blueflowers

According to Naradha Smriti LAND is the biggest GIFT- in the pious gifts- as for charity- please explain more... what are the other gifts?

A further question can be asked whether ' Vegetarinism' is not also "himsa" in the sense that it has been proved that plants have life? But, it has further been proved that in the case of plants, lifeline runs in the trunks in some cases, roots in others and seeds in others and that is why Sastras have prohibited cutting the plants at their respective lifelines - and this has been confirmed by modern science. Modern Science concurs with Sastras in the view that those parts where the lifelines do not run, no harm is caused when those parts are cut. These parts correspond to say hairs on our head or the nails on our fingers or toes which when cut or clipped do not entail any pain.

AHIMSA PARAMO DHARMAH ‘Non Violence Is the Supreme Virtue' Says Hinduism. Seeing God in every living being, Hinduism inculcates a veneration for every thing - Cows, ants etc. Even rivers are considered to be living beings, hence venerated as also trees as vouched in the Sastras and expounded scientifically by the great Indian Scientist J.C.BOSE. This reverence is expressed in forms of 'Ahimsa' or nonviolence to animals as well as humans and as a result, most pious Hindus are vegetarian. The word 'Ahimsa' is derived from the root "Han" to kill or 'To damage'. By adding the negative prefix it means 'not to kill. There are 4 aspects of this negative connotation. 1. Vegetarianism 2. Harmlessnes 3. Pacifism and 4. Passive resistance On the positive aspect, it means compassion (i.e.) Actual assistance to all living creatures who are in need. 1. Karuna (Intelligent charity) 2. Maitri (Active good deed) and 3. Daya (Tender sympathy) are its other positive manifestations. A doubt can arise whether the principle of 'Ahimsa' so loudly proclaimed is not inconsistent with the sacrifice of goats, horses(in Aswamedha) etc. referred to in the Vedas. No doubt, the Vedas did prescribe some animal sacrifices; it even spoke of 'Purushamedha' a human sacrifice. But, the concept should be viewed in the context in which they were so prescribed. The Upanishads which came subsequently to analyze and explain the Vedic texts lost no time in clarifying that these sacrifices were more symbolic and allegorical than referring to the actual sacrifice of the animals or human and that the effects of these sacrifices could be secured by substitute materials like Gritha (Ghee), Masha (Black gram) and certain other leafy vegetables. Even today, it may be observed that in the shradda ceremonies, Ghee, Rice, Black gram and Thila (sesame seeds) are used, may be as substitutes for the sacrifice of living beings. This view has been upheld in subsequent recensions and sacrifice of living beings is prohibited by Dharma as also by law.