Gita and Ahimsa (and Gandhiji)

[Guest guest]

Dear Bhaktas,

 

Gandhiji's practise of Ahimsa was no doubt relentless and perhaps

even the need of the day, but his assertion that Ahimsa is the

central principle of all spirituality is unwarranted. The assertion

is only as correct as the assertion of Sri Shankara that the Gita

preaches Advaita, as correct as the assertion of Sri Ramanuja that

the Gita preaches Vishishtadvaita, as correct as the assertion of

Sri Madhva that the Gita preaches Dwaita...and so on.

 

If perfect renunciation is impossible without Ahimsa, it is

impossible for kshatriyas to reach the abode of The Lord. How then

did Bhishma attain mukthi and reach The Lord? Perfect ahimsa is even

impossible, as has also been admitted by Gandhiji himself. That

would mean that mukthi is impossible.

 

We could quote many other verses from the Gita to show that Ahimsa

is not its central principle. But the point of the Gita is not even

to show that "Ahimsa is not the central principle". Nay, it is

something entirely different.

 

At the same time, I do not even mean to say that Gandhiji's Ahimsa

was something bad. Great was the man, and great was his Karmayoga.

After all, who doesn't want Shanti and Ahimsa? The problem arises

when someone starts misusing the Ahimsa of the Ahimsa-vadis.

Gandhiji's success in the Freedom Movement was largely due to

Ahimsa, I agree. But what role did Ahimsa play in his Freedom

Movement? It only played the role of uniting a Nation of people

using a familiar and easy-to-understand punchline. It played the

role of filling courage into the hearts of our countrymen. It played

the role of handing a weapon to our countrymen - a weapon of courage

and the resolve to die for the country (but not kill). That was the

amazing effect that his pursuance of Ahimsa had on our country.

 

I have nothing against the great man or even his theory that Ahimsa

is the central principle. I have learnt a lot from his writings, and

adore him. But if Ahimsa itself becomes a handicap, Himsa is a tool -

in the application of which there is nothing, absolutely nothing to

be lost by a true, I repeat, a true Karmayogi.

 

That part...one gets the feeling that Gandhiji missed.

 

Cheers

Kiran

 

 

bhakti-list, "M.K. Krishnaswamy"

<surfings@a...> wrote:

> Dear Devotees,

>

> In these distressed times, it is natural that our thoughts are

about violence and non-violence. The greatest practitioner of non-

violence - Mahatma Gandhi, who followed the teachings of the

Bhagawad Gita in his life, wrote a commentary on all the 18 chapters

of the Gita, in which he posed to himself the commonly asked

question:

 

--------

 

<..Further quoted text deleted...>

[Guest guest]

[sri Pradeep has presented the traditional understanding of svadharma.Please

minimize speculation while replying to this mail and restrict your replies to

the understanding of svadharma according to Ramanujar and other Sri Vaishnava

Acharyas including the current ones. Since this is a question very germane to

the current generation, personal views are welcome as long as they are backed by

Smriti or Shruti references..Specifically, please avoid statements like "I feel

the classification should be based on..." etc. Finally, let us leave Gandhiji

out of this. As has been rightly pointed out, his understanding of Gita or our

understanding of him are not very relevant here. ---Moderator]

 

 

Sri Krishnaya Namah!

 

The last paragraphs erosed my curiosity to know --

 

1. What is svadharma then. Is it not a profession that we indulge in. For

example, if we talk of Brahmana - his svardhama is to do 'tikala

sandhyavandhana; yagnas, yagas and other brahminical duties for the

society. In case of Vaishya, if he indulges in his profession of business

of selling spices, cereals etc., is it not his svardhama. Also, what is the

role of kshatriyas in present days that will be labelled as svardhama.

What is the parameter with which the professions can be considered as

svadharma in each varnashrama.

 

3. Is Ahimsa, charity work, social services are not worthwhile as per veda.

Being a good and humble intentions, I think these should be way of life of

human beings, to slowly get on to the ladder of many births before being

able to digest vedas and do accordingly to realise God in his last birth.

I don't know whether I am right or not, but I need a more elaborate

distinguishment between 'unselfish' to 'selfless'. As you might be aware

that unselfish instincts are those of sathvik natured; while the selfless

nature is of brahmagyani. There is a delicate thin line between these and

I want to know more about the differences.

 

regards

sukumar

 

PS: I definitely agree to the view point that Gandhiji and his views are

incomparable to those of rishis; as the former is a sathvik person while

the latter are brahma gyanis. Gandhiji dedicated his life for the country

and they to God and His realisation.

 

 

Sri Krishnaparabrahmane Namah!

 

-----

Original Message-----

Pradeep Janakiraman [sMTP:pradeepjanakiraman]

03/04/2003 10:39 AM

bhakti-list

Re: Gita and Ahimsa (and Gandhiji)

 

***********************

[some quoted text deleted..Please include only relevant portions--Moderator]

**********************

 

KarmaYoga seems to be mis-interpreted these days when Gita is being

used to teach principles for running large enterprises, management

etc. "Sva-Dharma" now seems to be used to refer to the profession

that a particular individual is pursuing and so on and "Karma" the

roles and duties in that profession or post.

 

A true Karma-Yogi has no desire for the results but has only right

over his actions. He dedicates the outcome of each act to God.

Besides, this Karma really means following what the Vedas have spelt

out for him at that juncture of his life. NOt whatever he has taken

up by his own will, may it be for a philanthrpic purpose (in his view)

 

-- pradeep

 

 

 

 

 

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- SrImate rAmAnujAya namaH -

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