Ahimsa is sometimes referred to as non-violence or not killing, but the meaning is deeper and more fundamental than just an act of violence or to end someone’s life. To understand ahimsa (a- “not”, himsa = “harming”) one should first understand himsa.
Just as we know there are many types of love, there are many types of himsa. Himsa can be inflicted physically, mentally or verbally and can be direct, indirect or even “approved”. An example of approved himsa could be a political leader ordering an assassination, or a mob encouraging a fight with cheers. There are degrees of himsa from mild to moderate to severe. Sources of himsa can stem from anger, greed, delusion, or misunderstanding.
No matter the source, infliction or severity, the general principle to defining himsa is understanding that the intention to harm another being is wrong and harmful, not just to the intended being, but to the one causing or intending harm. Violence breeds violence. Just as a parent abuses, so the child will abuse. A great analogy of this is the ongoing conflict between Palestinians and Israelis. They have fought so long that the generation of young people growing up today only know violence.
This leads to the yoga ideal of ahimsa. By not encouraging or participating in acts of harm, it lessens the amount of harm done in the world. The Yoga Sutra (2.35) states that in the presence of one established in ahimsa, all hostilities cease. Meaning that when a hostile person encounters someone who is firmly rooted in the practice of non-harming, the intention to harm falls away.
Stories of Buddha say that in Buddha’s presence, animals ceased to kill one another. However, as is pointed out by Satchidananda in his translation of the yoga sutras, even a life consumed by the doctrine of ahimsa cannot cure all himsa. Mahtma Ghandi, Jesus Christ, Martin Luther King, Jr--these are some of the most well known, and this Earth’s strongest examples of, peaceful leaders. Even as they encouraged and preached a discipline of non-violence, each was felled by a harmful and violent act.
While we strive to learn and control the complexities of himsa, it must also be understood that it is difficult for people to disengage from himsa. Himsa is a constant, difficult human struggle. Ahimsa thus is an ideal for which to strive for a better life. Desikachar points out that ahimsa is kindness and friendliness. Ahimsa is the thoughtful consideration and attention to other people and things.
It is our karmic duty to lead our lives in a quest for ahimsa. Be aware of your actions and how they inflict harm on others. Be mindful of your thoughts and how they weave a thread of unpleasant ideas in your mind. Choose your words carefully and with the intention of love always, no matter if you encounter a friend or an enemy.
Ahimsa is also acting in kindness to ourselves. We have a responsibility to our Self to eat. Do we abstain from food because our food comes from plants and animals of which we had to kill to consume? We have a responsibility to our Self and our loved ones to protect ourselves. Do we not defend our home if we are in danger? Each situation should have thoughtful consideration.
Practicing ahimsa may not be obvious or acknowledged by those around you, but it will have a quiet, yet profound, impact on your world. If you cultivate a harmful attitude, people will always be ready for a fight and antagonistic when they approach you. But, if people know that you are easy to get along with and will not harm them, they will come to you in friendliness and harmlessness. On this level, the translation of Patanjali's sutra is apparent.
By practicing ahimsa, you offer a non-harmful environment for those around you to enter. It may also help put at ease those who are constantly ready for a fight. If you do not react to their himsa stance, they will become more at ease and thus, hostilities cease.
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