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Ahimsa Or Love
We saw last week how the path of Truth is as narrow as it is straight. Even so is that of ahimsa. It is like balancing oneself on the edge of a sword. By concentration an acrobat can walk on a rope. But the concentration required to tread the path of Truth and ahimsa is far greater. The slightest inattention brings one tumbling to the ground. One can realize Truth and ahimsa only by ceaseless striving.
But it is impossible for us to realize perfect Truth so long as we are imprisoned in this mortal frame. We can only visualize it in our imagination. We cannot, through the instrumentality of this ephemeral body, see face to face Truth which is eternal. That is why in the last resort we must depend on faith.
It appears that the impossibility of full realization of Truth in this mortal body led some ancient seeker after Truth to the appreciation of ahimsa. The question which confronted him was : "Shall I bear with those who create difficulties for me, or shall I destroy them ?" The seeker realized that he who went on destroying others did not make headway but simply stayed where he was, while the man who suffered those who created difficulties marched ahead, and at times even took the others with him. The first act of destruction taught him that the Truth which was the object of his quest was not outside himself but within. Hence the more he took to violence, the more he receded from Truth. For in fighting the imagined enemy without, he neglected the enemy within.
We punish thieves, because we think they harass us. They may leave us alone; but they will only transfer their attentions to another victim. This other victim however is also a human being, ourselves in a different form, and so we are caught in a vicious circle. The trouble from thieves continues to increase, as they think it is their business to steal. In the end we see that it is better to endure the thieves than to punish them. The forbearance may even bring them to their senses. By enduring them we realize that thieves are not different from ourselves, they are our brethren, our friends, and may not be punished. But whilst we may bear with the thieves, we may not endure the infliction. That would only induce cowardice. So we realize a further duty. Since we regard the thieves as our kith and kin, they must be made to realize the kinship. And so we must take pains to devise ways and means of winning them over. This is the path of ahimsa. It may entail continuous suffering and the cultivating of endless patience. Given these two conditions, the thief is bound in the end to turn away from his evil ways. Thus step by step we learn how to make friends with all the world; we realize the greatness of God—of Truth. Our peace of mind increases in spite of suffering; we become braver and more enterprising; we understand more clearly the difference between what is everlasting and what is not; we learn how to distinguish between what is our duty and what is not. Our pride melts away, and we become humble. Our worldly attachments diminish, and the evil within us diminishes from day to day.
Ahimsa is not the crude thing it has been made to appear. Not to hurt any living thing is no doubt a part of ahimsa. But it is its least expression. The principle of ahimsa is hurt by every evil thought, by undue haste, by lying, by hatred, by wishing ill to anybody. It is also violated by our holding on to what the world needs. But the world needs even what we eat day by day. In the place where we stand there are millions of micro-organisms to whom the place belongs, and who are hurt by our presence there. What should we do then? Should we commit suicide ? Even that is no solution, if we believe, as we do, that so long as the spirit is attached to the flesh, on every destruction of the body it weaves for itself another. The body will cease to be only when we give up all attachment to it. This freedom from all attachment is the realization of God as Truth. Such realization cannot be attained in a hurry. The body does not belong to us. While it lasts, we must use it as a trust handed over to our charge. Treating in this way the things of the flesh, we may one day expect to become free from the burden of the body. Realizing the limitations of the flesh, we must strive day by day towards the ideal with what strength we have in us.
It is perhaps clear from the forgoing, that without ahimsa it is not possible to seek and find Truth. Ahimsa and Truth are so intertwined that it is practically impossible to disentangle and separate them. They are like the two sides of a coin, or rather of a smooth unstamped metallic disc. Who can say, which is the obverse, and which is the reverse? Nevertheless Ahimsa is the means; Truth is the end. Means to be means must always be within our reach, and so ahimsa is our supreme duty. If we take care of the means, we are bound to reach the end sooner or later. When once we have grasped this point, final victory is beyond question. Whatever difficulties we encounter, whatever apparent reverses we sustain, we may not give up the quest for Truth which alone is, being God Himself.