Ahimsa to Do No Harm, Essay Example

Ahimsa, or the practice of the avoidance of violence, abounds in the belief systems of Hinduism, Buddhism, and Jainism.  To live the lifestyle of Ahimsa is conducive, practitioners would say, toward the path of karma, and karma is “one of those words that we do not translate,” (Bhikkhu, 2000, p. 1), because we perceive it to be as the result of our actions.  The follower of Ahimsa holds its non-violent standards in high regard, applying its central concept to all forms of life, whether human or animal.

Ancient Vedic texts, precursors of Hinduism as we now know it, were the first to espouse Ahimsa’s principles of non-violence interactions and the sanctity of cattle (Lodrick). The person who lives according to Ahimsa traditions will not only refuse to kill any living thing, they will not eat anything that was once alive. This practice extends even to products that come from animals, such as eggs or cooking vegetables in any grease rendered from an animal. Any use of any part of an animal makes those devoted to Ahimsa complicit in the act of their killing.  Bad karma follows those who kill, according to Ahimsa philosophy.

It is difficult for most of us to imagine living this kind of life. Our culture advertises restaurants that serve meat. We are bombarded at every grocery store by various kinds of fresh and frozen meats that are marketed as viable answers to our perpetual question, What’s for dinner? Likewise, we live in a violent world where we belief in the survival of the fittest and the absolute right to defend our property and ourselves at any cost. Ways of life that conflict with our routines, such as Ahimsa, are foreign to us, and we strain to place ourselves in the place of one who is dedicated to living simply, quietly, and peacefully.

Exceptions for violent acts are made through Hindu writings. These exceptions deal with self-defense, war, and criminal behavior but are shunned at most any cost (Mayatitananda). Revenge and punishment are not viewed as being deterrents to future crimes. It follows that, under Ahimsa, capital punishment is thought to be wrong and a misplaced form of anger toward a criminal and criminal behavior.

For the Buddhist, Ahimsa is a technical term more so than it is a religious term. Buddhists are far less likely to follow strict teachings of Ahimsa than are Hindus or those devoted to Jainism. For example, Buddhists take a much more liberal view of killing or eating animal flesh if there is a genuine reason to do it, such as to save their own lives.  Mandatory vegetarianism is not a part of Buddhist teachings.  It is even permissible for those Buddhists who live as monks to eat meat as long as the animal did not die especially by their design, meaning, if they did not cause the animal to die.

As for Jains, there is great similarity between them and the major religions of Hinduism and Buddhism–vegetarianism and non-violence, but there are far fewer people who count themselves as practitioners of this East India religion. Jains cling to peace in the things they say, the things they think, and the things they do.

Practices under Ahimsa are powerful and require extreme power of will and heart to adhere to them faithfully. Rejecting hostile thoughts cause a person to become pure of heart, it would seem. The brain, the soul, and the heart become cleansed each day with the renewing of Ahimsa. Many of us can admire these practices, but we find ourselves at a loss to imagine following this way of life.

Ahimsa commands our respect as an ancient philosophical approach to life. Its precepts have brought happiness to people throughout the ages. Possibly Gandhi is one of the most famous examples of a person who brought Ahimsa’s principles to the attention of the world. It is ironic that in its avoidance of conflict that we have seen it gather strength. Even in the United States it has been applied through a lens of Christianity as those, like Martin Luther King Jr., have marched with it and sung with it through peaceful demonstrations.

Ahimsa’s influence spreads even to the meditative practices of yoga. Classical yoga, or Raja Yoga, and Hatha Yoga both hold Ahimsa as a moral obligation (Radha). It stands to reason that a person who avoids negative thinking, harmful actions, and hurtful speech would be a person with a greater propensity toward lower blood pressure and heart ailments. So, there may be a health benefit associated with the Ahimsa, non violent life.

The teachings here are reflected in other world religions. Ahisma’s reliance on non- violent behavior makes it stand out in this area, but similar teachings come to us from the words of Jesus. His quotation taken from the Old Testament, “It has been said unto you, an eye for an eye…but I say unto you…turn the other cheek” is certainly reminiscent of Ahisma virtues, but it cannot be said that Jesus took his message from eastern philosophies. Like those from the eastern traditions mentioned here, Jesus was a pacifist, but he did not take his methods from eastern religion. The interesting thing is that there is commonality in most all religions.

In conclusion, Ahisma is a philosophy; it is not a religion in the strictest sense. While is it included as a practice in the major religions of the eastern hemisphere, its applications transcend religion and can be applied in non-religious ways, even for secular purposes, even for political purposes. No person is strong enough to take on the mantle and burden of total Ahisma. It is a suggestion for improving the quality of life. It is not a mandate, not is it required in completeness. Even those who live as hermits could not possibly follow this philosophy at all times.

I am full of respect for the thoughts that frame these practices, but at the same time, I am happy not to follow the extreme measures that Ahisma demands. It is hard for me to imagine following a person around who is afraid that she will step on an insect or that she will unintentionally kill an ant while he is sweeping the kitchen floor. The soul-force behind this is impractical yet admirable.

Works Cited

Bhikkhu, Thanissaro. “Karma.” Access to Insight, 07 June 2009 <http://www.accesstoinsight.org/lib/authors/thanissaro/karma.html>

Lodrick, Deryck. “Symbol and Sustenance: Cattle in South Asian Culture.” Dialectical Anthropology 29 (2005): 61-84.

Mayatitananda, Swamini. “We Need to Stop.” Hinduism Today Oct/Nov/Dec (2006): 65.

Radha, Swami Sivananda. “Hatha Yoga: The Hidden Language, Secrets, and Metaphors.” Timeless Books 01 May 2006.