sahasra-näm stotram 10 2. Durlabha-sära 10 3. Sädhakolläsa 50 4. Bhakti-candrikä 40 5. Çré-rädhä-rasa-sudhä-nidhi (müla) 20 6. Çré-rädhä-rasa-sudhä-nidhi (sänuväd) 30 7. Çré-bhagavad-bhakti-sära-samuccaya 30 8. Bhakti-sarvasva 30 9. Manaù-çikñä 30 10. Padävalé 30 11. Sädhanämåta-candrikä 40 12. Bhakti-saìgéta-laharé 20 13. Çré mantra-bhägavatam 75

ENGLISH

1. Padyävalé 200 2. Goseva 50 3. The pavitra go 80 4. A review of “beef in ancient india” 200 5. Scriptural prohibitions on meat-eating 100

S.no. Name of book Price/Rupees

6. Dina-candrikä 50 7. The means to attain bhagavän as per çrémad- Bhagavad-gétä, çré gurväñöaka and advertant avoidance of seva-aprarädha and näma-aparädha (e-book)

TAMIL 1. Go-mäàsädi-bhakñaëa-vidhi-niñedha-vivecana 50

SPANISH 1. Pavitra go 100

ITALIAN 1. Goseva & Pavitra Go;Qual e il significato de “Go-seva”? 100



|| Çré Çré Gaura Gadädharau Vijayetäm ||

titikñayä karuëayä maitryä cakhila jantuñu| samattvena ca sarvätmä bhagavän samprasédati||

The Supreme Lord is immensely pleased through the qualities of forbearance, compassion, an attitude of friendliness towards all living creatures and by viewing all living entities with an equal eye.

(çrémad-bhägavatam 4.11.13)