himsa versus ahimsa

[Guest guest]

I don't think it is that simple mani. As you correctly pointed out I

did omit the act that is neither selfless nor selfish; however, for

acts motivated by selflessness, selfishness, or a combination of both

(which would also be denoted selfish) the standard outlined in the

post is applicable. In the case of the cold-blooded killer the act

is selfish. The reasoning is as follows. The act is obviously not

selfless as it is not for the broader public benefit. Nor is it

inadvertent. Thus, it must be selfish. Ultimately however, only the

individual committing the act and the ordainer know of the true

nature of the motivation.

 

I will try to outline the standard in greater detail over the weekend

(including looking at the relationship between the standard and the

principle of dharma.)

 

ramanuja dasan,

Venkat

[Guest guest]

sri:

 

Dear Sriman Mani and Sriman Venkat,

 

There is a divergence in understanding ahmisa from the "aasthika darshanam"

(includes Vedanta) and the "nAsthika darshana" (cArvaka, lokAyata, jAina and

bowdha).

 

The principle of ahmisa in the nAsthika darshana (especially in the jAina

and bowdha traditions) is borrowed from the Aasthika darshanam. But this is

only to a certain extent. Ahimsa as understood by the present generation is

mainly based on how ahimsa is understood by the jAina traditions and how

Mahatma Gandhi preached non-violence(ahimsa).

 

Here are certain points which we should consider:

 

1.) Plants (sasya) are living entities (This is affirmed by the prasthana

trayam and more lately, re-affirmed by Sir J C Bose)

 

2.) Hurting Animals which die a natural death is not ahimsa. The body of

the animals is made up of the achetana elements (air, oxygen, nitrogen) and

get back into prakrithi (nature).

 

Explanations:

 

1.) Giitacharyan has told us in Giita that the Sadhaka, during his course of

Sadhana should try to avoid things that stimulate rajO guna and tamO guna.

Complete Control of the mind takes place only when there is maximum flow of

blood in the brain.

 

We feel sleepy after a heavy meal. This is because most of the blood is

pumped into the walls of the small intestine which helps in absorbing the

nutrients and there by feeding us. We feel sleepy because there is a very

limited flow of blood into our brain which makes us feel drowsy, after a

heavy meal. I learnt this in High School Biology Class, simple concept

isn't it :-)

 

Therefore, the Sadhaka should have complete control of senses (mind) during

the course of Sadhana. To have complete control of the mind, there should be

constant and rich flow of blood into the brain. To achieve a rich flow of

blood, our purvAcharyas recommended yogA-bhaysam. Advaita Vedanta emphasizes

on yogA-bhaysam for development of chitta-shuddhi. Only after chitta-suddhi,

one can try to contemplate on Aatham sakshatkaram (self consciousness).

 

Here comes the effect of non-vegetarian food on the Sadhaka.

 

1.) Non vegetarians foods contain more fat which means, the digestion will

take longer than usual. This restricts the flow of blood to a considerable

extent there for affecting Sadhana.

 

2.) Consider the high level of cholesterol in non veg foods.( and consider

what a restraint it puts on the stomach)

 

Varna and Ahara Niyamam:

 

1.) Please note that Niyamam (Protocols) for different Varnas are not the

same. Every Varna has a unique niyama prescribed.

A Kshatriya may have to eat meat to develop that extra muscle required to

fight. A Vaishya may have to consume foods nourish for a long time since he

is in the process of trading and cannot afford to waste time. Vaishyas may

consume fish for aharam since it was easily available in the trade routes

which was the sea.

 

Therefore Ahmisa is the vedantic tradition is like a self-adaptive computer

programme. The Niyamas are different for each varna.

 

Present Day Generations vis-a-vis the olden (golden) days

 

1.) These days we have many people in the varnas of others. This does *not*

mean that they stray away from the prescribed Niyamas. They must *at the

best of their ability* try to stick to their prescribed Niyama. For Example,

you were in Florida for a vacation and were hungry, the closest to you is

McDonalds. But a little further away is a Chinese Restaurant where you know

you can get vegetarian fried rice, you must try to stick to the Chinese

restaurant instead of ordering a Big Mac, saying you are too hungry to drive

just another 2-3 miles.

 

Deer Charma used by Yogis and Sadhus:

 

1.) Many people ask if ahimsa is the primary principle, why do yogis and

Sadhus meditate sitting on deer charma?

 

Answer: The Deer Charma is obtained from a dead deer. There fore the deer

charma is just achetana (or a material). Hence there is no contradiction

here.

 

UpAsana and dhyAna (Meditation)

 

1.) People may ask, in the present day we have hardly any one who meditates.

Then what is the use for ahara niyams to be followed?

 

Answer: The interested Sadhaka should try best to practice UpAsana and

DhyAna (Meditation and Contemplation). Those who are not interested are left

to their own free will. There is no need to force any one, it is only out of

interest.

 

If the Sadhaka is not able to find time for UpAsana and DhyAna, then he/she

should try best to have the quality of concentration to the maximum extent

and should have the qualities of fore-berance. The seeker(sadhaka) has to be

equipped

with requisite qualifications - qualities such as patience, ability to focus

one's concentration in an intense manner. (Extracted from the FAQs answered

by Sri Vidyasankar Sundaresan)

 

In conclusion,

 

1.)Ahmisa as understood in the vedantic tradition is very much different

from the ahimsa preached by Mahavira (the jAina thirthankara) and by Mahtama

Gandhi. But, the nAsthika traditions have borrowed a lot from the aasthika

traditions.

 

2.) Ahara and Ahmisa are related. Being a vegetarian and citing ahimsa as an

excuse is not valid.

 

Niyamam(Protocols) for Sri Vaishnavas:

 

There are prescribed protocols to be followed by Sri Vaishnavas. They are:

 

1.) Giitacharya's advice in Srimad Bhagavad Giitam

2.) Aahara Niyamam of Swami Vedanta Desikan.

 

An English Translation of Aahara Niyamam is in the archives of the Bhakti

List.

Here is the link for the same:

http://www.ramanuja.org/sv/bhakti/archives/mar95/0038.html

 

Best Wishes,

 

Malolan Cadambi

"annat bhavanti bhUtAni" - Srimad Bhagavad Giitam

 

 

 

 

 

 

 

 

 

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