Deivathin Kural Series - 54

Om Namah Sivaya.
Deivathin Kural # 54 of 29 Aug 2006.

1.These e-mails are translations of talks given by the erstwhile Pontiff of Kanchi Kamakoti Peetam, over more than sixty years, published by Vanady Padippagam, T.Nagar, Chennai, India, in ten volumes, in the Tamil language. The english version is likely to be available very soon. These e-mails are simply an effort on the part of the sender, to share some of his bliss, as it is said, 'Yam perra peru peruga ivvaiyagam'. When he adds any personal observations he uses the phrase, 'KTSV adds'.
2. To-days chapter is from his lecture, titled, 'Ahimsa', ie., 'Non-cruel', in pages 291 to 296, in Volume 1 of Deivathin Kural, in which He discusses the first of the five 'inner tools for control of Mind, (being Ahimsa, Sathyam, Astheyam, Soucham and Indriya Nigraham,) as part of the Samanya Dharma, which is not caste specific'. They are such value systems as applicable to any situation, anywhere, anytime. Unless specifically mentioned, he or man includes, she or woman.
3. Out of the common or Samanya Dharma, Manu Dharma Sastram, declares that Ahimsa is the first. It is one of the five inner injunctions to be adhered to, in training oneself to get control over one's mind. Ahimsa is not only avoiding inflicting physical cruelty, but also not ever wishing harm to others and not hurting others even by word of mouth. None of us really take pleasure in hurting others, (except some who are diagnosed to be suffering from a mental disease, known as Sadism). But, when we notice that some one is about to harm us or commit a crime, and the only way to stop that person from doing so, is to use force, then we may intervene. The point to note here is that, if it is a mistake say by a child, by which some thing has cought fire, we will not end up punishing the child. We will take action to put out the fire and protect the child from further exposure to fire. We should treat anyone seemingly harming us, as we would deal with that child. We should try and prevent them from committing further mistakes and not retaliate with hatred. This Ahimsa is a very powerful tool in getting mastery over one's mind. This mind is like a Ghost or Bootham. You know the story of how, Vikramaditya had to try so hard to master the Betal. But once he had the ghost under control, he could get so much work done by that ghost. Similarly a mind under control, can work wonders.
4. When the Elephant is uncontrolled, it is a menace. Once under control, it is such a powerful, multi-purpose, work-horse!?, or should we call it work-elephant? This mind has the power of many elephants, if only we could control and guide it ! Anjaneya Swami, could achieve so much, more than any other in Ramayana, because he had his mind under control. The entire universe is the creation of Parasakthi's mind, '......unmesha nimisha utpanna vipanna bhuvana avali.....' (Lalitha Sahasranamam). In that creation, even the mind of a small ant, runs all over the world. Many great saints have reported that they could get control over their mind by the discipline of Ahimsa. By Ahimsa, you get rid of anger. Mind soaked in Love, gets so cleansed, that it becomes easy to control.
5. The main purpose of Ahimsa is mind control. But Ahimsa causes certain unintended benefits too. This is called, 'avantara prayojanam'. You came here to see the pooja in the Matam. You also heard the Nadaswara Vadya Isai. You met some old friends. These are all avanthara prayojanam. Similarly, when someone, achieves total ahimsa by, mind, body and speech; as an 'avantara prayojanam', his very proximity causes even wild animals; to forget their natural tendency of mutual enmity and distrust. Yoga Sutra says:- Ahimsa prathishtayam tat sannidhau vaira thyagaha. (This has been noticed repeatedly in Ramana Ashrama in Thiruvannamalai, and recently in the Baba Amte Ashrama in Maharashtra and Mata Amritanandamayee Ashrama, in Kerala. ) Though his intension is to be kind and loving himself, he has this effect on the atmosphere, that in his presence, everybody else also, becomes a source of Love. That way Ahimsa is infectious too.
6. A person adopting the Sannyasa Ashrama, is required to adhere to Ahimsa totally, completely. He should not even pluck a leaf. He should not hurt plants by cooking. He is not required to do anything with a fire. By chance insects could fall in the fire and it is difficult to save them after they have fallen in to the fire. So He is not supposed to light up a fire at all. That is why he is not supposed to do any Homa or Yaga. After his death he is given a burial and not a cremation. He is required to take a vow, at the time of taking Sannyasa, that, 'no living thing may fear me any more'. It is his Dharma to live in such a manner.
7. Jainism and Buddhism declare, 'Ahimsa Paramo Dharmaha', meaning that 'not to hurt any thing', as the main common injunction for all people. It is not so in Hinduism. In our religion, it is the injunction applicable only to Sannyasis. In a War conducted on a matter of Principles of Dharma, and in Yaga, killing is accepted. We believe that an animal given as sacrifice in a Yaga, attains such an exalted position, as not attainable otherwise. Similarly, the soldiers are killed in battle. Instead of carrying on eating and fattening one's body, it is considered noble to sacrifice one's self for common cause. So some exceptions are laid down for Ahimsa.
8. Actually total Ahimsa is impractical. You can talk highly of it, but you can't do it. Mistakes, errors, crimes, fisti-cuffs, riots, confrontations, conflagrations are as much part of life, and have to be controlled by use of force, some times. More than the action taken per se, the intention is more important. Instead of feeling happy about the act of Himsa; when a Bali is given in Yaga, for common benefit; when a murderer is killed in the gallows; or when an enemy soldier is killed in battle; it is not a sin, but an approved action as per Dharma Sastras. Actually if you lay down the impractical Total Ahimsa, for all, we will end up making a sinner of everybody. Our religion which did not forget this practical aspect, did not do so.
But what do we see in the countries following Buddhism? Despite declaring Total Ahimsa as required of all people; they have people in Police and Army; and they are involved in all sorts of activities, with no concern for Ahimsa! Not only that, it is also noticed that all of them without exceptions are non-vegetarians.
9. A major Dharma, if it is kept as a common rule for all, we see that in the end, the rule goes unobserved or broken. In our country, Poorana Ahimsa has been kept as an injunction only for Sannyasis. Almost all brahmin communities; some Vaishnavas in Gujarat, some Chaitanya Mahaprabhu followers in the Eastern India, some Saiva Velalars and Komutti Chettis in South India; have been motivated by the predominance of Satva qualities in the Sannyasis and so have voluntarily opted for vegetarianism; of their own free will. They have been in turn responsible for indirectly motivating people of other communities to give up non-vegetarian food, on a new-moon day or a sashti or some special occassion.
By not imposing an impractical restriction on all and sundry, and by keeping it as required of only a few matured individuals, that itself has become an ideal for at least some of the others to emulate sincerely. Contrary to this, wherever it has been enjoined on everybody, as a necessary requisite, it has gone by default, over and above their adding a sinful act to their guilt consciousness. So that Ahimsai as a principle will remain at least as an ideal, it has been included as a common Dharma. The main purpose is that, whatever the work, we should not carry hatred in the heart.

Sambhomahadeva.