Compiled, edited and written by V.D.N Rao

Concept and Practice of Ahimsa vide Mahabharata

Adi Parva

ahimsā paramo dharmah sarvaprāmabhrth smrtah,tasmāt prānabhrtah sarvān na himsyād brāhmanah

kva cit/ brāhmanah saumya eveha jāyateti parā śrutih, vedavedāngavit tāta sarvabhūtābhaya pradah/

ahimsā satyavacanam ksamā ceti viniścitam,brāhmanasya paro dharmo vedānām dharanād api/

ksatriyasya tu yo dharmah sa nehesyati vai tava, dandadhāranam ugratvam prajānām paripālanam

tad idam ksatriyasyāsīt karma/

Indeed the highest virtue of man is sparing the life of others. Therefore a Brahmana should never take the life of any creature. A Brahmana should be versed in the Vedas and Vedangas, and should inspire all creatures with belief in God.He should be benevolent to all creatures, truthful, and forgiving, even as it is his paramount duty to retain the Vedas in his memory. The duties of the Kshatriya are not thine. To be stern, to wield the sceptre and to rule the subjects properly are the duties of the Kshatriya. In summary, he states that a brahmana should never take the life of any creature however, a kshatriya may do so as it may be required to ensure proper rule ois replete with the illustrations of kings having made deep tapasyaas-yagjna kaaryaas- daana dharmaas and such deeds of high virtues and thus the praja too were inculcated with ‘mano shuddhata-sadaachaara- and shubha kaaryaacharanas.

Vana Parva

kālalobha grahākīrṇāṃ pañcendriya jalāṃ nadīm,nāvaṃ dhṛtimayīṃ kṛtvā janma durgāṇi saṃtara/

krameṇa saṃcito dharmo buddhiyogamayo mahān,śiṣṭācāre bhavet sādhū rāgaḥ śukleva vāsasi

Among holy men, virtue is differentiated in three ways–that great virtue which is inculcated in the Vedas, the other which is inculcated in the dharma shastra, and virtuous conduct And virtuous conduct is indicated by acquisition of knowledge, pilgrimage to sacred places, truthfulness, forbearance, purity and straight-forwardness.

ahimsā satyavacanam sarvabhūtahitam param, himsā paramo dharmah sa ca satye pratisthitah

satye krtvā pratisthām tu pravartante pravrttayah/

Virtuous men are always kind to all creatures, and well-disposed towards regenerate men. They abstain from doing injury to any creature, and are never rude in speech. Those good men who know well the consequences of the fruition of their good and evil deeds, are commended by virtuous men[12].

This particular quotation uses ahimsa in the sense of not doing injury to any creature and states that it is applied to ‘holy men’ who are typically defined to be ascetics and sometimes as brahamanas.

Anusasana Parva

In the Anusasana Parva, Yudhisthira is asked by Lord Krishna to ask Bhishma any questions he may have as this will be his last opportunity to do so. Yudhisthira states that Bhishma has told him that ‘ahimsa paramo dharma’ and is asking about it in the context of conducting shraddha in which meat is offered.

ahimsā paramo dharma ity uktam bahuśas tvayā, śrāddhesu ca bhavān āha pitrn āmisa kānksinah/

You had told me many times that abstention from injury is the highest religion. In Shraddhas, however, that are performed in honour of the Pitris, persons for their own good should make offerings of diverse kinds of meat.Yudhisthira asks how can killing be avoided if meat is to be offered in offering sraddha in honor of ancestors? Bhishma answers by stating that absention from eating meat is a great sacrifice and provides many benefits. He goes on to state that:

prajānāṃ hitakāmena tv agastyena mahātmanā,āraṇyāḥ sarvadaivatyāḥ prokṣitās tapasā mṛgā/ḥ,kriyā hy evaṃ na hīyante pitṛdaivatasaṃśritāḥ, prīyante pitaraś caiva nyāyato māṃsatarpitāḥ/

Desirous of benefiting all men, the high-souled Agastya, by the aid of his penances, dedicated, once for all, all wild animals of the deer species to the deities. Hence, there is no longer any necessity of sanctifying those animals for offering them to the deities and the Pitru Devataas. After hearing his answer in full, Yudhisthira repeats his question : Pitamaha! what is flesh, of what substances it is, the merits that attach to abstention from it, and what the demerits are that attach to the eating of flesh.. Bhishma again answers and concludes with that  a person of cleansed soul should be compassionate to all living creatures.

ahimsā paramo dharmas tathāhimsā paro damah,ahimsā paramam dānam ahimsā paramas tapah/

ahimsā paramo yajñas tathāhismā param balam,ahimsā paramam mitram ahimsā paramam sukham/

ahimsā paramam satyam ahimsā paramam śrutam,sarvayajñesu vā dānam sarvatīrthesu cāplutam/

sarvadānaphalam vāpi naitat tulyam ahimsayā,ahimsrasya tapo ‘ksayyam ahimsro yajate sadā/

ahimsrah sarvabhūtānām yathā mātā yathā pitā,etat phalam ahimsāyā bhūyaś ca kurupumgava

na hi śakyā gunā vaktum iha varsaśatair api/

Abstention from cruelty is the highest Religion. Abstention from cruelty is the highest self-control. Abstention from cruelty is the highest gift. Abstention from cruelty is the highest penance. Abstention from cruelty is the highest sacrifice. Abstention from cruelty is the highest puissance. Abstention from cruelty is the highest friend. Abstention from cruelty is the highest happiness. Abstention from cruelty is the highest truth. Abstention from cruelty is the highest Sruti. Gifts made in all sacrifices, ablutions performed in all sacred waters, and the merit that one acquires from making all kinds of gifts mentioned in the scriptures,–all these do not come up to abstention from cruelty (in point of the merit that attaches to it). The penances of a man that abstains from cruelty are inexhaustible. The man that abstains from cruelty is regarded as always performing sacrifices. The man that abstains from cruelty is the father and mother of all creatures. Even these,  are some of the merits of abstention from cruelty. Altogether, the merits that attach to it are so many that they are incapable of being exhausted even if one were to speak for a hundred years.’ Here ahimsa is translated as abstention from cruelty in relation to killing for the sake of eating the flesh of the killed animal for personal pleasure. In essence, Bhishma is stating that it is very beneficial to be vegetarian because thereby there is no cruelty to animals.

Concept and Practice of Ahimsa vide Bhagavad Gita

a)   Bhagavat Gita Chapter 10: 4-5 :

buddhir jnanam asammohah ksama satyam damah samah  sukham duhkham bhavo ‘bhavo,  bhayam cabhayam eva ca ahimsa samata tustis tapo danam yaso ‘yasahbhavanti bhava bhutanam matta eva prthag-vidhah/

Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, self-control and calmness, pleasure and pain, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy are created by Me alone.

b) Bhagavat Gita Chapter 13: 8-12

amanitvam adambhitvam ahimsa ksantir arjavam acaryopasanam saucam, sthairyam atma-vinigrahah
indriyarthesu vairagyam/ anahankara eva ca janma-mrtyu-jara-vyadhi-duhkha-dosanudarsanam
asaktir anabhisvangah putra-dara-grhadisu /nityam ca sama-cittatvam istanistopapattisu mayi cananya-yogena bhaktir avyabhicarini vivikta-desa-sevitvam  aratir jana-samsadi/ adhyatma-jnana-nityatvam
tattva-jnanartha-darsanam etaj jnanam iti proktam ajnanam yad ato ‘nyatha

Humility, pridelessness, nonviolence, tolerance, simplicity, approaching a bona fide spiritual master, cleanliness, steadiness and self-control; renunciation of the objects of sense gratification, absence of false ego, the perception of the evil of birth, death, old age and disease; nonattachment to children, wife, home and the rest, and evenmindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me, resorting to solitary places, detachment from the general mass of people; accepting the importance of self-realization, and philosophical search for the Absolute Truth-all these I thus declare to be knowledge, and what is contrary to these is ignorance.

c) Bhagavat Gita Chapter 16:1-3

sri-bhagavan uvaca: abhayam sattva-samsuddhir jnana-yoga-vyavasthitih,danam damas ca yajnas ca/
svadhyayas tapa arjavam ahimsa satyam akrodhas tyagah santir apaisunam/daya bhutesv aloluptvam
mardavam hrir acapalam, tejah ksama dhrtih saucam adroho nati-manita,havanti sampadam daivim
abhijatasya bharata/

The Blessed Lord said: Fearlessness, purification of one’s existence, cultivation of spiritual knowledge, charity, self-control, performance of sacrifice, study of the Vedas, austerity and simplicity; nonviolence, truthfulness, freedom from anger; renunciation, tranquility, aversion to faultfinding, compassion and freedom from covetousness; gentleness, modesty and steady determination; vigor, forgiveness, fortitude, cleanliness, freedom from envy and the passion for honor-these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature.

d) Bhagavat Gita Chapter 17:

deva-dvija-guru-prajna- pujanam saucam arjavam,brahmacaryam ahimsa ca
sariram tapa ucyate/

Austerity of the body consists in this: worship of the Supreme Lord, the brahmanas, the spiritual master, and superiors like the father and mother. Cleanliness, simplicity, celibacy and nonviolence are also austerities of the body.

Concept and Practice of Ahimsa in Select Smritis

Paraashara Smriti

Paashako matsya ghati va vyaadhah shaakunistathaa, Adaataa karshakaschaiva panchaite samabhakinah/ (The sin committed by a fisherman, a hunter, a slaughterer, a diceman and bird killer might be worse than that of a Brahmana tilling land with two oxen). Kundini peshani chulli udakumbhatha maarjani, Pancha suna grihastasya ahanyahani vartate/ (As it is, in each house hold there are five killing places viz. a pounder, a gastric mill, a cooking stove, a water pot and a sweeper). Vaishwadevo balibhikshaa gograaso hantaaarakah, Grihasthah pratyaha kuryaat sunaa dorsharna lipyate/(The five relieving remedies absorbing the five places of killings in a household happen to be the Vaishwadeva Yagjna, bali karma, bhiksha pradana, giving grass to cows, and these offsetting the daily killings otherwise). Vrikshaan chitwaa Maheem bhitwaa hatwaa tu mriga keetakaan, Karshakah khalu yagjnena sarvaa paapaat pramuchyate/ ( The farmer is saving himself by performing yagjnas from the sins committed by cutting trees, digging earth, killings of animals and ‘krimi keetas’)Yon a dadyaad dwijaatibhyo raashi mulamupaagatah, sa chourah sa cha paapishtho Brahmaghnam tam vinirdishet/ (Those farmers seated near the heaps of foodgrains without parting any to Brahmanas would be aptly named thieves and sinners, worth being called Brahma ghaatis!) Kshatriyopi krushim krutwaa Dwijaan Devaamscha pujayet, Vaishyah anyastathaakuryat krushi vaanijya shilpikaan/ (Indeeed, Kshatrias display their industriousness and courage and serve Brahmanas for their involvement and dedication in Deva Pujas, Vaishyas earn out of their trading and business skills and so do the other class of the Society due to their ability in crafts). Chaturnaamapi varnaamsha dharma sanaatanah/ (Thus the Four Varnas are engaged in their own respective duties as per dharmas). 

Yagnyavalkya Smriti  

 In case, if a person were to have been killed in secrecy with no witness, once noticed of the tragedy, the clues by collected by the signs of death be registered such as strangulation, physical assualt of specified signs of beating, head hitting, burning, drowning, or such indications as noticed on the dead body. Once suspected and confirmed, the perpetrator be punished as per the gradations prescribed; for killings due to body burns and camouflaging by dust be of ten units, and  as the extracts from the face of the dead of shleshma, nails, hairs, ears and such ‘daaruna hatyas’ the punishment be more severe by twenty units. This scale of punishment be applicable to the same varnas. The ‘atyachara’ on strees or on ‘uttama varnas’, the gradation of punishment be doubled. On ‘heena varnaas’, the scale of punishment be halved. Chittavaikalya or Madyapaana punishments are lessened. In case an ‘abrahmana’ might injure a brahmana, especially by manhandling or by ‘shastraprayogas’ then the punishment of what is known as ‘Prathama Saahasa’ or of the minimum grade worthy of ‘ardha danda’. For ‘Samaana varnas’ resorting to ‘atyaachara’, then the punishment be of Madhyama Saahasa’ medium category  deserving of a twenty unit of monetary fine. Badly hurting and trampling severe injuries of the victim’s feet-head- etc. besides pulling off or tightening the ‘deha vastras’ deserving of hundred units of monetary fine. Grievous injuries of blood and of burns deserve monetary fines of thirty units and for non stop flows of blood be doubled thereof. Damage to the victim’s hands, feet, teeth, ears equivalent to near deathness is stated as of a ‘madhyama saahasa’ or medium category of punishment. Holding the neck tightly, denying food by force, seeking to strangulate, pull off eyelids, severing eye lids,  clasp shoulders, hands and waist is also of madhyama saahasa. Beating back and blue of one person by a group be doubly punished and so would be when one’s material snatched off be nonreturned and damaged severely.As the walls of else’s house were drilled by another person, or even collapsed then the range of damages be fined in the range of five-ten-twenty units of currency in addition to bearing the expenses of reconstruction. Throwing severe acids on the houses of others or praanahaani vishas and serpents, then that be notetd as ‘madhyama saahasa’ and punishment imposed accordingly. Severing goats, sheep, deer and the like for their horns, skins and so on be fined units of currencies 2-4-6 units. Cutting off the loins of these animals would be a madhyama saahasa, especially of cows, bulls, elephants, horses by paid for double as per the presccried fines. Damaging public tree trunks , branches, or even uprooting, be too as per  appropriate- or presribed rates of penalieties .And so would be damages for Chaityas or public religious places, smashaanaas, seemaas, pavitra sthalas, and public gardens be punished  in a graded manner. In respect of all such places, the due punishments be imposed for the spoilages of gulmas like malatis, gucchas like bent down ‘karandas’,  lataas or creepers of drakshaas, and oushdhis.

Yājñavalkya (1.122).—‘Abstention from injury, Truthfulness, Abstention from theft, Purity, Control of the senses, Liberality, Self-control, Mercy, Tolerance,—these are the means of righteousness for all men.’

Vyāsa (Aparārka, p. 164).—‘Freedom from cruelty, Abstention from injury, Kindness, Liberality, Performance of Śrāddha, Honouring guests, Truthfulness, Freedom from anger, Contentment with one’s own wife, Purity, Freedom from envy, Self-knowledge and Patience are the common virtues…… Truth, Self-control, Austerity, Purity, Contentment, Shyness, Tolerance, Straightforwardness, Wisdom, Calmness, Mercy, Concentrated mind—these constitute the eternal Dharma.—That is Truth which is beneficial to living beings; Self-Control consists in controlling the mind; Austerity consists in remaining firm in one’s own duty; Purity consists in the evading of inter-mixtures; Contentment consists in giving up objects of sense; Shyness consists in desisting from evil deeds; Tolerance consists in the capacity to bear the pairs of opposites; Straightforwardness consists in balance of mind; Wisdom consists in discerning the true nature of things; Calmness consists in peacefulness of mind; Mercy consists in the inclination to do good to living beings;—this is eternal Dharma.’

Bṛhaspati (Do.).—‘Mercy, Tolerance, Freedom from envy, Purity, Abstention from over-exertion, Propitiousness, Freedom from miserliness, Freedom from desires,—these are common to all men.—When one protects another person in times of trouble,—whether he be a stranger or a relation, an enemy or a friend,—this is what is meant by Mercy. Tolerance is that by virtue of which one does not become angry on suffering pain. When one does not feel unhappy at the good qualities of another, and eulogises even those whose qualities are not of the best;—this is called Freedom from envy. Purity consists in avoiding forbidden food and in associating with blameless persons. When one avoids those acts which, though good, bring suffering to the body, that is Abstention from over-exertion. Propitiousness consists in doing what is good and desisting from what is not commended. Freedom from Miserliness is that by virtue of which one gives away, without pain, even the little that he possesses. Freedom from Desires is that by which one remains contented with whatever he obtains, without thinking of what others have got.’

Gautama (8.22-23).—‘Now follow the eight qualities of the soul—Compassion on all creatures, Forbearance, Freedom from anger, Purity, Quietism, Propitiousness, Freedom from avarice and Freedom from covetousness.’

Manu Smriti 10 -63

ahiṃsā satyamasteyaṃ śaucamindriyanigrahaḥ  etaṃ sāmāsikaṃ dharmaṃ cāturvarṇye’bravīn manuḥ ||

Abstention from injuring, truthfulness, abstention from unlawful appropriation, purity and control of the sense-organs,—this Manu has declared to be the sum and substance of duty for the four castes

Medhātithi’s commentary (manubhāṣya) explains: Purity’—refers to external purity, brought about by the use of clay, water and such things. This means that this is what pertains to entire human community, and not only to the Brāhmaṇa and the other castes.If ‘abstention from injuring creatures’ is the duty of the mixed castes of the ‘inverse’ order, how is it that it has been declared that—‘killing fish is the livelihood of the Niṣādas’ (48), ‘and the catching of animals,’ living underground’ (49), and ‘the killing of wild animals for the Kṣattṛ and others? In answer to this some people offer the explanation that the ‘abstention from injuring’ refers to injury other than that which has been prescribed as one’s livelihood.

Others think that what is here meant is that ‘abstention from injury’ is that kind of duty which is the source of spiritual welfare, and it does not mean the absolute prohibition of all injury. Just As it is in the case of the assertion—‘there is no harm in the eating of meat etc., etc.’“If ‘abstention from injury’ is a duty, how are the men to subsist? Other sources of income being not available to them, and abstention from injury being regarded sis conducive to spiritual welfare, what would be their means of livelihood? Specially as all other professions have been restricted to each distinct caste. For instance, teaching and other similar professions; are absolutely impossible, and cannot be available; agriculture and cognate professions are restricted to Vaiśyas; and service is the exclusive duty of the Śūdra.” Thus is free from killing co-beings.

Āpastamba (1.23-6).—‘Freedom from anger, from exultation, from grumbling, from covetousness, from perplexity, from hypocrisy and hurtfulness,—Truthfulness, Moderation in eating, Silencing slander, Freedom from envy, Self-denying, Liberality, Avoiding of gifts, Uprightness, Affability, Extinction of the passions, Subjugation of the senses, Peace with all beings, Concentration of mind, Regulation of conduct according to the Āryas, Peacefulness and Contentment;—these good qualities have been settled by the agreement of the wise for all the four orders. He who, according to the precepts of the sacred Law, practises these, enters the Universal Self.’ Viṣṇu (2.16-17).—‘Forbearance, Veracity, Restraint, Purity, Liberality, Self-control, Avoiding the killing of animals, Obedience to elders, Pilgrimage, Sympathy with the afflicted,—Straightforwardness, Freedom from covetousness, Reverence towards God and Brāhmaṇas, and Freedom from anger are duties common to all.’