AHIMSA
September is about A H I M S A. Ahimsa is the first of five Y A M A S. The Yamas are the first limb of the eightfold, A S H T A N G A, (“Ashta” refers to the number eight, while “Anga” means limb or body part), Ashtanga is the union of the eight limbs of yoga: Yamas (abstinences), Niyamas (observances), Asana (posture), Pranayama (breathing), Pratyahara (withdrawal), Dharana (concentration), Dhyana (meditation) and Samadhi (absorption), as described by Patanjali in the Yoga Sutras. The Yamas and Niyamas are formed by five ethical principles:
Y A M A S
(Ethical Principles for Interactions with the External World):
The Yamas are the moral and ethical principles that guide our interactions with the external world. They provide a foundation for leading a balanced, harmonious, and mindful life.
Ahimsa - Non-violence or non-harming.
Satya - Truthfulness.
Asteya - Non-stealing or non-coveting.
Brahmacharya - Moderation or wise use of energy.
Aparigraha - Non-greed or non-possessiveness.
N I Y A M A S
(Ethical Principles for Personal Development and Inner Attitudes):
Niyamas, are the second limb of the eightfold path and represent personal observances or internal ethical principles, focusing on our inner state and personal development.
Saucha - Purity or cleanliness.
Santosha - Contentment.
Tapas - Discipline or self-effort.
Svadhyaya - Self-study or self-inquiry.
Ishvara Pranidhana - Surrender to a higher power or devotion.
The eightfold path serves as a comprehensive guide for ethical and spiritual living. It's important to note that the Yamas are closely linked to the Niyamas. Together, the Yamas and Niyamas provide a comprehensive approach to ethical living and spiritual growth in Yoga.
A H I M S A
In Patanjali's System of Ashtanga Yoga, the initial step is the practice of ahimsa, the avoidance of causing harm. When one possesses self-confidence, there is no inclination to inflict pain, humiliation, or death upon another being.
The term "ahimsa" originates from Sanskrit, where "a" negates, and "himsa" signifies harm or violence. While "ahimsa" can be translated as "non-violence," its scope extends beyond mere physical non-harm. Its purview encompasses a more profound philosophical perspective characterized by compassion, veneration for all life forms, and an unwavering commitment to abstain from causing any form of suffering.
At the heart of the concept of ahimsa lies veganism, which stands as an integral facet of this principle. The act of consuming another being inherently involves inflicting harm upon them. A vegan dietary regimen aligns seamlessly with ahimsa, as it serves to minimize the utilization of natural resources, thereby mitigating harm to the planet as a whole.
The more assiduously an individual dedicates themselves to the practice of ahimsa, the nearer they draw to the realization of their authentic essence—a state characterized by inner tranquillity and the absence of debilitating internal conflicts. Some individuals may encounter difficulties in embracing the notion of a vegan lifestyle as an essential component of yoga asana practice. Nonetheless, the crux of asana practice resides in fostering a profound connection with Mother Earth and all her myriad manifestations.
“The Sanskrit word “asana” means seat or connection to the earth. Earth means all things: animals, plants, minerals–all of existence. The Yoga Sutras States sthiram sukham asanam. (2.46) This means that your connection to the earth should be steady and joyful. Yoga has been called the perfection of action. All actions originate as thoughts, so a perfect action must come from perfect thought. What is a perfect thought? A perfect thought is one that is free from selfish desires, anger and hate. We return to AHIMSA as the means to perfect action. See yourself in others, all others and go beyond seeing. BE yourself in others until there are no others, until there is only LOVE, only ONE. THE STATE OF ONENESS IS YOGA.”
From: The Textbook of Yoga Psychology by Rammurti S. Mishra.
H I M S A
(harming) is classified into three ways:
P H Y S I C A L, by body and instruments including war.
V O C A L, by speaking against others, including psychological warfare.
M E N T A L, by thinking against others.
Himsa denotes actions, speech, or thoughts that are directed against oneself or others. It contains any form of harm inflicted upon oneself or others. This definition extends to the consumption of narcotics and any other substances that are injurious to bodily tissues. The practice of abstaining from all forms of harm, irrespective of their nature, is referred to as Ahimsa. This term is employed without qualification, encompassing all conceivable types of harm due to its comprehensive and all-encompassing nature.
“One cannot injure others without first injuring oneself because injury is the result of psychological planning. Vocal injury is more serious than physical, and mental injury is the most serious. By physical injury, one can destroy only physical forms. By vocal injury, one can destroy both physical and mental forms. By mental injury, one can destroy even the form of spirit. Consequently one will go to a lower transmigration.”
by Sharon Gannon
To understand what Ahimsa is at its core, we need to briefly define violence, all it can be and to whom it can be directed.
W H A T’S V I O L E N C E A N D T O W H O M D O E S I T A P P L Y?
The most conspicuous manifestations of violence are the acts of killing and inflicting physical harm. However, it is imperative to recognize that violence can assume subtler forms, such as indifference, verbal abuse, expressions of anger, and acts of neglect. Moreover, it is not limited solely to human beings but can also be directed towards non-human entities, whether sentient or not. Of utmost significance is the acknowledgement that violence can also be self-directed, affecting one's own well-being.
O N T H E M A T
Engaging in the practice of yoga may appear peaceful. While it indeed embodies principles of serenity, its profound influence lies in its capacity to illuminate the subtler ways in which we perpetrate harm upon ourselves. Here are a few illustrative instances:
Exceeding Our Physical Limits: The act of pushing ourselves beyond our physical capacities during our yoga practice can result in harm to the body.
Neglecting Our Body's Signals: Failing to heed our bodies' signals, including their needs and limitations, and disregarding the necessity for rest when required.
Comparative Self-Assessment: Engaging in comparisons with others, which often leads to frustration and, eventually, a deficit in self-love.
Unrealistic Expectations: Formulating and holding onto unrealistic expectations, can breed frustration and erode self-compassion over time.
Insufficient Practice and Avoidance of Challenges: Not dedicating ample effort to one's practice and refraining from venturing beyond the comfort zone. This neglects the body's potential for resilience and growth and signifies a lack of responsibility for its well-being.
Ultimately, the choice between assuming a child's pose or attempting a challenging posture like the crow pose rests solely with the individual, representing an authentic act of self-love. In this context, Satya, the second Yama, or principle, which pertains to truthfulness, aligns seamlessly with Ahimsa, as honesty serves as the guiding compass leading to non-violence in one's yoga practice and beyond.
O F F T H E M A T
In some instances, the most concerning forms of violence are those that have become culturally ingrained and widely accepted. We often proclaim our opposition to animal cruelty, express our affection for animals, and consider our dogs and cats as integral members of our families. However, on a daily basis, we financially support the mutilation, abuse, and eventual slaughter of hundreds of millions of animals, solely because we derive pleasure from their taste.
Each cow, pig, or chicken subjected to exploitation possesses its own distinct sentience. They experience both suffering and joy, have families, exhibit preferences, and manifest unique personalities. As human beings, we possess an adept ability to rationalize our actions, even when they involve causing harm and death. However, no rationale can ethically justify the taking of life from a sentient being who inherently wishes to live.
Scientific research has unequivocally demonstrated that we can maintain a healthy existence without the necessity of consuming animals or their byproducts; in fact, our well-being might even be enhanced by this choice. Consequently, the violence inflicted upon animals for the sake of our culinary preferences becomes needless and ethically unjustifiable.
Are there instances where violence is justified? Many will say yes. As Gandhi says :
"Strictly speaking, no activity and no industry is possible without a certain amount of violence, no matter how little. Even the very process of living is impossible without a certain amount of violence. What we have to do is to minimize it to the greatest extent possible."
Precisely, this is the essence of Veganism and certain forms of activism—both are dedicated to the reduction of violence and the alleviation of suffering.
In essence, Ahimsa is not solely synonymous with passivity or cautiousness; it is synonymous with action rooted in love. It impels us to place trust in ourselves. It entails making arduous decisions and upholding truthfulness both in our dealings with ourselves and with others. By embracing Ahimsa, we cultivate qualities that transcend mere non-violence; it beckons us to cultivate awareness, truthfulness, compassion, and unwavering adherence to our core values.
Key facets and teachings associated with Ahimsa encompass:
N O N - V I O L E N C E
Ahimsa is the principle of refraining from causing harm, injury, or violence to any living being. This includes not only physical harm but also emotional, mental, and even verbal harm. It promotes treating all beings with kindness and respect.
C O M P A S S I O N
Ahimsa is rooted in compassion and empathy for all living creatures. Practising ahimsa means recognizing the interconnectedness of all life and treating others with the same consideration and care that one would wish for oneself.
T H O U G H T A N D I N T E N T I O N
Ahimsa extends to one's thoughts and intentions. It encourages individuals to cultivate a mind free from thoughts of harm, aggression, and negativity. This includes not harbouring ill will or harmful intentions towards others.
D I E T A N D L I F E S T Y L E
Ahimsa is often reflected in dietary choices and lifestyle practices. Many followers of ahimsa choose vegetarian or vegan diets to minimize harm to animals. It can also influence choices related to clothing, consumption, and other aspects of daily life.
C O N F L I C T R E V O L U T I O N
Ahimsa emphasizes the importance of resolving conflicts through peaceful and non-violent means. It promotes dialogue, understanding, and compromise rather than resorting to aggression or force.
E N V I R O N M E N T A L C O N S C I O U S N E S S
Ahimsa can extend to the environment as well. Practitioners often strive to minimize their impact on the natural world, recognizing that harming the environment ultimately harms all living beings.
I N N E R H A R M O N Y
Ahimsa is not just an external practice but also an internal one. It involves cultivating a sense of inner peace, non-judgment, and forgiveness. This inner harmony contributes to healthier relationships with others and oneself.
G A N D H I’S I N F L U E N C E
Mahatma Gandhi, a prominent leader in India's struggle for independence, adopted ahimsa as a core principle of his nonviolent resistance movement. He believed that peaceful protest and nonviolent action could bring about significant social and political change.
Hope this can inspire you to live a more conscious life with you and others around you.
L O K A H S A M A S T A H S U K H I N O B H A V A N T U
O M S H A N T I S H A N T I S H A N T I H I
“May all beings everywhere be happy and free, and may the thoughts, words, and actions of my own life contribute in some way to that happiness and to that freedom for all. Om peace in the body, mind and spirit.”
