|| r r Gaura Gaddharau Vijayetm ||

AHIS THE SUPREME DHARMA

R HARIDS SHSTRI

|| r r Gaura Gaddharau Vijayetm ||

AHIS THE SUPREME DHARMA

Translated from original Hindi book titled

Ahis Paramo Dharma

Compiled and written by

a resident of r Vndvana Dhma

r Harids Shstri
nyya-vaieika str, nyya-crya, kvya-vykaraa-skhyamms-vednta-tarka-tarka-nyya-vaiavadarana trtha,
vidy-ratna

Published by:
r Harids Shstri Go Seva Sansthan
Sri Harids Niws
Old Kaliadaha,
Vrindavan 281121
Dist: Mathura (U.P.)
India
E-mail: info@sriharidasniwas.org
Web: www.sriharidasniwas.org

First English edition

Date of publication:
Tirobhva tithi of rla Harids Shstri, nyycrya
26th Sep 2014

All rights reserved by

Sri Gadadhara-Gaura Sri Radha-Govindadev ji,
Presiding deities of Sri Haridas Niwas
Old Kalidaha, Vrindavan

Printer:
Sri Gadadhara-Gaurahari Press,
Sri Harids Niws
Old Kaliadaha,
Vrindavan 281121
Dist: Mathura (U.P.)
India

Sanskrit Pronunciation Guide

Vowels
a

son, luck
far, car
sit, dig
police, week
push, full
rule, boom
river
rethink

e
ai
o
au

-a
-i

set, beg (but longer)

night, aisle
border, saw
now, how
nasal m
a final h-sound
(at the end) aha
(at the end) iha

Consonants
k
kh
g
gh

c
ch
j
jh

t
th

kilo, come
make hay
forget, go
big heat
sing, hang
charity, much
staunch heart
jug, enjoy
judge Harry
canyon, new
take, toe
lighthouse
down, day
godhood
say r and then na
take, toe
(tongue against teeth)
lighthouse
(tongue against teeth)

d
dh
n
p
ph
b
bh
m
y
r
l
v

s
h

down, day
(tongue against teeth)
goodhood
(tongue against teeth)
nut, north
(tongue between teeth)
stop, typist
uphill
book, boat
rub hard
map, famous
yellow, year
red, right
love, look
voice, very
German word sprechen
show
service, soft
help, hero

|| r r Gaura Gaddharau Vijayetm ||

TRANSLATORS NOTE

Ahis is one of the major teachings of bhgavata dharma, the dharma promulgated by
God Himself for the benefit of the entire human race. Sri Haridas Shastri ji Maharaj or
Sri Maharaj ji, as he is lovingly known, in this work brings out the beautiful rendition of
the understanding of ahis. This book is in the form of an anthology from various
sources in the stras. Originally written in Hindi, Sri Maharaj ji had expressed his desire
to have this book translated for the benefit of the English readers.
This is being published as an e-book on Sri Maharajis tirobhva tithi as a tribute to one
of the greatest saints of modern times.

Japesh Bandyopadhyay
Ranganathan Narasimhan

|| r r Gaura Gaddharau Vijayetm ||

Ahis The Supreme Dharma

Yatobhyudaya nireyas siddhi sa dharma
That from which prosperity and deliverance come about is dharma.
From andi-kla (beginingless time) to the modern times, the wise sages and seers have been
elucidating dharma for the welfare of the human race. These descriptions are often at variance
with each other. This is because dharma has been explained to different individuals in
accordance with their natures and their eligibilities. Also, it has been explained differently in
accordance with the needs of the times and places with the intention of maintaining decorum.
Thus, while dharma talks about simple rules, sub-rules and austerities at times, at other times it
talks about complex ones. Sometimes, it talks about principles to be followed over a short period
of time, and sometimes about principles to be followed over prolonged periods. Thus the maze of
dharma appears to be complex and multifarious.
Down the ages, the followers of dharma have been focussed on trying to achieve the goal of life.
With dedication, they have been attempting to practice various tenets of dharma, some of which
are simple and easy while some others are complex and difficult. These different tenets of
dharma, according to the statements of rmad-bhgavata-pura-mhtmya, vary with the
times. By the influence of the current period of time called Kali-yuga, which is like a blazing
wild fire, all those practices of dharma have been reduced to ashes. Principles like truth,
compassion and the power of right discrimination based on scriptures have disappeared.
This being the condition, what is the easy way to achieve the goal of life? What is the way that
would be beneficial for the entire human society and be in accordance with the teachings of the
saintly people? The eight-fold steps comprising of yama, niyama, sana, pryma, pratyhra,
dhra, dhyna and samdhi are extremely difficult for people at large to follow. The steps for
realizing scriptural knowledge, namely ravaa (hearing), manana (contemplation) and
nididhysana (worship) can be performed only by a person who is born with good saskras
(mental impressions) acquired from previous births. It is not easy to fulfill the goal of life by
persons who are short-lived, devoid of scriptural understanding and do not have proper
saskras. Therefore, human beings, because of having a short life-span, being devoid of both
scriptural knowledge and good saskras and thus having a precarious condition, must take up
the vow of following ahis, that can be performed with little effort, is favourable to various
kinds of dharmas and canbe followed at all times, places and situations. This easy-to-practice
dharma is practicable and is also universally praised.
The inviolable truth is, therefore, that unless a human being despises violence, it is not possible
for him to achieve a real state of well-being. What does one benefit from the vow of ahis?
In this connection, Patajali muni has written,
2

ahis-pratihy tat-sannidhau vaira-tyga

(On ahis being firmly established (in a persons nature), abandonment of violence occurs in
his company)
The Puras talk about how wild animals like lions and tigers, that are naturally endowed with an
extremely violent tendency, would keep roaming around meekly in the company of deer and
cows in the abodes of sages amidst the forests, having given up their feelings of enemity towards
them. This was only due to the influence of the vow of ahis of the sages. If the vow of ahis
can bring about a transformation in the nature of violent animals, it will certainly have a great
influence on humans also.
Mahatma Gandhi had also taken up the vow of ahis for getting political freedom for the land
of Bhrat that had been under foreign rule for a considerable period of time and it was successful
too. Unfortunately, after the demise of Gandhi ji, malevolent people desirous of destroying
peace have been enthusiastic to gobble up the human society in all towns and villages and the
entire country. The path of satya (Truth) and ahis are the only powerful means by which the
human society can rid itself of this evil influence. It is said, tmana pratiklni pare na
samcaret (One must not have such conduct that is unfavourable for ones own self). By
remembering this mantra and following it in the right spirit, husband & wife, wife & husband,
brothers, master & servant, servant & master, rulers & subjects, subjects & rulers will not have
any inimical attitude or dealings towards each other or towards anybody else. All the worries in
our minds like protection of our own selves, or those close to us, protection of our homes and
assets, protection of the rulers and the subjects, and protection of the land of Bhrat will also be
removed as a result of this, there being no enemity. Thus, ahis, which is the way to peace, is
certainly the greatest vow.
What is ahis? How can we know or teach about it?
Revealed scriptures are the only source of real knowledge on this subject. His is just not
limited to killing alone. Rather, giving distress to any living creature anywhere, through thought,
word or deed is also certainly his. It is therefore essential to provide education on ahis in
all educational centres through revealed scriptures and statements of ptas (persons who are
authorities by virtue of their very elevated learning, experience and conduct). In fact, in the
context of describing dharma, scriptures like the dharma-stras, the puras and the itihsas
instruct on ahis only. An education system focussed on these instructions will spread the
message of ahis in all families, in all villages and in all towns of the whole of Bhrata-vara.
It is only through the vow of ahis that protection of all kinds of dharma becomes possible. It
will ensure that no tradition, race or society behaves inimically towards one another or towards
the vow of ahis. These days, wherever one comes to hear of a distressing condition, they are
all manifestations of his in one form or the other. Hence it is extremely important that the
vow of ahis be followed in the form of a national duty by everyone.
In the ancient times, wherever a state of happiness was experienced, its basis had always been
ahis. In comparison with the practice of ahis, all the various kinds of dharma consisting of
3

the whole body of rituals are both complicated and difficult. The practice of ahis is both
natural and easy at all times and in all places.
The method of practising ahis is not explained in the scriptures as elaborately as the practice
of other kinds of dharmas. This is because the dharma of ahis is primarily a dharma
pertaining to the mind. The practice of ahis becomes successful only when one feels others
distress in the same way as ones own self experiences it from a particular action. Ahis does
not give external happiness alone, but also grants victory and peace everywhere. It leads to an
atmosphere of oneness in heart and favourableness in conduct amongst members of a family
resulting in an atmosphere of perpetual peace.
It is through the principle of ahis alone that disputes pertaining to ethical, national or regional
issues can be sorted out. The well known adage, vasudhaiva kuumbakam (the whole world is
one family) becomes meaningful only through the practice of ahis. All disputes can be
conveniently sorted out if ahis is adopted as the national dharma. No solution to a conflict
can last if it is obtained by means of his. It is only because of his that all material pleasures
are short-lived. Happiness achieved through ahis is lasting and spreads happiness
everywhere.
Vedas are the foundational mantra behind all scriptures. The act of mananam (contemplation)
brings about realisation of a mantra. Only a person who actually contemplates on higher reality
experiences bliss. Therefore, the words Veda and mantra are synonymous. One single Veda
was divided into four parts by Bhagavn Veda-Vysa. From the Vedas were born the dharmastras. The narratives of the itihsas and the puras also appeared from the Vedas. All these
scriptures have been brought forth in the human society for the welfare of the entire human race.
The Vedas are the breath of para-brahman, the Supreme Lord. This is substantiated by the
scriptural statement, tasya nivasita ved (His breath are the Vedas).
According to rmad-bhgavata-pura, Lord r Ka is the complete Brahman. According to
the statement mentioned therein kastu bhagavn svaya (Ka is Bhagavn Himself), the
Supreme entity r Ka appeared in this world and established the methodology of maintaining
the standards of dharma. According to the statement, var vaca satya tathaivcarita
kvacit (S.B.10.33.28) (the statements of vara, God are true and few act only according to
them) all the statements of the puras, itihsas and the dharma-granthas, which are actually
forms of instructions of r Ka, certainly bring about welfare of the entire human race. Hence
ahis, as described in the stras, is actually the mah-mantra.
There is only one dharma that exists for everyone to follow at all times and at all places; and that
is ahis.
It is written in Yjavalkya-smti (1.5.122);
ahis satyamasteya aucamindriya-nigraha |
dna damo day knti sarve dharmasdhanam ||
4

ahis, truthfulness, non-stealing, purity, control of the senses, charity, self-restraint of ones
anta-karaa i.e., restraint of mind, intelligence and sense of doership, merciful nature towards
all creatures and forgiveness even towards an offender these are the common means for
practicing dharma for everyone.
Garua-Pura (1.96.29) states;
ahis satyamasteya aucamindriyasayama |
dama kamrjava dna sarve dharmasdhanam ||
ahis, truthfulness, non-stealing, purity, control of senses, dama or self-restraint of mind and
intelligence, forgiveness, straight-forwardness and charity these are the means for practicing
dharma for everyone.
In Mahbhrata 13/anugta-parva 50.2-3 it is stated;
ahis sarvabhtnmetat ktyatama matam |
etat padamanudvigna variha dharma lakaam ||
It is believed that ahis alone is the highest duty of all living entities. This state (of practicing
ahis) is the best of all and does not produce any agitation. It is also the characteristic
symptom of dharma.
Garua-Pura 1.93.8 states;
icro damo 'his dna svdhyyakarma ca |
aya ca paramo dharmo yadyogentmadaranam ||
A conduct that is respected by society, dama or sensual-restraint, ahis, charity, self-study of
the scriptures, performance of prescribed duties and direct perception of tman (Supreme Lord)
through performance of yoga (that restrains the fickleness of the mind) these comprise of the
supreme dharma.
It is written in Mahbhrata (13.12.19);
ahis satyamakrodha nasya damastath |
rjava caiva rjendra nicita dharma lakaam ||
O king! Ahis, non-anger, tenderness, compassion, restraint of the senses, and straightforwardness are the eternal characteristics of dharma.
Adhytma-Pura says;
vedbhysastapo jnamindriy ca sayama |
ahis gurusev ca nireyasakara param ||
5

Repetitive study of the Vedas, austerity, knowledge, control of the senses, ahis and service to
the guru, all these dharma, when following ones nature, are the means of achieving the supreme
goal of life.
Vyu-Pura (15.2-3) says;
ahis satyamasteya aucamindriya sayama |
dna day ca kntica brahmacaryamamnit ||
ubh saty ca madhur vk nitya sat kriy rati |
sadcra nievitva paraloka pradyak ||
ahis, truthfulness, non-stealing, cleanliness and purity, control of the senses, charity,
compassion, patience, brahmacarya, absence of arrogance, auspicious, true and pleasing speech,
a constant and spontaneous attachment for benevolent work and addiction to virtuous conduct
all these dharmas are the means by which the other world is obtained.
Vyu-Pura (11.23-24) says:
svdhyyo brahmacarya ca dna yajanameva ca |
akrpayamanyso dayhis kamdaya ||
jitendriyatva auca ca mgalya bhaktiracyute |
akare bhskare devy dharmeya mnava smta ||
Self-study of the scriptures, brahmacarya, charity, performance of yajnas, being liberal, not
being miserly, not being weary, enthusiasm in dhrmik activities, compassion, ahis,
forgiveness, restraint over the senses, purity both internally and externally, being propitious,
having devotion towards Lord Acyuta or akara or Bhskara (Sun God) or Devi these have
been considered as dharma of a human being.
It is said in Matsya-Pura (143.31-32);
adrohacpyalobhaca, damo bhtaday ama |
brahmacarya tapa aucamanukroa kam dhti |
santanasya dharmasya mlametaddursadam ||
Being devoid of envy, being devoid of greed, control of senses, compassion towards all
creatures, mental placidity, brahmacarya, austerity, purity, tenderness, patience and firmness
these are the roots of santana-dharma, which are achieved with great difficulty.
Mrkaeya-Pura (28.31-32) says,
smnyamanya-varnmramca me u |
satya aucamahis ca anasy tath kam |
nasyamakrpaya santoacrameu ca ||
6

Here, Madlasa, the mother of prince Alarka says, Hear from me about that dharma that is
common for other varas and ramas. Truthfulness, purity, ahis, being free from envy,
patience, being compassionate, not being miserly and contentment these are common for all
ramas.
Dev-Bhgavata (9.11.21-22) says;
satya day tath dainya svadrgamana tath |
adroha sarvabhteu samat sarva jantuu ||
etat sdhraa dharmam|
Truthful speech, being merciful, humility, being chaste with respect to ones wife, non-violence
(ahis) towards all living entities, viewing all living creatures with an equal eye these are
dharma that are common for all.
Dev-Bhgavata (6.12.21-22) says;
ahis satyamasteya aucamindriya-nigraha |
svadharma-plana rjan sarvatrtha-phalapradam ||
ahis, truthfulness, non-stealing, cleanliness, restraint of senses and maintaining ones own
dharma from all these one gets the same benefit as from visiting all holy places.
Garua-Pura (1.205.22) says;
ahis satyavdaca satya auca day kam |
varn lign caiva smnya dharma ucyate ||
Ahis, truthful speech, truthful conduct, all round purity, being compassionate, patience
these are common dharma for those who belong to any vara of the society and for those who
don any garb.
Anugta-Parva (91.33-34) of Mahbhrata states;
ea dharmo mahyogo dna bhtaday tath |
brahmacarya tath satyamakrodho dhti kam |
santanasya dharmasya mlametat santanam ||
This indeed is dharma. This indeed is the great yoga. Charitable nature, being compassionate
towards all living creatures, brahmacarya, truthfulness, non-anger, firmness and patience these
are the eternal roots of the santana-dharma.
Mahbhrata (13.162.23) says;
7

ahis satyamakrodho dnametat catuayam |

ajtaatro sarvasva dharma ea santana ||
Here, Bhma tells Yudhihira, O Ajtaatru (one whose enemy is never born, since he
considered no one as his enemy)! Ahis, truthfulness, non-anger, charity follow these four
always. This is the eternal dharma.
Garua-Pura (1.229.14) says;
karma manas vc sarvabhteu sarvad |
his virmako dharmo hyahis parama sukham ||
That dharma which stops one from committing violence towards all living entities, at all times,
by thought, word and deed is the dharma of ahis and it gives supreme happiness.
Mahbhrata (12.162.21) says;
adroha sarvabhteu karma manas gir |
anugrahaca dna ca sat dharma santana ||
Not committing violence against any living entity through thought, word and deed at any time
as also being benevolent and charitable all these acts rooted in ahis comprise the eternal
dharma of great persons.
Padma-Pura (5.89.8-10) says;
brahmacaryea satyena tapas nitya-vartana |
dnena niyamaicpi kamaucena vallabha ||
ahisay ca akty vsteyenpi pravartate |
etairdaabhiragaica dharmameva prasyate |
sampro jyate karma agairgarbho yathodare ||
Just as how the foetus in the womb of a woman is born when its organs have developed
completely, similarly, dharma is manifest when these ten organs develop completely
brahmacarya, truthfulness, austerity, performance of daily obligatory duties, charity, following
regulative principles, patience , purity, ahis and non-stealing.
Padma-Pura (2.12.46-48) states;
brahmacaryea satyena makhapacakavartanai |
dnena niyamaicpi kam aucena vallabha |
ahisay suakty ca asteyenpi vartanai |
etairdaabhiragaistu dharmameva praprayet ||

Here, Somaarm, the husband of Suman, a wise Brhmaa lady, is being told, brahmacarya,
truthfulness, the five yajas, charity, following regulative principles, patience, purity,
cleanliness, ahis, strength of winning over the senses, non-stealing these are the ten limbs of
dharma and dharma must be completed by these ten limbs. It means that only by conducting
oneself in accordance with these principles is dharma completely performed.
Mahbhrata 12.109.12 says;
ahisrthya bhtn dharmapravacana ktam |
ya sydahis sampkta sa dharma iti nicaya ||
Dharma is expounded for the purpose of teaching ahis so that there is no violence towards
all living creatures. Therefore, dharma is that which is blended with ahis. This is how
dharma is ascertained by the knowers of dharma.
Mahbhrata 8.69.57 says;
ya sydahis sayukta sa dharma iti nicaya |
ahisrthya bhtn dharma-pravacana ktam ||
It is for sure that whatever is blended with ahis is dharma. Dharma has been taught for
teaching ahis to the people.
The conclusion is that dharma is that conduct which does not have violence in it. The great sages
had spoken about the supreme dharma so that there would be no violence committed towards the
living creatures, in other words, only for manifesting and spreading ahis.
Ahis alone is the supreme penance. In this connection, Mahbhrata 12.19.14 says;
ahis satyavacanamnasya damo n |
etat tapo vidurdhr na arrasya oaam ||
Not doing his to any living creature, speaking the truth, giving up cruelty, controlling the
mind and the senses and being compassionate towards everyone wise ones understand these as
austerity and not merely wearing down the body.
Mahbhrata 12.191.15 states;
ahis satyavacanamnasya damo n |
etat tapo vidurdhr na arrasya oaam ||
Not doing his to any living creature, speaking the truth, giving up cruelty, controlling the
mind and the senses and being compassionate towards everyone wise ones understand these as
austerity and not merely wearing down the body.
9

Mahbhrata 12.19.15 states;

ahis satyamakrodha sarvrama-gata tapa ||
Not doing his to any living creature, speaking the truth and not letting anger arise in the
mind these are the austerities that are applicable for all ramas.
Padma-Pura 3.31.27 states;
ahisaiva para tapa |
ahis alone is the supreme penance.
Nradya Pura 1.44.12 states;
paropaght his ca painyamanta tath |
etn sasevate yastu tapastasya prahyate ||
All austerities go waste for a person who injures others or kills others or does back-biting or
tells lies.
It is stated in 13.116.31 of Mahbhrata;
ahisasya tapokayyamahisro yajate sad |
The austerity of one who always practices ahis becomes inexhaustible.
It is stated in 14.43.21 of Mahbhrata;
his cdharmalakaam
Violence is the symptom of adharma.
Nradya-Pura 2.10.9 states;
hisay vartamnastha vyartho dharmo bhavediti |
kurvannpi vth dharmnyo hismanuvartate ||
All dharma go waste for a person who is situated in violence. Hence, even if such a person
performs dharma, it is all useless if he keeps practising violence.
Nradya-Pura 2.10.9 states;
his sayuta dharmamadharma ca vidurbudh |
10

That dharma which is blended with violence has been called by wise ones as adharma only.
Skanda-Pura 1.2.41.20 states;
abhaka bhakaa his mithy kmasya sevanam |
parasvnmupdna caturddh karma kyikam ||
Eating forbidden food, violence, indulging in sense pleasure beyond limits of propriety,
usurping others property these are the four kinds of sinful activities performed by the body.
It is stated in Mahbhrata 3.33.33;
A violent activity in which other living entities are killed is certainly adharma. Ahis alone is
the complete form of dharma. Violence produces distress, is not beneficial and is adharma.
Ahis is established as the supreme dharma.
Mahbhrata 3.207.74 states;
ahis paramo dharma |
Ahis is the supreme dharma.
Skanda-Pura also says;
ahis is the supreme dharma.
In Mahbhrata 13.115.23 states;
ahis paramo dharma, tathhis para tapa |
ahis parama satya, yato dharma pravartate ||
Ahis is the supreme dharma and ahis is the supreme austerity. Ahis alone is the
supreme truth since, it is from ahis that dharma originates, in other words, dharma is
sustained by ahis.
It is said in Skanda-pura (36.64)
ahis paramo dharma ahis ca para tapa |
ahis parama jnam ahis parama phalam ||
Ahis is the supreme dharma. Ahis is the supreme penance. Ahis is the supreme
knowledge and Ahis alone is the supreme attainment for humans.
Padma-Pura Uttara-khaa 6.64.63-64 states;
11

ahis paramo dharma iti vedeu gyate |

day dna dama iti sarvatra hi ruta may ||
tasmt sarva prayatnena krya vai mahatmapi ||
In the Vedas it is sung that ahis is the supreme dharma. I have also heard about the greatness
of compassion, charity, sense-control, etc. Therefore, by all means one must, with all efforts
perform the activity of ahis which is performed by great men.
Nradya-Pura 2.10.7 states;
ahis paramo dharma puro parikrtita |
Ahis has been described as the supreme dharma throughout the Puras.
In Mahbhrata 8.69.23 it is written;
prinmavadhastta sarvajyyn mato mama |
Not killing living creatures is the highest principle this is my opinion.
Padma-Pura 1.15.376 states;
yath nga padenyni padni padagminm |
sarvyevpi dhyante padajtni kaujare ||
eva sarvamahisy dharmrthamapi dhyate |
amta nitya vasati yo his na prapadyate ||
Just like how the footprints of all creatures that walk on legs get accommodated within the
footprint of an elephant, similarly all dharma and material prosperity get accommodated within
ahis. One who does not commit any violence against anyone is always situated in
immortality and lives free from the cycle of birth and death.
Padma-Pura 3.31.37 states;
pravianti yath nadya samudramjuvakrag |
sarvadharm ahisy pravianti tath dham ||
Just as how all rivers, whether they flow straight or crooked, ultimately enter the sea, similarly,
dharma in all forms ultimately enters ahis this is for sure.
Mahbhrata 13.116.28 says;
ahis paramo dharma, tathhis paro dama |
ahis parama dnam, ahis parama tapa ||
12

ahis is the supreme dharma. Ahis is the supreme form of self-control. Ahis is the
supreme form of charity and ahis is the supreme austerity.
Mahbhrata 12.266.6 says;
tasmt pramata kryo dharma skmo vijnat |
ahis sarvabhtebhyo dharmebhyo jyyas mat ||
Therefore, wise persons must determine the subtle nature of dharma from scriptural evidence.
Ahis is considered to be the supreme amongst the dharmas prescribed for living creatures.
Mahbhrata 13.116.29 says;
ahis paramo yaja, tathhis para phalam |
ahis parama mitram, ahis parama sukham ||
Ahis is the supreme form of yaja. Ahis is the supreme benefit. Ahis is the supreme
friend and ahis is the supreme form of happiness.
Padma-Pura 3.31.27 says;
ahis paramo dharma, ahisaiva para tapa |
ahis parama dna, ityhurmunaya sad ||
Ahis is the supreme dharma. Indeed ahis is the supreme austerity. Ahis is the
supreme charity. This is how the munis (great thinkers) have always spoken.
Mahbhrata 12.262.30 says;
na bhutnmahisy jyyn dharmosti kacana |
There is no greater dharma than the dharma of ahis that is accomplished by not hurting
living creatures.
Krma-Pura 2.11.15 states;
ahisy paro dharmo nstyahis para sukham |
There is no dharma greater than ahis; ahis is supreme bliss.
In Padma-Pura 2.69.1, 2 Lord iva says;
atha dharma ivenokt ivadharmgamottam |
hisdi doa nirmukta kleysa vivarjita |
13

sarvabhta-hit uddh skmysa mahat phal ||

Thus has been explained dharma by Lord iva in the iva-dharmgama (scriptures that
describe dharma based on what Lord iva says). This dharma is completely devoid of flaws like
violence, etc. There is no distress involved in following this dharma. It is beneficial for all
living entities. On account of being defectless, it is pure and gives great results even if little
efforts are applied to follow it.
Skanda-Pura 1.3.11.69 states;
rdhyate mahdeva sarvad sarvadyaka |
jvahis na kartavy vieea tapasvibhi ||
Lord iva, the bestower of everything, is worshipped all the time. Violence towards any
living entity must specially be shunned by those austere persons who worship on this path.
It is said in Padma-Pura 2.6.9.65jna dhyna supuphy ivadharm santan |
tathhis kam satya hr raddhendriya sayama |
dnamijy tapo jna daaka dharma lakaam ||
iva-dharma (principles of dharma as taught by Lord iva) is eternal. It is completely decorated
with the beautiful flowers of jna and dhyna. The ten characteristics of this dharma are:
1) ahis, 2) kam (forgiveness), 3) satya (truth), 4) hr (modesty), 5) raddh (conviction),
6) indriya-ayama (control of senses), 7) dna (charity), 8) yaja (worship), 9) tapa
(austerity), 10) jna (knowledge of the Self).
One must only live in a country that is fully endowed with ahis.
Mahbhrata 12.340.87-89 states;
eka pda sthite dharma yatra kvacana samiti |
katha kartavyamasmbhirbhagavastad vadasva na ||
yatra vedca yajca tapa satya damastath |
ahis dharma sayukt pracareyu surottam |
sa vo dea sevitavyo m vodharma pad spet |
The devats and the great sages asked this question to Bhagavn Please tell us what we should
do in kali-yuga when only one leg of dharma will be present everywhere. The Lord answered,
O best of the devas! You should only reside in those places where, along with ahis-dharma,
the study of the Vedas, performance of yajas, austerity, truthfulness and sense-control are
prevalent. By doing so, adharma will not be able to touch you even with a single foot!

14

This means that in kali-yuga only that place or region or country is worth residing where the
practice of ahis is perceivable. By living in such a place, one can be safe from the evil
influence of kali-yuga.
Ahis alone is the essence of sttvik quality. It is stated in Mahbhrata 12.301.14, 20

akrpayamasarambha kam dhtirahisat |

samat satyamnyamrdava hrracpalam ||
sarvabhta day caiva satva sthaite gu smt ||
The absence of miserliness or akrpayam, the absence of anger or asarambha, tolerance,
steadfastness, ahis, equanimity, truthfulness, being free from debts, tenderness of heart,
modesty, non-fickleness, nature of serving others, compassion towards all living entities these
are understood as the principal qualities of the mode of goodness (sattva).
Mahbhrata 5.245.20 states;
ahisaka sama satyo dhtimn niyatendriya |
araya sarvabhtn gatimpnotyanuttamm ||
One who practices ahis, sees everyone in the same manner as he sees himself, is truthful in
speech, is steadfast, has his senses controlled and gives shelter to all living entities, achieves the
supreme goal of life.
It is stated in Mahbhrata 12.277.27-28;
yo na hisati satvni mano vkkarmahetubhi |
jvitrthpanayanai pibhirna sa baddhyate ||
One who does not commit violence by usurping the sustenance of any living entity by his
thought, word or deed or through any other causes is not put into the troubles of death or damage
by any living creature.
Nradya-Pura 1.15.136 says;
anasy hyahis ca sarvepyete hi ppah |
The absence of the tendency of seeing faults in others and ahis only these remove all sins.
Mahbhrata 3.207.7-8 states;
nyyopet guopet sarvaloka-hitaiia |
santa sarga-jita ukl sannivica satpathe ||
sarvabhta dayvantaste i iasammat ||
15

One who is committed to propreity, who is endowed with auspicious qualities, who desires the
well-being of everyone, is devoid of his and treads the path of righteousness gains victory
over heaven. He moves on the right path. Only those who practice compassion towards all living
entities are considered to be cultured persons.
Mahbhrata 3.207.91-93 states;
ahis satyavacanamnasyamathrjavam |
adroh nbhimnaca hrstitik dama ama ||
dhmanto dhtimantaca bhtnmanukampak |
akmadvea sayuktste santo lokaskia ||
Ahis, truthful speech, tenderness, straight-forwardness, compassion, absence of malice,
modesty, tolerance, sense-control, peacefulness, steadfastness only those who hold to these and
are compassionate towards all creatures and are free from lust and hatred, being wise and saintly
are the authorities for all the people of this world; in other words, they are the ideals for them to
follow.
It is also stated in Yoga-darana 2.35;
ahis-pratiy tat-sannidhau vaira-tyga |
When ahis is firmly established (in a yog), on coming close to him all living entities give up
their innate tendencies of mutual hostility.
This means that for a yogi who practices ahis rising above the limitations of race, place and
time and race, when the conception of ahis gets firmly situated in his heart, then, even wild
animals that have natural hostility against each other, like snake & mongoose, or lion & elephant
forget their natural hostility and hatred on going close to such a yogi, and move around with each
other like friends.
It is written in Viu-dharma-Pura 3.268.3-5;
dkiya rpa lvaya saubhgyamai cottamam |
dhana dhnyamathrogya dharma vidy tath striya ||
rjya bhogca vipult brhmayamapi cepsitam |
aau caiva gun vpi drgha jvita me vaca |
ahisak prapadyante yadanyadapi durlabham ||
Those who follow ahis achieve the following eight qualities namely, 1) skillfulness in action
2) overall beauty in appearance, 3) supreme fortune, 4) wealth, abundance of grains, health, and
dharma, 5) learning & women, 6) kingdom, 7) extensive sense-pleasure, 8) the desired qualities
of a Brhmaa, as well as long life and other rare achievements.
It is written in Viudharmottara-Pura 2.122.16;
16

ye na kacit trasanti, trasyanti na ca kasyacit |

yemtmasamo loko durgyatitaranti te ||
Those who do not give distress to others and are not distressed by others and view everyone in
this world as they view their own selves cross over great difficulties in life.
It is stated in Viu-dharma-Pura 3.268.1;
ahis sarvadharm dharma para ihocyate |
ahisay tadpnoti yat kicinmanasopsitam ||
Amongst all dharmas, ahis is said to be the supreme. Whatever that one desires in the mind
can be attained through ahis.
Mahbhrata 13.116.31-32 says;
ahisra sarvabhtn yath mt yath pita |
etat phalamahisy bhyaca kurupugava |
na hi aky gu vaktumapi varaatairapi ||
One who practices ahis is like a mother and father to all living creatures. Such is the result
of practicing ahis. In fact the fruits of ahis are even greater than this. The glories of ahis
cannot be described even in a hundred years.
Mahbhrata 2.109.31 states;
dharme rat satpuruai samet tejasvino dnagua-pradhn |
ahisak vtamalca loke bhavanti puy munaya pradhn ||
Only such best of sages become worthy of worhip in this world who keep company with those
effulgent, great pious men who are totally intent on dharma, never performing his to any
living creature and are devoid of contact with impurities such as his.
Brahma-Pura 15.75 says;
ahisakastata samyak dhtimn niyatendriya |
araya sarvabhtn gatimpnotyanuttamm ||
One who is a conqueror of senses, is full of resolve, follows ahis in its complete form and is
like a shelter to all living beings achieves the supreme goal of life.
Brahma-Pura 116.7-9 states;
karma manas vc ye na hisanti kicana |
17

ye na majjanti kasmicitte na badhnanti karmabhi ||

prtiptdvirat lavanto daynvit |
tulya dve priy dnt mucyante karma bandhanai ||
sarvabhtadayvanto vivasy sarvajantuu |
tyakta-hisra samcrste nar svargagmaya ||
Those who do not commit his towards anyone in thought, word or deed, those who do not
become passionate and get immersed in worldly pleasures of any form are not entangled by
karma. Those who desist from killing, have a good conduct, are full of mercy and are equally
disposed towards friends and foes are released from the entanglement of karma. Those persons
who have compassion towards all living creatures of the world, are trusted by all living creatures,
have given up his and are equally disposed towards everyone, proceed to heaven.
Mahbhrata 12.215.6, 7 states;
ahis satya-vacana sarvabhteu crjavam |
kam caivpramdaca yasyaite sa sukh bhavet ||
yacaina parama dharma sarvabhtasukhvaham |
dukhgni maraa veda sarvaja sa sukh bhavet ||
Ahis, truthful speech, simplicity in behavior towards all living entities, forgiveness, not being
inattentive one who has these qualities remains happy. He alone is all-knowing and happy who
understands that this supreme dharma in the form of ahis, gives happiness to all living entities
and is the killer of the fire of distress.
It is stated in Mahbhrata 3.314.8;
ahis samat ntirnasyamamatsara |
dvryetni me viddhi ||
The Lord of dharma, in the form of a Yaka, had told Yudhihira, ahis, equanimity,
peacefulness, compassion and non-enviousness know that these are the entrances to my
abode.
Viu-Pura 3.8.15 says;
na tayati no hanti prinonyca dehina |
yo manuyo manuyendra toyate tena keava ||
O King! The Supreme Lord Keava is pleased with that person who does not hurt or kill any
living creature or other embodied beings such as trees, etc.
Mahbhrata 5.69.18 states;
apramdovihis ca jnayonirasaayam ||
18

Not being inattentive and not committing his towards any living entity these certainly bring
forth tattva-jna (factual knowledge).
Mahbhrata 12.296.35-36 states;
kni karmi dharmi lokesmin dvijasattama |
na hisantha bhtni kriyamni sarvad ||
u metra mahrja yanm tva paripcchasi |
yni karmyahisri nara tryanti sarvad ||
King Janaka told Parara Muni, O best amongst the dvijas! Which activities of dharma in this
world are such that no living creatures are harmed but rather are protected during the
performance of those activities? Parara Muni replied, O Great king! Listen to me for the
answer to the question that you have asked me! Only those activities that are devoid of violence
protect humans at all times.
In other words, only ahis is the protector of everyone.
It is stated in 2.117.18 of Viudharma-Pura that;
rta-praprad ye ca ye ca his vivarjak |
apakca bhtn te nar svarga-gmina ||
Those who instill fresh life in those who are afflicted by distress, those who shun violence and
those who never causes distress to any living entity proceed to heaven.
In Mahbhrata 13.7.15 it is stated;
rpamaivaryamrogyamahisphalamanute ||
By following the dharma of ahis one achieves the fruits in the form of beautiful appearance,
opulence and sound health.
Mahbhrata 13.115.6 states;
rpamavyagatmyubuddhi sattva bala smtim |
prptu-kmairnarairhis-varjit vai mahtmabhi ||
Those great souls who were desirous of achieving beautiful appearance, well-formed organs of
the body, longevity, refined intelligence, strength of character, physical strength and good
memory shunned violence completely.
This means that by shunning violence, i.e. by practice of ahis ones desired results can be
achieved.
19

Vidura-nti 1.52 states;

hisak sukhvah
The performance of the dharma of ahis alone can give happiness.
Viu-dharma-Pura 2.122.13 states;
ye v ppa na kurvanti karma manas gir |
nikipta rja bhteu durgyatitaranti te ||
One who does not perform any sin in thought, word or deed, and does not give distress to any
living creature through physical violence in any way crosses over all obstacles in this world.
Padma-Pura 3.30.25 states;
karma manas vc sarvvasthsu sarvad |
parap na kurvanti na te ynti yamlayam ||
Those who do not harm others in thought, word or deed, under all circumstances and at all
times, never go to the abode of Yama (the god of death).
Manu-smti 5.16 states;
yo bandhana badha klen prin na cikrati |
sa sarvasya hitaprepsu sukhamatyantamanute ||
Those who do not wish to kill or deprive other creatures of their freedom by fettering them, are
well-wishers of everyone and achieve unlimited happiness.
Manu-smti also states;
yad dhyyati yat kurute dhti badhnti yatra ca |
tadavpnotyayatnena yo hinasti na kicana ||
One who does not commit violence against anyone becomes able to achieve whatever he
contemplates on, whatever he does and whatever he meditates on without any special efforts.
Mahbhrata 12.175.26 states;
na hisayati yo jantn manovkkya-hetubhi |
jvitrthpanayanai pribhir na sa hisyate ||

20

That person who does not commit violence against any living creature by means of thought,
word or deed, is also not disturbed by living creatures that destroy life and assets.
Mahbhrata 12.10.19 states;
ahis satyamakrodha tapo dna dayomati |
anasypyamtsaryyamanry lameva ca ||
ea dharma kurureha kathita paramehin |
brahma devadevena aya caiva santana |
asmin dharme sthito rjan naro bhadri payati ||
ahis, truthfulness, non-anger, austerity, charity, control of mind and senses, purity of
intellect, not seeing faults in anyone, non-enviousness, freedom from spite, being virtuous get
acquainted to all these. These are dharma. Instructions on these have been given by the creator,
Brahma and these alone are santana (eternal) dharma. One who is established in this dharma
sees all auspiciousness.
gveda 8.93.15 says;
ajtaatrurastta
One who is ajtaatru (lit. one whose enemy is unborn) i.e., who doesnt see anyone as his
enemy and does not harm anyone, never gets vanquished.
Padma-Pura 3.31.36 states;
lokadvaye na vindanti sukhni prema hisak |
ye na hinsanti bhtni na te vibhyati kutracit ||
Those who commit his against living entities do not get happiness or love in both worlds
viz., this world or the next. Those who do not commit his against any living beings does not
get scared of anyone anywhere.
Padma-Pura 2.96.25 states;
sarva-his nivttca sdhusagraye nar |
sarvasvpi hite yuktste nar svarga-gmina ||
Those men who desist from all forms of his, take shelter of the company of saintly people
and remain fully engaged in the welfare of everyone, go to heaven.
Mahbhrata 13.144.56-59 states;
yastu uklbhirjtya prighta-vivarjita |
nikipta-astro nirdao na hisati kadcana |
21

na ghtayati no hanti ghnanta naivnumodate ||

sarvabhteu sasneha yathtmani tathpare |
da puruotkaro devi devatvamucyate ||
upapannn sukhn bhogn sadnti mudnvita |
atha cenmnue loke kadcidupapadyate |
tatra drghyurutpanna sa nara sukhamedhate ||
That person who is born of a pure lineage, who keeps away from committing harm to any
creature, who has given up weapons and cudgels and through whom no one anywhere is
subjected to his, who does not hurt or kill, does not order to hurt or kill, does not even accede
to such activities, in whose heart there is always love towards all creatures, has the same attitude
towards others as towards himself while being compassionate O goddess! Such best of men is
said to have attained the nature of devas by virtue of their divine qualities. He happily enjoys all
pleasures in the abode of the devas, because of it being self-accomplished. Even if he ever takes
birth in this world, he enjoys a long and happy life.
Mahbhrata 13.115.69 states;
tadetaduttama dharmamahis dharma-lakaam |
ye caranti mahtmno nka-phe vasanti te ||
This dharma of ahis is the supreme of all dharmas. Those great souls who conduct
themselves according to it live in heaven.
Mahbhrata 5.38.38 states;
dhti amo dama auca kruya vganihur |
mitrcnabhidroha saptait samidha-riya ||
Steadfastness, control of mind, control of the senses, purity, compassion, soft speech and not
being treachearous towards a friend these seven qualities enhance prosperity.
Brahma-Pura 116.54.57 states;
ubhena karma devi prighta vivarjita |
nikipta-astro nirdao na hisati kadcana ||
na ghtayati no hanti ghnanta naivnumodate |
sarva-bhteu sasneh yathtmani tathpare ||
da puruo nitya devi devatvamanute |
upapannn sukhn bhogn sadnti yadcyuta ||
atha cenmnue loke kadcidupapadyate |
ea drghyu mrga sa vttnm sukarma |
pri-his vimokea brahma samudrita ||

22

Lord iva told Prvat, O goddess! One who performs auspicious activities, who stays afar
from the sin of killing living creatures and having discarded the employment of weapons and
cudgels does not commit his against anyone, does not kill or hurt, does not inspire anyone to
perform killing, does not approve of such killing, is affectionate towards all living entities, treats
others the way he treats himself, such a person becomes a devata on dying and remains so for
ever. Even if he takes birth in this world of humans, he has an enjoyable and noble life. Being
intent on virtuous conduct, he attains a long life. This is the path that has been set forth by the
creator for those who have given up his towards living creatures.
Padma-Pura Uttara-Khaa, 6.32.65 states;
ahisako yti vairgya nkaphamanakam ||
One who has given up violence and practices ahis attains lordship over the indestructible
heavenly kingdom.
While condemning violence, Viudharma-Pura 3.252.1 says :
sarvemevappn hisparamiho ca te |
his balamsdhn his lokadvaypah ||
Amongst all forms of sin, his against living creatures is the greatest. His is the strength
only for the wicked and it destroys both their worlds.
Padma-Pura 2.67.60, 61 states;
vane nirapardhn prin ca mraam |
gav gohe vane cgne pure grme ca dpanam ||
iti papain dhri surpna samni ca ||
Killing of offenseless creatures in the forests, setting fire to go-las, forests, towns and villages
are sins that are as grave as drinking alcohol.
tyakta svadharmcara nirgh parapak |
caca hisak niraya lecchstarhyavivekina ||
Those who have given up their prescribed duties, are devoid of compassion, give distress to
others, are short-tempered and commit his against living creatures are mlecchas (barbarians).
They do not have even the slightest sense of discrimination between right and wrong.
In Bhoja-vtti to Yoga-Stra 2.30, it is stated;
praviyoga prayojana vypro his, s ca sarvnartha hetu ||

23

The act or the endeavor performed with the intention of removing the life-force (pra) from
the body is called his (violence). This his is the fundamental cause behind all forms of
evil.
Viu-Pura 3.8.10 states;
nighnnnnynhi na styena sarvabhto yato hari ||
One who commits his against others commits his against Lord Hari Who is situated in
the heart of that very entity since Lord Hari is sarvabhta-maya i.e, is situated in every living
entity.
his garyas sarvappebhyontabhaam ||
Violence and telling lies are greater that all sins.
Manu-smti 4.170 states;
his rataca yonitya nehsau sukhamedhate |
One who is always intent on his is immersed in causing distress to others. That person does
not experience happiness and prosperity in the world.
His is a tendency in tamo-gua (mode of ignorance).
Brahma-vaivarta-Pura 4.24.61-63 states;
sattvodayca muktcch karmechh ca rajogut |
tamogujjva his kopohakra eva ca ||
When the mode of goodness (sattva) becomes dominant in a person, he desires spiritual
liberation. When the mode of passion (rajas) becomes dominant, he desires to perform various
kinds of mundane actions. When the mode of darkness (tamas) becomes dominant, a tendency
to commit his towards living creatures, anger and arrogance appear.
His against living creatures yields evil results in this world and the next.
Mahbhrata 13.115.32 states;
trtra ndhigacchantiraudr privihisak |
udvejany bhtn yath blamgstath ||
Just as how people hunt beasts of prey and those animals do not find any shelter anywhere,
similarly, cruel persons who commit violence against living creatures are made to undergo agony
24

in their future lives by all the other creatures and they do not find any refuge or protection
anywhere.
In Mahbhrata 13.145 Lord iva tells Prvat;
ye pur manuj dev sarvapriu nirday |
ghnanti bl sa yujante mg pakimapi ||
eva yukta sam vatsa punarjanmani ocate |
mnuya sucirt prpya nirapaty bhavanti te ||
putraoka yutacpi nsti tatra vicraam ||
O Goddess! Those men who are merciless towards towards all living creatures and kill and eat
even the young ones of animals and birds, when taking birth again, attain a human birth again
only after a very very long time and even when they get a chance to be born as human beings
again, they remain issueless. Or else they are made to undergo the distress of seeing their own
children dying. There is no scope for doubts in this.
The author of Manu-smti states in 5.45;
yohisakni bhtni hinastytmasukhecchay |
sa jvaca mtacaiva na kvacit sukhamedhate ||
Those who kill gentle animals for their own pleasure (out of desire to please their tongue, for
nourishment of their body and so on), never attain happiness or welfare either while living or
after dying.
It is stated in Viu-Pura 3.7.24;
harati paradhana hisanti jantn vadanti tathnta nihuri yaca |
aubhajanitadurmadasya pusa kaluamater hdi tasya nstyananta ||
The Supreme Lord r Ananta (Who has infinite auspicious and pleasing qualities) can never
reside in the hearts of malignant people who usurp others wealth, commit his towards other
living beings, have a deceitful or harsh speech and whose minds have been maddened as a result
of such inauspicious activities as above.
It is written in Paca-tantra;
hisaknyapi bhtni yo hinasti sa nirgha |
sa yti naraka ghora ki punar ya ubhni ca ?
Even those persons who kill beastly animals are called cruel and they go to grave hell. What to
talk of those, who kill innocent, gentle animals? (They go to even worse hells).
rmad-Bhgavata-Pura 3.29.30 states;
25

bhteu baddha vairasya na mana ntimcchati |

One who has inimical attitude towards other living entities never attains peace in his mind.
Mahbhrata 10.6.20, 21 states;
stra dnavidvn ya samattya jighsit |
sa patha pracyuto dharmn kupathe pratihanyate ||
One who desires to commit his towards others disregarding the instructions and orders of
wise men who have realised the knowledge of the scriptures, falls down from the path of
dharma, gets on to a bad path and destroys himself.
Padma-Pura 3.31.30 states;
bhtni yotra hisanti jala sthala cari ca |
jvanrtha ca te ynti klastra ca durgatim ||
Those who kill the creatures that live either on land or in water to maintain their own livelihood,
attain awful conditions in the hell called Klastra.
It is said in Yjavalkya-smti 3.4.136 ;
adattdna nirat paradropasevaka |
hisakacvidhnena sthvarevabhijyate ||
Those who are engaged in stealing, have illicit relations with others wives and perform his
contravening scriptural regulations take birth in low forms of lives that are immovable such as
trees and creepers.
Manu-smti 12.59 states;
his bhavanti kravyad |
Those who always engaged in performing his (like fowler, hunters, etc.) are born as animals
that eat raw meat such as cats.
There are three kinds of states that a soul attains in its next birth based on its conduct and
dealings in this birth. Those persons whose dealings are in the mode of goodness (sattva)
achieve the state of the devatas. Those whose dealings are in the mode of passion (rajas)
achieve the state of being human beings. Those whose dealings are in the mode of darkness
(tamas), i.e. those who are cruel and violent, achieve the state of animals, birds, reptiles, plants,
trees, bushes, etc. These are three kinds of states that people achieve.
26

It is mentioned in Manu-smti 12.42-44;

sthvar kmikca matsy sarp sakacchap |
paavaca mgcaiva jaghany tmas gati ||
hastinaca turagca dr mlecchca garhit |
sih vyghr varhca madhyam tmas gati ||
craca suparca purucaiva dmbik |
raksi ca picca tmasttam gati ||
Immovable life forms (trees, creepers, plants, bushes, hills, etc.), worms, insects, fishes, snakes,
tortoises and animals these are the life forms attained by those who are in the lowest grade of
tamas. Elephants, horses, degraded kinds of dras, degraded kinds of mlecchas, lions, tigers
and pigs these are the life forms attained by those who are in the middle grades of tamas.
Wanderers such as thieves, gypsies, bards etc, suparas (particular variety of bird), hypocritical
persons, rkasas and picas these are the life forms attained by those who are in the highest
grade of tamas.
It is written in Viu-dharma-Pura 3.52.13 states;
ato vai naiva kartavy pri his bhayvah |
viyojya prina praistathaikamapi nihur ||
One who removes the life of even one living creature is designated as merciless. Therefore,
one must certainly not commit the terrible act of his against living entities.
In rmad-bhgavatam 11.11.29-32, r Ka tells Uddhava;
kplur akta-drohas titiku sarva-dehinm |
satya-sronavadytm sama sarvopakraka ||
kmair ahata-dhr dnto mdu ucir akicana |
anho mita-bhuk nta sthiro mac-charao muni ||
apramatto gabhrtm dhti-mjita-a-gua |
amn mnada kalpo maitra kruika kavi ||
jyaiva gun don maydin api svakn |
dharmn santyajya ya sarvn m bhajet sa sattama ||
That person who is compassionate to all living beings, harms none, is forebearing in all
circumstances, has unshakeable truthfulness, is free of faults such as envy, equipoised,
beneficent to all, whose mind is free from perturbation due to lust, has all external senses under
control, is tender-hearted, of pure conduct, is free from the ego of possession, is free from desires
apart from serving Me, is satisfied with whatever food he receives, has a peaceful mind, is firm
in following his dharma, have taken complete shelter of Me, is always given to contemplation, is
vigilant in action, remains unexcited and is free from weakness of heart, has conquered the six
waves namely hunger, thirst, lamentation, delusion, old age and death i.e., is not bothered about
them, does not seek honour and recognition though bestows them upon others, is capable of
27

making others understand when imparting knowledge, is not deceitful, is full of compassion, is
of truthful speech and knows the merits of following the various dharma indicated through My
desires that are in the form of Vedas and also knows the faults in not following them and yet,
abandoning all those dharmas, performs bhakti to Me is the most excellent of the saintly men.
In Bhagavad-gt 12.15 it is stated;
yasmnnodvijate loko lokn noddvijate ca ya |
harmara bhayodvegairmukto ya sa ca me priya ||
That person because of whom others dont get agitated, and who does not get agitated by others,
who is free from material emotions such as joy, intolerance, fear and anxiety, is dear to me.
Mahbhrata 6.36.13-14 and Bhagavad-gt 12.13-14 states;
adve sarva-bhtn maitra karua eva ca |
nirmamo nirahakra sama-dukha-sukha kam ||
satua satata yog yattm dha-nicaya |
mayy arpita-mano-buddhir yo mad-bhakta sa me priya |
That devotee who is without the feeling of hatred towards all living beings, who is free from
selfishness, loves all living entities, who is causelessly merciful, free of possessiveness, without
false identification with his body, who is equal when attaining happiness and distress, is
forgiving, in other words bestows fearlessness even to one who is offensive, who is constantly
engaged in bhakti, is satisfied with what comes of its own accord, restrained in mind and senses,
fixed in determination, and with mind and intellect completely offered to Me, is dear to Me.
rmad-Bhgavatam 11.3.22-25 states;
tatra bhgavatn dharmn iked gurv-tma-daivata |
amyaynuvtty yais tuyedtmtma-do hari ||
sarvato manasosagamdau saga ca sdhuu |
day maitr praraya ca bhtev addh yathocitam ||
auca tapas titik ca mauna svdhyyamrjavam |
brahmacaryamahis ca samatva dvandva-sajayo ||
sarvatrtmevarnvk kaivalyam aniketatm |
vivikta-cra-vasana santoa yena kenacit ||
Prabuddha Muni told King Nimi One should learn the Bhgavata-dharma from the Guru,
while considering only him to be his dearest and his worshippable deity with a conduct that is
free from deceit and completely following His instructions, through which Lord r Hari, Who
gives Himself away to His devotee gets pleased. This Bhgavata-dharma is of this nature:
Firstly, the mind is detached from everything worldly and has association with saintly men. One
is compassionate, friendly and humble towards all living creatures, as appropriate. One has
purity, is austere, has endurance (in other words, tolerates duality of happiness and distress), is
28

silent (in other words, is devoid of useless speech), always being contemplative, performs selfstudy of scriptures, has simplicity in dealings, brahmacarya, ahis, equanimity in the face of
dualities such as happiness and misery, seeing Lord r Hari, the dear self, everywhere, living in
solitude, with absence of any sense of ownership of ones dwelling, wearing pure, clean clothes,
and being satisfied with whatever little one obtains.
The Vedas are the most ancient of the holy books of the Land of Bhrat. There are several
statements in the Vedas that inspire one to conduct oneself in accordance with ahis.
Yajur-veda 12.32 states;
m hisstanv prajh |
Do not give distress to anybody with your body
Yajur-veda 16.3 says;
m his purua jagat |
Do not commit violence against any human being or any moving creatures (such as cows and
buffaloes and so on).
Atharva-Veda 4.1.7 states;
kavirdevo na dabhyat svadhvn |
An eminently knowledgeable and distinguished individual does not harm anyone even when
endowed with opulence, but is compassionate towards all.
atapatha-Brhmaa 3.4.1.24 says;
nnyonya hisytm |
We must not harm each other.
atapatha-Brhmaa 1.1.4.5 states;
nedamanyonya hist |
Humans must not kill each other.
atapatha-Brhmaa 3.6.4.13 states;
imllokn nto na hinasti |
29

Those who are peace-loving do not commit acts of violence (against any living creature).
Padma-Pura 5.10.56 states;
pri-his na kurvta ||
His (violence) should not be done against living creatures.
Mahbhrata 13.116.12 states;
ahis lakao dharma iti dharma-vido vidu |
yadahistmaka karma tat-kurydtmaka nara ||
Those who know dharma know that the characteristic symptom of dharma is ahis. Let the
wise ones perform only those activities which pertain to ahis.
Chndogya-Upaniad 3.17.4 states;
yat tapo dnamrjavamahis satyavacanamiti asya daki |
The life of one who spends his life practicing austerities, charity, simplicity, ahis and
truthful speech is a life of sacrifice that is complete with daki (donations given during
sacrifice).
vetvatara-Upaniad 3.6 states;
m hi purua jagat |
Do not perform his against any living creature in this world.
Nradya-Pura 1.43.75 states;
ahisra sarva-bhutn maitryaa gatacaret |
Do not perform his against any living entity. Be friendly towards all.
Mahbhrata 12.278.5 states:
na hisyt sarva-bhtni maitryaagatacaret |
neda jvitamsdya vaira kurvta kenacid ||
(A person aspiring spiritual emancipation) should abstain from peforming his towards or
injuring any creature. He should conduct himself by being friendly towards all. Having attained
this worldly existence that is liable to destruction, one should not behave with unfriendliness
towards any creature.
30

In rmad-bhgavatam (6.18.47), Mahai Kayapa has said,

na hisyd bhta jtni na apennta vadet ||
While observing the vow, the practitioner must not at any time commit his towards any
living creature, nor curse anyone nor tell lies.
In Mahabhrata 12.124.66, it is stated,
adroha sarvabhteu karma manas gir |
anugrahaca dnaca lametat praasyate ||
Abstention from causing injury, by act, thought, and word in respect of all creatures,
compassion towards all creatures, and charity according to ones ability, constitute virtuous
behaviour that is praised by everyone.
It is stated in Dev-Bhgavata 5.15.15;
paropatpana kryya varjjanya sad budha |
The wise should never perform activities that give distress to others.
In Manu-smti 4.54 it is stated;
na prabdhamcaret ||
A householder must never perform such acts that cause extreme peril / injury to others.
It is stated in Viudharma-Pura 3.268.11;
pryathtmanobh bhtnmapi te tatha |
tmaupamyena gantavyamtmavidbhirmahtmabhi ||
Just as how ones life is extremely dear to ones own self, other living creatures lives are dear
to them as well. The great souls who have realised the nature of the self must conduct themselves
while considering other creatures to be like themselves.
In Krma-Pura, 21.16.36 it is stated;
tmana pratiklni pare na samcaret ||
One must not mete out to others that behaviour which he recognises as unfavourable to
himself.
31

Pacatantra 3.103 states;

sakept kathyate dharmo jan ki vistarea va |
paropakra puyya ppya parapanam ||
ryat dharma sarvasva rutv caivvadhryatm |
tmana pratiklni pare na samcaret ||
O People! I am telling you about the nature of dharma concisely, for, what is the use of
describing at length? Virtue (puya) means being helpful to others. Causing distress to others is
called sin (ppa). Therefore, one should always be committed to helping others without causing
difficulty to anyone. Listen to the essence of dharma and having heard it, hold the understanding
firmly in your heart. One must not mete out to others that behaviour which he recognises as
unfavourable to himself.
It is written in Viu-Pura 3.8.17;
yathtmani ca putre ca sarvabhteu yastath |
hitakmo haristena sarvad toyate sukham ||
By him is Lord r Hari always pleased very easily who desires welfare of all living creatures
just as he always desires the welfare of himself or his son.
It is stated in Mahbhrata 3.207.45;
na ppe pratippa syt sdhureva sad bhavet |
tmanaiva hata ppo ya ppa kartumicchati |
Even if another person has acted viciously towards oneself, one must not reciprocate viciously.
One must always maintain the behavior of a gentleman towards everyone (in other words,
always observe virtuous conduct). That evil doer who desires to perform malevolent acts to
others indeed destroys himself.
In Nradya-Pura 1.5.57 it is written;
tmavat sarvabhutni ye payanti narottam |
tulyatruu mitreu te vai bhgavatottam ||
That best of the human beings who sees all living creatures like his own self and who deals with
enemies and friends equally is the most excellent of the bhgavatas or devotees of the Lord who
are adherents to the principles enunciated by Bhagavn Himself.
It is stated in 2.90.77 of Viudharma-Pura,
paradroha tath his prayatnena vivarjayet ||
32

Every human being must, with conscious efforts, give up acting treacherously towards others
and give up committing his towards others.
Good deliberation and seeing everyone as one sees oneself are the foundations of ahis.
Padma-Pura 1.19.336, 337 states;
mtvat paradraca para dravyi lohavat |
tmavat sarvabhtni ya payati sa payati ||
One who views others wives like he views his own mother, others wealth as he views lumps
of earth and all creatures as he views his own self, sees properly (i.e., he is a real seer).
It is stated in rmad-bhgavatam 4.11.13;
titikay karuay maitry ckhila jantu |
samatvena ca sarvtm bhagavn samprasdati ||
The Lord Who resides in everyones heart and is the dearest of all is pleased by the person who
has the qualities of tolerance, compassion, friendliness and equality towards all creatures.
Mahbhrata 5.16.32 says;
bhvamicchati sarvasya nbhve kurute mana |
satyavd mdurdnto ya sa uttamapurua ||
The most elevated person is he who desires the preservation of all creatures and desires their
welfare and never even thinks of destroying the existence of any one and is truthful, soft-natured
and has his senses under control.
Mahbhrata 12.215.8 states;
npadhyenna sphayet nbaddha cintayedasat |
Never think malefic towards anyone nor desire so. Do not also deliberate on any evil disposition
or anything nonsensical.
All creatures, cows, birds and women shall never be killed, which means they are meant to be
protected.
Pacatantra says;
avadhyo brhmao bla str tapasv ca rogabhk ||

33

Brahmaas, children, women, ascetics and diseased shall not be killed (in other words, death
sentence cannot be given to them as punishment).
Matsya-pura 180.49 states;
abadhnan atru yoita |
The wives of enemies shall not be killed.
Brahma-pura 113.74 states;
rakshed drs tyajedr tath anhi svapna maithune |
paropatpaka karma jantu p ca sarvad ||
It is the householders obligation to protect the women, give up jealousy, not sleep or indulge in
carnal pleasures in the day time. He should also not cause pain to any living creature and should
never do activities that cause distress to others.
Mahbhrata 1.157.131 states;
avadhy striyamityhu dharmaj dharmanicaye ||
The wise knowers of dharma, while fixing the tenets of dharma, have said that women are
never to be killed.
In rmad-bhgavatam 4.13.20, it is stated;
praharanti na vai stru ktgasvapi jantava ||
Even if, amongst women, one commits a grievous offence, not even a common man would kill
her.
In the context of Malin-karaa in Viu-smti, it is stated;
paki jalacar jalajn ghtanam |
kmi knca madynugata bhojanam | iti malpahni |
Killing birds, creatures that live in water, creatures that are born in water, worms and insects as
well as consuming food along with intoxicating drinks are considered grave sins.
Dev-Bhgavatam 7.25.75 states;
striyo rak prayatnena, na hantavy kadcana |
strvadhe krtita ppa munibhirdharmatatparai ||
34

One must make conscious efforts to protect women and they are never to be killed at all. The
sages who are always intent on dharma have declared that killing women is a sin.
Mahabhrata 12.262.47 states;
aghny iti gav nma ka etn hantumarhati |
mahaccakr kuala va g vlabhed tu ya ||
When the name of Go (cows and bulls of Indian variety) in the rutis is aghny (lit. which
should never be killed), who can still dare to consider killing them? One who kills a cow or a
bull commits a very grave sin.
Mahabhrata 13.127.10 states;
go brhmaa na hisyt ||
Go and Brhmaa shall not be killed.
Viudharma-pura 3.252.2 states;
api ka patago v na hantavya kathacana |
mahaddukhampnoti purua prinant ||
Whether it is a worm or an insect, they shall not be killed under any circumstances. Man incurs
great distress because of killing living creatures.
rmad-bhgavatam 5.26.33-35 states;
ye tv iha vai bhtny udvejayanti nar ulbaa-svabhv yath dandaks tepi pretya narake
dandakkhye nipatanti yatra npa dandak paca-mukh sapta-mukh upastya
grasanti yath bileayn | ye tv iha v andhvaa-kusla-guhdiu bhtni nirundhanti
tathmutra tev evopaveya sagarea vahnin dhmena nirundhanti || yas tv iha v atithn
abhygatn v gha-patir asakd upagata-manyur didhakur iva ppena caku nirkate tasya
cpi niraye ppa-der aki vajra-tu gdhr kaka-kka-vadaya prasahyoru-bald
utpayanti ||
Those who, having a fierce nature like that of serpents, cause distress to other living creatures,
themselves, on dying reach the hell called Dandaka, where, O king, they are approached by
serpents who have five heads or seven heads. Such serpents approach and devour them as they
would devour rats. Those who confine other living creatures in dark holes, granaries or caves, are
thrust by yamadtas into dark holes containing fire with toxic smoke. Hence, this hell is called
as Avaanirodhana. Those householders who sinfully and repeatedly look upon surprise guests
with scornful eyes as if to burn them, on going to hell get their sinful eyes plucked by birds like
vultures, eagles, crows and quails with their lightning-sharp bills.
35

Yjavalkya-smti 3.4.139 states;

nidrlu krrakllabdh nstiko ycakastath |
pramdavn bhinnavto bhavettiryaku tmasa ||
One who is always given to sleeping, is cruel by action, giving distress to living creatures, is
greedy, is atheistic (in other words a scorner of dharma), who maintains himself by seeking
favours from others, is given to delusion being devoid of discriminating what is to be done and
what is not to be done and conducts himself contrary to what is presecribed in the Vedas and is
full of the quality of tamas, upon dying, takes birth amongst reptiles.
rmad-bhgavatam 10.8.31 states;
hisra svappena vihisita khala sdhu samatvena bhayd vimucyate |
A violent person gets destroyed by his own sins while saintly persons get released from all
kinds of fear and danger simply because of their vision of seeing everyone equal to themselves.
iva-Pura 2.5.5.20 states;
na his sada ppa trailokye sacarcare |
hisako naraka gacchet svarga gacchedahisak ||
In all the three worlds consisting of the moving and non-moving entities, there is no sin
equivalent to his. Those who perform his go to hell and those who perform ahis go to
heaven.
Manu-smti 4.195 & 197 state;
dharmadhvaj sad labdha chdmiko lokadambhaka |
vaila vratiko jeyo hisra sarvbhisandhaka ||
te patantyandhatmisre tena ppena karma |
Those who are always involved in his, make a show of religiosity to increase their fame, are
greedy, are hypocrites, cheat the world (i.e. do not give to others what rightfully belongs to
them), are cruel and cannot tolerate the good in others, but keep criticising them, are called as
vaila-vttik. Such people, on account of their sinful acts, fall down to the hell called andhatmira.
Viu-Pura 1.19.6 states;
karma manas vc parap karoti ya |
tad bja janma phalati prabhta tasya cubham ||

36

That person, who, through his activities, mind or speech gives distress to others, has to, as a
result of this, take many bad births and live in distress.
gveda 8.67.7 states;
asti dev ahorurkasti ratna mangasa |
O divine beings! O scholars! Those who are violent acquire grave sins. Those who follow
ahis attain exteremly splendid peity.
Mrkaeya-Pura 15.39-42 states;
paranind ktaghnatva paradharmvaghaanam |
naihuryya nirghatvaca paradropasevanam ||
parasvpaharaauca devatnca kutsanam |
nikty vacana n krpaya ca n vadha ||
yni ca pratisiddhni tat pravttica santat |
upalakyi jnym muktn narakdanu ||
Criticising others, ingratitude, causing pain to others in the way it hurts most, cruelty, being
merciless, enjoying others wives, stealing others wealth, impurity, blaspheming God, deceiving
others, miserlyness, killing people, and indulging in similar forbidden acts if these symptoms
are found in someone, then it must be inferred that they have just come out of hell after having
suffered all the torments and have now taken a human birth.
In the Vidura-Nti of Mahbhrata it is mentioned;
his balamasdhnm ||
His is the strength of only the sinful people.
Brahma-vaivarta-Pura states;
his ca hisra jantn satn pati sevanam |
Just as how rendering service unto the husband is the strength of the duty-conscious chaste
ladies, the strength of the wicked creatures is in performing his.
Brahma-vaivarta-Pura 4.4.23, 26 states;
ye mithyvdinastta day satya vivarjit |
nindak guru devn te bhrea pit ||
jvaght gurudroh grmyj ca lubdhaka |
avadh dra bhoj te bhrea pit ||
37

Mother earth is telling Prajpati O father! I am distressed by the burden of them who tell lies,
who are devoid of virtues like mercy and truth, and who blaspheme the Guru and the devas. I
am distressed by the burden of those who cause his towards living creatures, who are hostile
to ones own Guru, who go about performing yaja anywhere and everywhere, hunt animals,
cremate the bodies of dras, and eat food offered by them.
Atharva-Veda 3.24.1 states;
payasvan mmaka vaca ||
May my voice be sweet, full of essence and beneficial to others just like the milk of Go (cows
of Indian variety).
Skanda Pura 1.2.141 &164 states;
tvakro v vadho vpi gurumubhaya samam ||
Whether one addresses ones guru as tvam (you) or kills Him, both are just the same.
[Translators note: In Sanskrit language, tvam and bhavn mean you. While the former is
used for addressing people of the same or lower levels of seniority, the latter is used while
addressing seniors or when being respectful.]
Mahbhrata 8.69.86 states;
avadhane vadha prokto yadgurustvamiti prabhu ||
Addressing worshippable people like ones guru as tvam (you) due to a perception full of
vanity is like killing them without actually killing them. [See translators note above].
Mahbhrata 13.262.52 states;
na jtu tvamiti brydpannopi mahattaram |
tvakro v vadho veti vidvatsu na viisyate ||
O Yudhihira! Even in the face of greatest adversities, do not address respectable individuals
as tvam (you). The learned ones do not see any difference between addressing respectable
people as tvam (you) and killing them. [See translators note above].
rmad-bhgavatam 12.6.34 states;
ativdstitiketa nvamanyeta kacana |
na cema dehamritya vaira kurvta kenacit ||

38

One who desires the supreme bliss must tolerate the harsh or abusive language of others, must
not disrespect anyone and while being in their present body, not harbour hostility towards
anyone.
Mahbhrata 5.38.35 states;
anarth kipramynti vgadua krodhana tath |
Mishaps occur quickly in the lives of those who speak abusively and are short-tempered.
Mahbhrata 8.70.52 states;
gurumapamano hi vadha ityabhidhyate |
The act of disrespecting the seniors like ones Guru is called as the act of killing them.
Krma-pura states;
na kuryyt kasyacit p suta iyaca tayet |
Do not put anyone under distress, not even ones own child or disciple should be beaten.
Manu-smti 4.164 states;
parasya daa nodyacchet kruddho naiva nipyet |
Do not hit others with a batton nor attack while angry.
Viudharma-Pura 2.90.87 states;
tmanihavana nind parasya ca vivarjayet |
Glorification of ones own self and criticism of others must be given up.
Padma-Pura, Uttara khanda, 112.17 states;
parasya nind painya dhikkraca karoti ya |
tat kta ptaka prpya sva puya pradadati sa ||
One who criticises and reproaches others receives the sins of those persons and gives away his
own peity to him.
Mahbhrata 8.45.44 states;
paravcyeu nipua sarvo bhavati sarvad |
39

tmavcya na jnte jnannapi na muhyati ||

People are always experts in pointing out the faults in others. On the other hand, they either do
not know their own faults, or, even if they do know, exist as if they do not know them.
Mahbhrata 5.45.4 states;
sabhoga savi viamotimn datv vikatth kpao durbalaca |
bahu praa vanditadvid sadaiva saptaivokt ppal nas |
Those who keep their minds engrossed in sensual enjoyment, are quarrelsome, are extremely
arrogant, glorify their own charitable acts, are miserly, praise themselves in spite of being weak
and incapable, hate others who are worthy of respect these seven types of people are the ones
that are called sinful and cruel.
Mahbhrata 7.198.16 states;
sadnthoubha sdhu purua koptumicchati |
Those who are without a mentor and those who are vicious by nature always desire to object
and find faults with saintly people.
Cakya-nti, 3rd stavaka, 188 states;
rahasya bheda paiunya paradonukrttanam |
pruya kalaha caiva drata parivarjjayet ||
Revealing others confidential matters, slandering uselessly, being vociferous about others
faults, harshness and being quarrelsome these must be abandoned absolutely.
Mahabhrata 8.35.45 states;
tmanindtmapj ca paranindparastava |
ancaritamryym vttametat caturvidham ||
Criticising or glorifying ones own self, criticising or glorifying others these four kinds of
conduct are never practised by noble men.
Eating of meat certainly leads to his. This is described in Manu-smti 5.48;
nktv prin his msamutpadyate kvacit |
na ca privadha svargya tasmnmsa vivarjayet ||

40

Meat can never be obtained without commiting his against living creatures. Killing of other
creatures can never become a means to attain heaven, rather, it is only a means to attain hell.
Therefore one must give up eating meat.
In Mahbhrata 13.114.9-10, Bhma told Yudhihira;
trikraa nirdia ryate brahmavdibhi |
manovci tathsvde do hye pratihit |
na bhakyantyato msa tapoyukt mania ||
This has been heard by those great souls who know the Absolute Truth There are three
reasons (for eating meat): Mind (desire to eat meat), speech (instructions to eat meat) and taste
(to physically taste meat). These three are the basis for the vice of his. Therefore the wise
ones who seriously practice austerities never eat meat.
Manu-smti 5.49 states;
samutpatti ca msastha badhabandho ca videhinm |
prasamkya nivartteta sarvamsastha bhakat ||
Having understood and realised the sinfulness in the cruelty associated with the process of
production of meat and in the process of keeping the animals restrained for killing them, one
must desist from eating any kind of meat.
Viudharma-Pura 3.269.5 states;
ahisakastath janturmsa varjayit bhavet |
Only one who gives up eating the meat of other creatures becomes a follower of ahis.
Mahbhrata 13.115.37 states;
yo hi khdati msni prin jvitaiim |
hatn v mtn v yath hanta tathaiva sa ||
He is certainly the killer of living creatures who eats the meat of an animal that has either been
killed by someone else or has died a natural death even though he has not killed it physically.
Mahbhrata 13.115.35 states;
dhanena krayiko hanti khdaka copabhogata |
ghtako vadha bandhbhymityea trividho badha ||

41

One who buys the meat kills with his money; one who eats the meat kills with the act of
consuming the meat and the one who kills the animal kills with the act of tying the animal and
slaying it. These are the three ways in which an animal is killed.
Mahbhrata 13.115.42 states;
khdakasya kte jantn yo hanyt purudhama |
mahdoatarastatra ghtako na tu khdaka ||
He is the vilest of human beings who kills animals for other people to eat. The amount of
heinous sins that accrue for the killer do not accrue for those who eat the meat.
Mahbhrata 13.115.45 states;
hart cnumant ca viast kraya vikray |
saskart copabhokt ca khdak sarva eva te ||
One who rears the animal for its meat, one who permits the killing, one who physically kills,
one who sells the meat, one who buys the meat, one who cooks the meat and one who consumes
the meat are all eaters of the meat (in other words, they are all as sinful as the one who eats the
meat).
Meat-eating is always abominable and must be shunned.
Mahbhrata 13.115.25 states;
kravydn rkasn viddhi jihvntaparyan ||
Understand them to be rkasas who eat meat and who are drawn to crookedness and untruth.
Chndogya upaniad 2.19.2 states;
majjo nnyt |
One must not eat meat.
Taittirya-brhmaa 1.1.9.71,72 state;
na msamanyt |
One must not eat meat.
Mahabhrata 13.115.48 states;
ya icchet puruotyantamtmano nirupadravam |
42

sa varjayet msni prinmiha sarvaa ||

One who desires to keep himself free from disturbances in this world and live an obstacle free
life must certainly give up eating meat of creatures completely.
Mahbhrata 13.115.52 states;
abhakae sarva sukha msasya manujdhipa |
O king! All happiness comes if one does not eat meat.
Manu-smti 5.15 states;
yo yasya msamanti sa tanmsda ucyate |
matsyda sarvamsda tasmn matsyn vivarjjayet |
One who eats the meat of an animal is called msda or the eater of that animal. But one
who eats the flesh of fishes is called sarvamsda or the eater of all animals. Therefore one
must never eat fish.
Viudharma-Pura 3.252.21, 22 states;
mmsa bhakayitvmutra yasya msamihdamyaham |
etanmsasya msatvam pravadanti mania ||
That creature whose meat I am eating here will eat me in the other world (i.e., the life to come).
This is the explanation of the word msa (meaning meat) given by the wise ones.
In other words, one who eats an animal will become its food in his next life.
[In Sanskrit, the word for meat or flesh is msa. The singular declension of this word in the
nominative case is msa. One way of explaning the etymology of this word is that it is a
compound word formed by a combination of mm (meaning me in the accusative case) and
sa (meaning he in the nominative case). This word, therefore can be considered to mean,
He (will eat) me (who eats him now).]
Consuming intoxicating drinks and meat is forbidden for Brahmacris and Sannysis. In this
context, Savarta-smti 2.177 states;
varjayen madhu msa ca gandha mlya rasn striya |
ukni yni sarvi prin caiva hisanam ||
Mead, meat, fragrant pastes and powders, flower garlands, juices like sugarcane juice etc,
pickles, dried foodstuffs, association of women, and committing his to living creatures must
be given up (by a Brahmacri).
43

In the context of the duties of a Brahmacri, Yjavalkya-smti 1.2.33 states;

madhu msajanochhia ukta str prihisanam |
bhskarlokanlla parivddi varjayet ||
Mead, meat, anointment (massaging of the body with ingredients like ghee or applying kjal on
the eyes), taking food/drink that are remnants of someone else (apart from his guru), harsh or
untruthful words, association of women, his towards living creatures or killing them, looking
at sunrise or sunset, abusive or offensive speech, analysing the faults in others are the activities
that must be given up by a Brahmacri.
In the context of the duties of Vnaprasthi, Manusmti 6.14 states;
varjayet madhumsam ca bhaumni kavaci ca |
Mead, meat and mushroom must by given up (not be eaten).
Mahbhrata 13.22.25 states;
brahmacaryt para tta madhumsasya varjanam |
maryydy sthito dharma amacaivsya lakaam||
Dear one! Giving up intoxicating drinks and giving up meat are superior to even brahmacarya.
That alone is the best brahmacarya. The best dharma of all is to be situated within the proper
limits (maryd) as mentioned in the Vedas. Similarly, to keep the mind and the senses under
control is the greatest purity.
Mahbhrata 13.115.35 states;
dhanya yaasyamyuya svastyayana mahat |
msasybhakaa prhurniyat paramaraya ||
The great sages who were intent on following scriptural discipline have stated that nonconsumption of meat is the cause of wealth, fame, longevity and supreme well-being.
Mahbhrata 13.115.70 states;
madhu masm ca ye nitya varjayantha dhrmik |
janma prabhti madya ca sarve te munaya smt ||
Those dedicated adherents of dharma who have never taken mead, meat or alcoholic drinks
right from their birth are all considered to be like sages.
Mahbhrata 13.115.16 states;
44

sarve ved na tat kuryyu sarve yajca bhrata |

yo bhakayitv msni pacdapi nivartate ||
That person who was consuming meat before and gives it up later acquires such piety that
cannot be bestowed even by all the Vedas or by all the yajas.
Mahbhrata 13.115.41 states;
hirayadnair godair bhmidnaica sarvaa |
msasybhakae dharmo viia vratina smti ||
It has been heard that the results of dharma one achieves by not eating meat is superior to the
results of dharma achieved by bestowing donations of gold or cows or land.
Mahbhrata 13.115.63-69 states;
yenacittea rjendra somakena vkea ca |
raivatena rantidevena vasun sjayena ca ||
etai cnyai ca rjendra npea bharatena ca |
duyantena karea rmlarkanarais tath ||
virpkhyena nimin janakena ca dhmat |
ailena pthun caiva tathaiva ca subhun |
ikvku abhun ca vetena sagarea ca ||
ajena dhundhun caiva tathaiva ca subhun |
haryavena ca rjendra pur msa na bhakitam ||
brahmaloke ca tihanti jvalamn riynvit |
upsyamn gandharvai strsahasrasamanvit ||
athaitad uttama dharmam ahis dharma lakaa |
ye caranti mahtmno nkaphe vasanti te ||
yenacitta, Somaka, Vka, Raivata, Rantideva, Vasu, Sajaya, various other kings, Bharata,

Duyanta, Bartha, Rma, Alarka, Nara, Virpkhya, Milinda, Buddhimn, Janaka, Purrav,
Pthu, Vrasena, Ikvku, ambhu, vetasgara, Aja, Dhundhu, Subhu, Haryyva, Kupa,
Bharata these and many other great kings too had not eaten meat. All of them being very

illuminous and being endowed with great opulence are residing in Brahmaloka. The Gandharvas
worship them. They are surrounded by thousands of celestial women. Thus this ahis dharma
is the supreme dharma. Those great souls who follow ahis reside in heaven.
Intoxicating drinks nourish the propensity of violence.
gveda 8.2.12 states;
htsu ptso yudhyante durmadko na surym dharna nagn jarante
45

Just as how those with vile insanity fight mutually amongst themselves, similarly, those who
drink with no inhibition in their hearts quarrel and fight amongst themselves and chatter through
the night in delirium in a shameless manner like naked people.
Manu-smti 11.96 states,
amedhye v patenmatto vaidika vpyudharet |
akryamanyatkurydv brhmao madamohita ||
A Brhmaa must not consume intoxicating drinks because, by doing so, under intoxication, he
may fall in filthy places (like sewage), utter the Veda mantras and perform forbidden activities
(like violence). Therefore, he must not consume intoxicating drinks.
One who gives up intoxicating drinks and meat are followers of ahis.
Manu-smti 11.93 states;
sur vai malamannn ppm ca malamucyate |
tasmt brhmaa rjanyau vaiyaca na sur pibet ||
The filthy remains of grains is sur (wine). A sinner who consumes it is also called filthy.
Therefore Brhmaas, Katriyas and Vaiyas should not take sur (wine).
Apart from ahis, the fulfilment of several other kinds of dharma like truth, non-sealing,
compassion, charity and so on is not possible without ahis. By maintaining ahis, the
maintenance of all the other dharmas becomes easy. Dharmas like truth, non-acceptance of
gifts, charity, forgiveness, etc. are like branches and sub-branches of the supreme dharma in the
form of ahis. Its example occurs in Mahbhrata 3.207.74 in this manner;
ahis satyavacana sarvabhtahita param |
ahis paramo dharma sa ca satye pratihita |
satye ktv pratih tu pravarttante pravttaya ||
Ahis and truthfulness in speech these cause immense welfare for all living creatures.
Ahis is the supreme dharma but it is founded only in truth. All activities are initiated by
respectable persons having truth as the basis.
Mahbhrata 12.162.89 states;
satya ca samat caiva damacaiva na saaya |
amtsarya kam caiva hrstitiknasyat ||
tyg dhynamathryatva dhtica satata sthir |
ahis caiva rjendra satykrstrayodaa ||

46

Truth, equanimity, dama (control of the senses), non-enviousness, forgiveness, modesty,

patience, absence of ill-will, renunciation, contemplation on Paramtm (the Supreme Spirit),
nobility of conduct, stable forbearance and ahis. O king! These thirteen good qualities are
certainly different manifestations of Truth.
What is truth and what is untruth is determined only by evaluating ahis and his.
Mahbhrata 3.209.4 states;
yad bhtahitamatyanta tat satyamiti dhra |
viparyayaktodharma paya dharmasya skmatm ||.
The hunter called Dharma-vydha, had told the Brhmaa Kauika: That from which absolute
welfare of all living entities is produced is real truth. That which causes the opposite (i.e., causes
damage or death to someone) is actually untruth even though it may appear to be truth. See how
subtle dharma is.
Nradya-Pura 1.16.24 states;
anta viddhi vijeya sarvareyo virodhitat |
Understand that statement to be untruthful which acts opposite to the welfare of all.
Mahbhrata 3.213.31 states;
satyasya vacana reya satya jna hita bhavet |
yad bhtahitamatyanta tad vai satya para matam ||
It is always propitious to speak the truth. Factual knowledge that is connected with truth is
beneficial. The supreme truth is considered to be that which results in absolute welfare of all
living creatures.
rmad-bhagavatam 8.19.43 states;
stru narmavivhe ca vttyarthe prasakae |
go brhmarthe hisya nnrta syjjugupsitam ||
To speak lies is not condemned amongst women, while jesting, in wedding, for protecting ones
livelihood, when facing danger to ones life, for the welfare of Go (cows and bulls of Indian
variety) and the Brahmanas, and for averting his.
In Vysa-bhya on Yoga-Stras 2.30, it is stated,
paratra svabodhasakrntaye vgukt s yadi na vacit bhrnt v pratipattibandhy v
bhavediti | e sarvabhtopakrrtha pravtt na bhtopaghtya | yadi caivamapi
47

abhidhyamn bhtopaghtaparaiva synna satya bhavet ppameva bhavet | tasmt parkya

sarvabhtahita satya bryt |
Speech that is meant for delivering ones own understanding to others will be called as truthful
only if it is devoid of any deception, confusion or inability to establish its purpose. Such speech
comes forth only for the welfare of all creatures, not for harming the living creatures. If, on
being used, the speech causes distress to any living creature, it is not truth; it is only sin and
untruth. Therefore, having examined the welfare of all living creatures, one must speak only the
truth.
Mahbhrata 8.69.33 states;
ant v vaded vca na tu hist kathacana |
(In dire circumstances like saving someones life) one may speak untruth but not let violence
befall him.
Yjavalkya-smti 2.5.83 states;
varin hi vadho yatra tatra sakyanta vadet ||
Where (on speaking the truth), a person from any of the four varas loses his or her life, a
witness must speak untruth for protecting life.
Untruthful statements that will produce violence in any form are fit to be eschewed.
iva-Pura 1.13.80 states;
na vadet sarvajantn hdi roakara budha |
One must not speak in such a way that it produces anger in the heart of any living creature.
Mahbhrata 12.240.9 states;
varjayeduat vca hisyukt manonudm ||
Harsh speech that hurts the mind and is violent must be given up.
The speech of one who follows ahis is pleasing and beneficial.
Mahbhrata 3.207.84-85 states;
sarvabhtadayavanto ahisnirata sad |
purua ca na bhante sad santo dvija priy ||
48

Saintly persons who are compassionate towards all creatures, are always intent on maintining
ahis-dharma and do not at any time speak harshly to anyone, are always dear to the dvijas
(twice-born).
rmad-Bhgavatam 11.19.38 states;
nta ca sunt v kavibhi parikrtita |
Only truthful and sweet speech (not just truthful speech) is glorified by wise ones as nta
(truth).
Viu-Pura 3.4.13 states;
parpavda paiunnta ca na bhate |
anyodvegakara vpi poyate tena keava ||
Lord Keava is certainly pleased with that person who does not criticise others, does not
indulge in back-biting, does not tell lies and does not agitate others with his speech.
Viu-dharma-Pura 3.233.177 states;
satya bryt priya bryt na bryt satyamapriyam |
priya ca nnta bryt ea dharma santana ||
One must speak the truth as one has seen, one must speak in a pleasant manner. (For example.
whether a son has born or one has passed an examination, they must be told.) Even if it is truth, it
must not be spoken if it is unpleasant. One must also not speak pleasant untruth. This is the
dharma coming down since eternity.
Cnakya-nti 16.115 states;
priyavkya pradnane sarve tuyanti jantava |
tasmt tadeva vaktavya vacane k daridrat ||
All creatures are pleased by pleasant speech. Therefore, one must speak that way. Why must
there be poverty in ones speech?
Only truthful and pleasant speech will bestow opulence.
gveda 6.48.20 states;
pratirastu snt ||
Harsh speech, even though non-violent, gives pain.
49

Brahma-vaivarta-Pura 3.35.64 states;

durvkya dusaha rjanstkstrdapi jvinm |
sakatepi sat vaktrd duruktirnavinirgat ||
O king! Harsh speech is more intolerable to living creatures than sharp weapons. How much
ever be the difficult circumstances, harsh or injurious speech does not come forth from the
mouths of saintly persons.
Mahbhrata 12.229.9 states;
uktaca na vadiyanti vaktramahite hitam |
pratihanta na cecchanti hantra vai mania ||
The wise ones with distinguished intelligence do not answer back in reciprocation even if harsh
words are hurled towards them. They desire the welfare of even those who are inimical towards
them. Even if others hit them, they do not desire to hit back.
Manu-smti 6.47 states;
ativdstitiketa nvamanyeta kacana |
na cema vedamritya vaira kurvta kenacit ||
(A sannysi ) must tolerate abusive language (even if it goes beyond the limits) and must not
insult anyone. Existing in this body that is bound to be destroyed, he must not cause or desire
harm to anyone.
Mahabhrata 12.278.6 states;
ativdstitiketa nbhimanyeta kacana |
krodhyamna priya brydka kuala vadet ||
A person who aspires for spiritual emancipation must silently tolerate disrespectful, abusive or
harsh language and must never display conceit or haughtiness towards anyone. Even when
someone is angry at him and instigates him to be angry, he should speak sweetly. If others
calumniate, he should only speak words that are favourable to them.
Mahbhrata 1.27.10 states;
sadsatmavivdstitiket sat vtta cdadtryavtta |
Saintly persons must always tolerate improper speech of vile people. Having adopted only
saintly conduct, they should behave in a noble manner.

50

Contentment and not possessing others assets these are two aspects of the same ideal. It will
be possible to follow them only when base behaviour like dissatisfaction, desire or hope of
possessing others assets are curbed and eliminated. Certain scriptural statements are compiled
here that indicate that violence is embedded in craving for more material pleasures.
Mahbhrata 1.139.77 states;
ncchhittv paramamarmi nktv karmadruam |
n hatv matsyaghtva prpnoti mahat riyam ||
A king or similar person yearning to be wealthy cannot amass huge assests without destroying
the vital elements in others, or without performing dreadful acts and killing them like a
fisherman.
Just like how a fisherman needs to kill a fish and then, with cruelty cut open its abdomen to
extract pearls and others jewels, similarly for amassing large assets, one certainly needs to take
shelter of cruelty and violence.
Mahbhrata 12.20.7 states;
heta dhanahetoryastasynh garyas |
bhyn doo hi vardheta yasta dhanamuprayet ||
For one who applies special efforts for acquiring money, it is better that he does not make such
efforts. This is because, he keeps adoring that money and by that, all his great faults and bad
qualities such as his become nourished.
Acquisition of unaccounted (black) wealth through violent means yields inauspicious results.
In Viu-smti, while describing ghastha-rama (householders life), it is stated,
atha ghramiastrivodhortho bhavati | ukla abalositacrtha | uklenrthena
yadaihika karoti taddevamdpayati yaca abalena tanmnuyam yat kena tattiryakatvam
| svavttyuprjita sarva sarve uklam | anantaravttyupta abalam | svamntarita
vttyupttapttaca kam kramgata prtidya prptaca sahabhryay | avieea
sarve dhana ukla prakrttitam | utkoca ukla samprptamavikrayasya vikrayena |
ktopkrdptaca abala samudhtam | pirvaka dadyuta cauryypta pratirupaka
shasam | vyjenoprjita yaca tat ka samudhtam | yathvidhamavpnoti sa phala
pretya ceha ca |
Those who are ghasthis (in the householders stage of life) have three kinds of wealth. First is
white, second is mixed and the third is black. One who maintains his body with white wealth
attains the birth of a devat. Ono who fulfills the needs of the body with the mixed kind of
wealth attains human birth. One who fulfills the bodily needs with black wealth, becomes an
animal. Wealth that is earned through ones prescribed profession is called white. Wealth earned
51

through means beyond ones natural profession is called mixed wealth. Wealth earned in a
clandestine manner through illegal and unethical means is called black wealth. Inherited wealth,
wealth donated by someone affectionately and wealth received along with ones wife is normally
called white wealth. Wealth obtained through corruption (like bribery), by selling goods that are
not fit for being sold and wealth received as compensation for doing charitable service or favour
is called mixed type. Wealth obtained through jugglery (or magic), gambling, stealing, through
manufacturing imitation products, through violent bravery and through exploitation (like
charging excessive interest) is called black wealth. In whatever manner one acquires wealth, he
achieves commensurate results both in this world and in the next.
Qualities like compassion, mercy etc., are branches and sub-branches of the tree that grows from
the seed of ahis. Without the budding of good qualities like mercy, compassion etc. one
cannot even think of practicing ahis. Some examples in this regard are given below.
Mahbhrata (13.144.9-10) states;
sarvabhta dayvanto vivsy sarvajantuu |
tyakta his samcrste nar svargagmina ||
Those humans who are compassionate towards all, are trustworthy to all living creatures and
who have given up activities that are connected with his are fit to go to heaven.
Skanda-Pura 1.2.55.12 states;
tmavat sarvabhteu yo hitya pravartate |
ahisai samkhyt veda sa vihita ca y ||
Working for the welfare of all living creatures while considering them to be like ones own self
This is ahis that has been established in the Vedas.
Mahbhrata 12.166.8 states;
na hi prt priyatare loke kicana vidyate |
tasmd daynnara kuryd yathtmani tath pare ||
There is nothing more dear in this world than ones own life. Therefore one must show
compassion towards others just as how one expects compassion from others with regards to
ones own life.
The words, day, karu and sauhrda are used in the same sense compassion.
Krma-Pura 2.15.31 states,
svadukhasviha kruya paradukheu sauhdt |
dayeti munaya prhu skd dharmasya sdhanam ||
52

To consider others distress to be ones own and to show karu and sauhrda bhva(friendly
affection) towards them is called as daya by the munis (great thinkers) and it is the direct
means to perform dharma.
rmad-bhgavatam 10.4.41 states;
raddh day titik ca kratavaca harestan |
raddh (faith), day (compassion), titik (endurance) and kratu (virtuous acts) comprise of
the body of Lord r Hari.
Daya means to desist from killing living creatures.
Mahbhrata 12.162.9-10 states;
parsut krodhalobhdabhysca pravarttate |
dayay sarvabhtn nirvedt s nivartate ||
Parsut or desire for killing others comes . from anger, greed and their practice. Through day
(compassion) towards all living creatures and vairgya (freedom from selfish desires), this
tendency can be stopped.
Vlmik Rmyaa 5.113.45 states;
ppn v ubhn v vadhrhnmathpi v |
krya kruyamryea na kacinnpardhyati ||
A man of superior disposition must show compassion towards all, whether they are sinners or
pious ones or even if they be offenders who deserve to be killed. This is because there is no one
who has never committed a mistake in the past or never commits mistakes at all.
Mahbhrata 13.113.5 states;
ahisakni bhtni daena vinihanti ya |
tmana sukhamanvicchan sa pretya na sukh bhavet ||
One who hits innocent harmless creatures with cudgels for giving pleasure to ones own self
does not ever become happy in the afterlife.
Parara smti 9.31 mentions that one must be compassionate towards creatures that one
maintains;
rodhana bandhana caiva bhra praharaa tath |
durga preraa yoktra ca nimittni vadheu a ||
53

These six acts are considered instrumental in killing: Confining to a small area, tethering,
loading with burden, hitting, sending to places that are difficult to reach and yoking to plough.
Through these activities, there is a possibility of an ox getting distressed as if it is being killed.
pastamba-smti 3.20-21 states;
dvau msau dpayed, vatsa dvau msau dvau stanau duhet |
dvau msvekavely eakle yathruci ||
For the first two months after birth of a calf, make the calf to consume the milk of the cow that
gave birth to the calf. For the next two months, milk the cow through two of the udders only.
For the following two months, milk the cow only once a day, during the daytime or in the
evening. After that, she can be milked as required.
This means that if a cow is fully milked, there is a possibility of the calf remaining hungry. This
would cause distress to the cow. Therefore, those who practice ahis should not perform such
activities of his.
Atharva-Veda 10.9.4 states;
ya ataudan pacati kmaprea kalpate |
One who maintains a ataudana (a Go whose milk is used for feeding hundreds of people in
ataudana ceremony) has all his desires fulfilled.
Brahma-Pura 4.2.165 states;
ya-kukkuni vadhnti mrjrn skarstath |
pakiaca mgchgn sopyena naraka vrajet ||
One who ties up and thus restricts creatures such as hens, cats, pigs, birds, deer and goats also
goes to hell.
Mahbhrata 12.262.43-45 states;
adaamaaka dee sukha savardhitn pan |
tca mtu priyjnannokramya bahudh nar ||
bahudaa kuln den nayanti bahukardamn |
vha sampit dhurya sdanti vidhin pare |
na manye bhrahatypi vii tena karma ||
There are many people who, knowing that every creature is dear to its mother and will suffer if
separated from its mother, forcefully take away creatures that were thriving in places that are free
from mosquitoes and other insects. They may take them to places that may be very muddy and
54

infected with many insects such as mosquitoes. Beasts of burden are put under enormous
pressure due to very heavy loads and subjected to distress by them through improper means. I do
not consider even killing of a foetus to be as derogatory and sinful as these acts.
Brahmavaivarta-Pura 2.30.54-55 states;
daena tayed yo hi va ca vavhaka |
mtyudvr svatantro v puyaketre ca bhrate ||
pratapta tailakue ca sa tihati caturyugam |
gav loma prambda vso bhavati tatparam ||
In this holy land of Bharata, that farmer who (either by himself or indirectly through his
servant) hits an ox with a stick, remains in a pot of hot oil for all the four yugas after death.
Thereafter, he becomes an ox for as many lifetimes as there are hairs on the body of that ox.
Brahma-Pura 48.117-118 states;
viama vhayed yastu durbala sabala tath |
sa go hatysama ppa prpnotha na saaya ||
yo vhayed bin sasya khdanta g nivrayet |
mohtta jala vpi sa go haty sama labhet ||
One who makes an ox, whether it be strong or weak, carry load on uneven land, gets as much
sin as is accrued by killing a cow. One who harnesses hungry oxen for work without giving them
fodder, or one who, even by mistake, stops cows and oxen from grass and water, commits a sin
as grave as killing a cow.
Pulastya-smti 2.8-10 states;
aa gavya dharmahala agava vtti lakaam |
caturgava nasn dvigava gojighsavat ||
dvigava vhayet pda madhyhne tu caturgavam |
agava tu tribhi pra tu vhayet ||
npnoti naraka tveva varttamnastu vai dvija ||
A plough harnessed to eight oxen is a plough of dharma and is most excellent. That harnessed
to six oxen is like the one used for making a living. That harnessed to four oxen is the plough of
those who are devoid of compassion. That harnessed to two oxen is the plough of those who
commit the sin of killing cows. By harnessing two oxen to the plough, one may till land for upto
two praharas (upto six hours) in a day. If he uses four oxen, he may plough till noon. If he uses
six oxen he may plough for three praharas (up to nine hours). With eight oxen he may plough
the whole day. A dvija (twice-born) who uses oxen for ploughing in this way, without causing
any undue distress does not go to hell.
Brahmavaivarta-Pura 2.51.58-67 states;
55

brahmahaty sama ppa tannitya tane |

vaphe bhradnt ppa tad dvigua bhavet ||
sryatpe vhayed ya kudhita tita vam |
brahmahatyata ppa labhate ntra saaya ||
anna nih jala mtra vipr vavhinm |
pitaro naiva ghanti te rddha ca tarpaam ||
devat nahi ghanti te pupa phala jalam |
daddi yadi dambhena viptya prakalpate ||
yo bhukte kmatonna ca brhmao vavhinm |
ndhikro bhavet te pitdevrcane npa ||
llkue vasatyeva yvaccandradivkarau |
vih bhakya mtra jala tatra tasya bhaved dhruvam ||
trisandhya tayet ta ca lena yamakikara |
ulk dadti mukhata scy kntati satatam ||
ai-vara-sahasri vihy ca kmirbhavet |
tata kka paca janma svayaiva baka eva ca ||
paca janmasu gdhraca gla sapta janmasu |
tato daridra draca mahvydhistata uci ||
By always hitting oxen in course of their daily work, one incurs a sin as grave as killing cows
and by loading oxen with burden on their back, the sin is twice as grave. One who keeps
engaging hungry and thirsty oxen in carrying his loads in the hot sun incur sins as grave as
killing a hundred Brhmaas. There is no doubt in this. The food of those Brhmaas who
engage oxen for carrying load as mentioned above is like faeces; the water they consume is like
urine. Indeed, the forefathers do not accept the tarpaa and rddha (oblations offered to forefathers) offered by them. The devatas too do not accept their offerings of flowers, fruits or
water.
O king! If a Brhmaa accepts the food offered by such persons who burden the oxen, he does
not remain eligible for worshiping the fore-fathers or the devatas any more. He definitely goes
to the hell called Llkua and stays there as long as the sun and moon exist. There his food
certainly is faeces and his drinking-water is urine. The servants of Yama inflict pain on him all
day with spears. They put hot embers into his mouth and pierce him all over with needles all the
time. After that he is born as a worm in the stool for sixty thousand years. Then he is born five
times as a crow and then as a crane. He is then born five times as a vulture and seven times as a
jackal. Then he is born as a diseased dra in the midst of poverty. Only then does he become
purified of his sins.
Mahbhrata 13.145 states;
ye pur manuj bhtv ghorakarmaratastath |
pau pusatvopaghtena jvanti ca ramanti ca ||
eva yukta samcr kla dharma gatstute |
dait yamadaena nirayasthacira priye ||
56

Those who were born as human beings earlier but were maintaining their livelihood by always
engaging in awful acts like castrating animals and also enjoyed performing such acts, eventually
came under the effect of time and died. They are then punished by the law of Yama and they
reside for a very very long time in hell.
Brahmavaivarta-Pura 2.30.172-173 states;
hra kurvat g ca pibant yo nivrayet |
daairgstayet mho yo vipro vavhaka |
dine dine gav haty labhate ntra saaya ||
That person who stops a cow/bull when taking its food or drinking water from doing so, or that
foolish Brhmaa who hits them with a stick while harnessing them to a cart or plough, gets the
sin of killing a cow/bull everyday. There is no doubt in this.
Yjavalkya-smti states;
vakudrapan ca pusatvasya pratightakt |
sdhraasypalp ds garbha vinakt ||
pit putra svasbhrtdampatycrya iyak |
emapatit yonya tyg ca ata daabhk ||
One who castrates bulls and other small animals (like goats), one who cheats even in
insignificant day-to-day matters, one who destroys the foetus in the womb of a maid servant, one
who gives up ones father, a husband who divorces his wife, a wife who divorces her husband,
one who gives up his or her son, sister, brother, teacher or student all of these must be imposed
a fine of a hundred pieces of currency.
Parara-smti (2.4) states;
sthirga nruja dpta sanarda ahavarjitam |
vhayeddivasyddha pact snna samcaret ||
One may harness a bull that has healthy limbs, is free of sickness, is full of arrogance, roars
loudly and strongly, and is not castrated for half a day and thereafter, he must take a bath.
Brahma-Pura 117.52 states;
paca ye vai badhnanti ye caiva gurutalpag |
prakra maithun ye ca klb jyanti vai nar ||
Those who tie up animals, have illicit relations with their gurus wife or has intercourse with
others indiscriminately, are born as eunuchs in their next birth.
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pastambha-smti 1.25-26 states;

na nrikela blbhy na mujena na carma |
ebhirgstu na badhnyd baddhv paravao bhavet |
kuai kaica badhnyd vabha daki mukham ||
One must not tie a cow/bull with ropes made of coconut fibres or munja grass or leather (since
these are hard and abrasive in nature). They must be tied with ropes made of kua grass or ka
grass. They must be tied facing the south.
In iva-Pura 2.5.60-61 the greatness of the day-dharma has been mentioned as,
dharmo jva day tulyo na kvpi jagattale |
tasmt sarvaprayatnena kry jvaday nbhi ||
In this world there is no dharma like compassion towards all living entities. Therefore, by all
kinds of endeavour one must be compassionate towards all living creatures.
Mahbhrata 3.313.90 states;
day sarva sukhaiitvam |
The real meaning of day (mercy) is to desire the happiness of all.
Padma-Pura 5.102.15 states;
na day sado dharmo na day sado tapa |
na day sada dna na day sada sakh ||
There is no dharma like day (compassion), there is no austerity like day, there is no charity
like day and there is no friend like day.
Mahbhrata 3.313.76 states;
nasya paro dharma |
Compassion is the supreme form of dharma.
Manu-smti 13.23.92 states;
kharvoramgebhnmajvikavadhastath |
sakarkaraa jeya mnhimahiasya ca ||

58

Killing of donkey, horse, camel, deer, elephant, goat, sheep, fish, snake and buffalo is to be
understood as equivalent to the sin of creating varasakara (mixing up of varas and thus
creating disturbance in the ancient social system).
Garua-Pura 1.115.35 states;
ye ntman na ca parea ca bandhuvarge |
dne day na kurute na ca martyavarge ||
ki tasya jvitaphala hi manuyaloke |
kkopi jvati cirya bali ca bhukte ||
What is the use of a person living in the world who does not have compassion for friends and
relatives of himself or others, or for those who are helpless or other living creatures? Even a
crow manages to live for years on the food remnants given by others.
Padma Pura 2.6.14 states;
antha vikalana dna rogrta vddhameva ca |
nnukampanti ye mhste vai nirayagmina ||
Those foolish people who are not compassionate towards orphans, handicapped, poor, diseased
and old people go to hell.
Protecting those who have taken refuge (aragata) is the Supreme dharma.
Mahbhrata 1.160.90 states;
gatasya gha tygastathaiva ararthina |
ycamnasya ca badho naso garhit budhai ||
Killing one who has come to our home seeking refuge and killing someone who prays to us for
his protection are considered extremely cruel and are censured by wise ones.
Vyu-Pura 14.92 states;
aragata yastyajati sa clodhamojana |
One who abandons the person who has sought refuge is a cla and is the worst of men.
Forgiveness is also certainly ahis. Mahbhrata 13.142.32 states;
nto dnto jitakrodho dharmabhtovihisaka |
dharme rataman nitya naro dharmea yujyate ||

59

A forgiving and calm person, who has subdued his senses, has won over his anger and is
resolute in following dharma, follows ahis. Only one who is always intent upon following
dharma gets the results of dharma.
Mahbhrata 4.16 states;
kam dharmo hyanuttama |
Forgiveness is the supreme form of dharma.
Forgiveness is the ornament of a wise and valorous person.
Vlmik Rmyaa 1.33.7 states;
alakro hi nr kam tu puruasya v |
Whether it be for men or women forgiveness alone is the ornament.
Forgiveness is nothing but a tendency of always following ahis.
Viu-Pura 1.12.157 states;
vc manasi kye ca dukhenotpditena ca |
na kupyati na cprti skam parikrtit ||
Not having anger or displeasure in thought, word or deed even when someone gives us distress
this is called forgiveness.
Mahbhrata 3.313.82 states;
kam dvandva sahiutvam |
Forgiveness means to tolerate dualities like honour & dishonour, happiness & distress and
favour & disfavour.
Mahbhrata 5.33.52 states;
yad hi kamate sarva brahma sampadyate tad |
When a person tolerates everything, he achieves the Brahma-bhva.
Viduranti 1.52 states;
kamaik ntiruttam |
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Forgiveness alone is the best of all means to peace.

Mahbhrata 3.29.44 states;
ye manyurmanuy kamaybhihata sad |
te paratare lokstasmt knti parmat |
Those persons, whose anger always remains subdued by forgiveness, achieve the best of the
worlds. Therefore, Kam is considered the supreme.
Mahbhrata 13.23.22 states;
kamvantaca dhrca dharmekryeu codyat |
magalcra sampann puru svargagmina ||
Those persons who are forgiving, who are composed, who keep making efforts in activities of
dharma and who have auspicious conduct achieve heaven.
The dharma of dna (charity) goes together with the dharma of ahis.
Manu-smti 4.246 states;
dhakr mdurdnta krrcrairasavasan |
ahisro damadnbhy jayet svarga tathvrata ||
A person who is resolute (one who completes the task that has been taken up inspite of
obstacles), who is tender, who tolerates dualities such as happiness & distress, who does not
associate with those who are cruel and who follows ahis can, by adopting the vows of sensecontrol and charity, win heaven through the power of those vows.
rmad-Bhgavatam 11.19.37 states;
daanysa para dnam |
Laying aside the propensity of offence and violence towards all living creatures is indeed the
supreme form of charity.
This means, the best charity is actually to observe ahis. The fundamental form of Santanadharma is charity.
Mahbhrata 14.91.33, 34 states;
ea dharmo mahyogo dna bhtaday tath |
brahmacarya tath satyamanukroo dhti kam |
santanasya dharmasya mlametat santanam ||
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These are dharma and mahyoga (supreme form of yoga) Charity, compassion towards all
living entities, brahmacarya, truthfulness, tenderness, forbearance and forgiveness. These are
the eternal foundations of the Santana-dharma (eternal dharma).
Mahbhrata 3.33.46 states;
dna yaj sat puj veda dhraamrjavam |
ea dharma paro rjan balavn pretya ceha ca ||
O king! Just like performance of yajas, worship of saintly persons, study of Vedas and
simplicity are different forms of dharma, charity is also a supreme and powerful form of dharma
both in this world and in the next.
One who is truly generous is also a follower of ahis.
Mahbhrata 14.19.24, 25, 26 state,
tena dattni dnni ppenuddha buddhin |
tni sarvyandhtya nayanti vipulnyapi ||
tasydharmapravttasya hisakasya durtmana |
dnena krttir bhavati na pretyeha ca durmati ||
dharma vai tasik yastu pptm purudhama |
dadti dna viprebhyo loka vivsa kraam ||
All charity, even though in large amounts, if done by a person with sinful and impure intellect,
while deserving disrespect, are totally in vain. One whose propensity is towards adharma, is
violent in nature, is a vile person and is of crooked mentality, never receives any glory either in
this world or in the next, inspite of performing charity. The lowest among men, the sinful ones
who make a show of dharma give charity to Brhmaas only to instill a pretentious belief in the
minds of the ordinary people in their favour (that they are dharmtms).
The natural manifestation of ahis occurs in the forms of compassion, charity and in bestowing
fearlessness in the minds of others.
Mahbhrata 13.145 states;
anthn poayed yastu kpandhaka pagukn |
sa tu puyaphala pretya labhate kcchmokaam ||
vedagoh sabh l bhik ca pratirayam |
ya kuryyllabhate nitya nara ubha phalam ||
One who maintains those who do not have anyone to take care of, those who are pitiable, those
who are blind and those who are lame attains rewards for his good work in the form of freedom
62

from all difficulties. That person who constructs centres of Vedic studies, public halls and
shelters for monks attains everlasting auspicious results.
Mahbhrata 13.63.9 states;
kuumbine sdate ca brhmaya mahtmane |
dtavya bhikave cnnamtman bhtimicchat ||
One who desires ones own welfare must give food in charity to a highly elevated Brhmaa
who has a family (wife and children) and faces scarcity of food and also to those who beg for
food.
Mahbhrata 13.59.3-4 state;
abhaya sarvabhtebhyo vyasane cpyanugraha |
yacbhilaita dadyt titmabhiycate ||
datta manyeta yaddattv taddna rehamucyate |
datra dtramanveti yad dna bharatarabha ||
To bestow fearlessness to all living creatures, to be kind on them when they are in distress, to
give in alms what a needy person desires to have, to provide water to a thirsty person who begs
for water these are superior forms of charity when given with the consideration that they have
been given away completely (i.e. after giving something in charity one should not have even the
slightest sense of possession of that object). O best of the Bhrata dynasty! The results of such
acts of charity follow the donator (wherever he goes).
Krma-Pura 2.26.50 states;
auadha snehamhra rogina rogantaye |
dadno roga rahita sukh drghyureva ca ||
One who gives medicines and soft, healthy diet to a diseased person for curing his disease
remains free from diseases, becomes happy and has a long life.
Viu-dharma-pura 3.315.4 states;
anna hi jvita loke prcnnanibandhan ||
annada prado loke sarvadaca tathnnada ||
In this world, anna, food is the very essence of life. The Life-air is tethered to food. Thus, a
giver of food (annadt) is a giver of life (pradt). A giver of food is the giver of
everything. (This means that he achieves the fruits of all kinds of charity by giving food in
charity).

63

One who follows ahis is kind-hearted and he is an embodiment of compassion. It is natural

for him to be inclined to such activities which are considered as beneficial for this world. On
account of such natural inclinations, activities such as giving food, water and medicines to those
who are dying from hunger or thirst or diseases or creatures that are in a critical condition and
thus saving them, feeding people, having community ponds dug, establishing hospitals and so on
are considered to be aspects of their nature. The stras have this to say about such charitable
activities that are meant for the welfare of the world
Agni-Pura 64.42.43 states;
avamedha sahasr sahasra ya samcaret |
ekha sthpayetoya tat puyamayutyutam ||
vimne modate svarge naraka na sa gacchati ||
The piety one obtains from the performance of thousands of thousands of avamedha-yaja,
when multiplied countless times, is the result obtained by establishing a water body (for the
welfare of the people). Such a person rides around in an airplane and enjoys in heaven. He
never goes to hell.
Mahbhrata 13.65.3-4 states;
pnya parama dna dnn manurabravt |
tasmt kpca vpca tagni ca khnayet ||
arddha ppasya harati puruasyeha karmaa |
kpa pravtta pnya supravttaca nityaa ||
Manu Maharj has said that of all forms of charity, giving water is the best. Therefore one must
have wells, ponds and lakes excavated. For a person by whose charitable act, a well that always
provides good quality water to everyone has been excavated, half of his sins are destroyed by his
action of excavating the well.
Agni-Pura 64.44 states;
gavdi pibate yasmttasmt karttur na ptakam |
toyadnt sarvadnaphala prpya diva vrajet ||
The creator of that (water body) from which Go and other creatures drink water (and get
satisfied) has not done any sinful act (In other words, all the sins involved in unknowingly killing
creatures while excavating the water bodies get absolved.) By providing water, he achieves the
fruit of all forms of charity. Thus he becomes eligible to go to heaven.
Mahbhrata 13.65.5-6 states;
sarva trayate vaa yasya khte jalaye |
gva pibanti viprca sdhavaca mga sad |
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nidghakle pnya yasya tihatyavritam |

sa durga viama ktsna na kadcidavpnute ||
Everyone belonging to the lineage of a person are emancipated when Go, brhmaas, saintly
persons and different creatures drink water from the water-body dug out by him. That person
who creates a water-body that provides drinking water even in the summer never falls into an
extremely dangerous situation.
Viu-dharma-Pura 2.122.25 states;
tagrmakarttrastathnyevkaropak |
kpn ye ca karttro durgyatitaranti te ||
One who establishes lakes and gardens, one who plants trees and digs wells always surpasses
dangerous circumstances.
Mahbhrata 13.58.21 states;
sarvadnair gurutara sarvadnairviiyate |
pnya narardla tasmd dtavyameva hi ||
O lion amongst men! The greater of all forms of charity and the most special of all forms of
charity is to give drinking water. Therefore water must always be given.
In gveda 8.81.6 we have this statement that encourages us to perform charity that is of the
nature of ahis.
to bhara dakenbhisavyena pram |
Donate with both your hands left hand as well as the right.
Mahbhrata 13.141.77 states,
dtavyam asakcchakty ||
One who desires ones own welfare must always keep performing charity commensurate to his
ability.
Atharva-veda 3.24.5 states;
atahasta samhara sahasrahasta sakira |
ktasya kryasya ceha sagati samvaha ||
O human! Earn with a hundred hands and give away (to society in charity) with a thousand
hands. Thus expand what you have done and what you shall do.
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gveda 5.37.1 states;

vidadvasa ubhaya hasty bhara |
O wealthy one! Donate with both the hands.
Taittirya-Upaniad states,
raddhay deyam, araddhay deyam riy deyam |
hriy deyam bhiy deyam savid deyam ||
Give (in charity) with faith, give even if without faith. Give from your wealth that is
prospering. Even when you do not have prosperity, give out of shame. Give out of fear of
ridicule by the society and give with full discriminative understanding of the importance of
giving.
In other words, whether one has faith or not, dna or charity is an act of dharma that must be
done in all circumstances.
Matsya-Pura 40.3 states;
dharmagata prpya dhana yajeta dadyt sadaivtithn bhojayecca |
abhayadnaca parairadatta sai ghasthopaniat pur ||
Having obtained weath by means that are in conformance with dharma, one must give it away
in charity. When giving, give gifts in charity to atithis (unexpected visitors) always and feed
them. Objects not offered by others should not be taken. This is the ancient Upaniad of
householders (i.e. confidential instructions for householders).
Purity or cleanliness is practised in a proper manner only through ahis. In this context,
Viu-dharma-Pura 3.249.6 states;
yorthe uci sa hi uci na mdvri uci uci |
tatacpyadhika auca ahis parikrtita ||
Purity in matters of money is realy purity. The purity that comes through cleansing by earth and
water is not actually purity. Even purer is the purity that comes about by practising ahis.
The practice of asteya (non-stealing) becomes complete only by practising ahis.
Krma-Pura 2.29.30-32 states,
steydabhyadhika kacit nstyadharma iti smti |
his cai par di s ctmajnanik ||
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yadetat dravia nma pr hyete vahisvar ||

sa tasya harati prn yo yasya harate dhanam ||
The smtis say that there is no greater adharma than stealing. Stealing is the worst form of
his that destroys the knowledge of the self. Ones wealth and assets are actually ones life
outside his body. One who steals others wealth actually steals his life-airs and therefore kills
him.
In other words, stealing is certainly an act of his.
Viu-dharma-Pura 3.252.11 states;
str his dhana his pra his ca dru |
his ca trividh prokt varjit paitairnarai ||
Learned ones consider three kinds of violence as eschewable 1) Str-his violence towards
women, 2) Dhana-his usurping others wealth/ property through stealing, dacoity, forceful
possession etc, 3) drua or Pra-his killing someone cruelly.
Viu-dharma-Pura 3.252.12 states;
ahisakastu yatnena varjayet parastriyam |
vijanepi tath nyasta paradravya prayatnta ||
One who practices ahis must, with conscious efforts give up others wives. He must also,
with conscious efforts, not take what belongs to others, without their proper permission, even if it
lies unclaimed in a desolate place.
Practices like control of the senses, brahmacarya and so on become accomplished only through
the practice of ahis. As long as conduct pertaining to ahis such as compassion,
forgiveness and so on do not manifest in the life of an individual, completeness of his practice of
self control, mastery over the senses, brahmacarya and other forms of dharma is not possible.
In this context, Mahbhrata 5.43.23-25 states;
damo hyadaagua pratikla ktkte |
anta cbhyasy ca kmrtho ca tath sph ||
krodha okas tath t lobha paiunyam eva ca |
matsara ca vihis ca paritygas tath rati ||
apasmra ctivdas tath sabhvantmani |
etair vimukto doair ya sa dnta sadbhir ucyate ||
For dama (control of the senses) to be there, there must be eighteen qualities present. These
eighteen qualities can arise only if eighteen defects the opposites of the eighteen qualities, are
given up. These eighteen defects are : 1) faulty attitude that is associated with his, 2) having a
67

perverted understanding in the matter of what is not to be done, 3) telling lies, 4) to see faults
amongst good qualities, 5) lust in the matter of women, 6) being always engaged in acquiring
wealth, 7) desire to enjoy, 8) anger, 9) grief, 10) thirst for pleasure 11) greed, 12) back-biting,
13) jealousy, 14) violent attitude, 15) Non-attraction towards scriptures, 16) being oblivious of
ones obligations, 17) harsh and abusive speech and 18) considering oneself to be great. Only
those who are free from these defects are called as dnta or self-controlled by the saints.
Mahbhrata 5.63.14-15 states;
kam dhtirahis ca samat satyamrjavam |
indriyavijayo dhairya mrdava hrracpalam ||
akrpayamasarambha santoa raddhnat |
etni yasya rjendra sa dnta purua smta ||
O best of the kings! That person in whom the following qualities are present forgiveness,
forbearance, ahis, equanimity, truthfulness, straightforwardness, control over the senses,
patience, tenderness, modesty, tranquility, munificience, absence of anger, satisfaction and
having faith is alone considered a dnta or one who has conquered his senses.
The fault that is inimical to the control of the senses is mada arrogance.
Mahbhrata 5.45.9-11 states;
mado 'daadoa sa syt pur yo 'prakrtita |
lokadveya prtiklyam abhyasy mvaca ||
kmakrodho pratantrya parivdo 'tha paiunam |
arthahni nirvivda ca mtsarya pripanam ||
ry modo 'tivda ca sajno 'bhyasyit |
tasmt prjo na mdyeta sad hy etad vigarhitam ||
For winning over the senses, it is extremely necessary that one must be free form violent
activities associated with mada (arrogance). There are eighteen faults associated with mada.
They are 1) Hatred towards the world, 2) Behaviour that is contrary to the scriptures, 3)
Calumny against noble persons, 4) Telling lies, 5) Lust, 6) Anger, 7) Dependence on others, 8)
Finding fault with others, 9) Back-biting, 10) Misusing money causing its loss, 11) Quarrel, 12)
Intolerant to others welfare, 13) Causing distress to other living creatures, 14) Jealousy, 15)
Exhilaration, 16) Excessive harsh and abusive speech, 17) Lack of proper discriminative
thinking, 18) To see faults amongst good qualities. Therefore, a wise person must not be arrogant
for arrogance is always reprehensible.
Mahbhrata 12.220.15 states;
abhaya yasya bhtebhya sarvemabhaya yata |
namasya sarvabhtn dnto bhavati buddhimn ||
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One who does not fear any living creature and about whom all creatures are fearless, that selfcontrolled (dnta) and intelligent person becomes worshipable by all.
Tapa (penance or austerity) is effected only by means of following ahis. The scriptures
consider tapa also to be a specific dharma. Tapa is of three types physical, mental and verbal.
All these three types of Tapa are means for a conduct that has ahis. The scriptural statements
in this regard are as follows
Mahbhrata 6.41.14 states;
devadvijaguruprja pjana aucamrjavam |
brahmacaryamahis ca rra tapa ucyate ||
Worship of the devatas, Brhmaas, Guru and wise persons, purity, simplicity, brahmacarya
and ahis are included in physical Tapa (done with the body).
Mahbhrata 12.79.17-19 states;
tapo yajdapi rehamitye paramruti |
ahis satyavacanamnasya damo gh |
etat tapo vidurdhr na arrasya oaam ||
tapa (austerity) is superior to yaja (sacrifice) this is the supreme statement of the rutis. Not
committing his gainst any creature, speaking the truth, giving up cruelty, keeping the mind
and senses under control, compassion towards everyone these are considered as tapa by the
wise and not merely tormenting the body.
Mahbhrata 12.192.17-18 states;
sopadha nikti steya parvd hyascit |
paropaght his ca paiunyamanta tath ||
etnsevate yastu tapastasya prahyate |
yastvetn ncared vidvs tapastasya pravardhate ||
Duplicity, malice, stealing, criticising others, harming others, his towards living creatures,
back-biting and falsehood the tapasy (austerity) of the person who has these bad qualities is
destroyed. But the tapasy of the wise one who does not bring these bad qualities into his
conduct is always increasing.
The Bhagavad-gt (17.16) says;
mana prasda saumyatva maunamtmavinigraha |
bhvasauddhirityetattapo mnasamucyate ||

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Clearness of the mind, tranquility, vow of silence, control of the mind, proper purity of the
mental tendencies all these are called tapasy of the mind.
Ahis is prescribed totally both in varrama-dharma and in spiritualism. Both the general and
special rules of vara and rama have been stated in the scriptures. ahis and its inseperable

aspects like compassion, mercy and protection of living creatures have the chief place amonst
them. At the same time, cruelty and activities of his have also been prohibited.
Be it the life of a householder or that of a spiritualist, adoption of the principle of ahis in
conduct is required in accordance with the rama of the person. Therefore both Mahbhrata
12.191.15 and Nradya-Pura 1.43.116 while mentioning that ahis must be followed in all
stages (ramas) of life, state ahis satyamakrodha sarvramagata tapa (ahis,
truthfulness and freedom from anger are austerities to be performed in all stages (ramas) of
life).
Other scriptural evidences for this are as follows
Viu-Pura 3.8.36-37 states;
day samastabhteu titikntimnit |
satya aucamanyso magala priyavdit ||
maitryasph tath tadvadakrpaya narevara |
anasy ca smnya varn kathit gu ||
Compassion towards all living creatures, endurance, freedom from arrogance, truthfulness,
purity, industriousness, propitious behaviour, speaking affectionately, friendliness, unselfishness,
munificience, not picking faults in others, these are the general qualities for all varas.
rmad-Bhgavatam 11.17.21 states;
ahis satyamasteyamakmakrodhalobhat |
bhtapriyahiteh ca dharmoya srvavarika ||
Ahis, truthfulness, non-stealing, absence of lust, anger and greed, affectionate behavior
towards all living entities and working for their welfare these are the general dharma for all
varas.
In Viu-sahit, under the descriptions of the duties under the varrama-dharma, it is
mentioned;
kam sat dama auca dnamindriya sayama |
ahis guruur trthnusaraa day ||
rjavatvamalobhaca deva-brhmaa-pjanam |
anabhyasy ca tath dharma smnya ucyate ||
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The general duties of all varas are: Forgiveness, truthfulness, control of the mind, purity,
charity, control of the senses, ahis, serving Guru, visit to holy places, compassion,
straightforwardness, absence of greed, worship of the devatas and the Brhmaas and not
picking faults in others.
Viu-Pura 3.8.24 prescribes ahis in the dharma of brhmaas as follows
sarvabhtahita kuryynnhita kasyacit dvija |
maitr samastabhteu brhmaasyottama dhanam ||
A dvija (twice-born Brhmaa) must remain fully engaged in the welfare of all living
creatures. He should never do anything that leads to any kind of distress for anyone. The
greatest wealth and the greatest dharma of a Brhmaa is friendliness towards all living
creatures.
Mahbhrata 12.269.33 states;
abhaya sarvabhutebhya sarvemabhaya yata |
sarvabhttmabhte yasta dev brhmaa vidu ||
The devatas consider him to be a Brhmaa or one realised in Brahman, who is not scared of
any creature, about whom there in no fear in any creature and who is the tm or self of all
creatures, in other words, he considers other creatures to be like himself.
Mahbhrata 13.141.41-42 states,
yajaca paramo dharmastathhis ca dehiu |
aprva yojana dharme vighasitvameva ca ||
bhukte parijane pact bhojana dharma ucyate |
brhmaasya ghasthasya rotriyasya vieata ||
The dharma of ghasthas (householders) has been delineated as follows yaja is the supreme
dharma and so is ahis towards all embodied creatures. He must not eat first in his home.
Being a vighas (one who eats the remnants of food offered to others first) is his dharma.
Eating food after offering it to others in his family is the main dharma for householder
Brhmaas, especially those who have heard the Vedas and does Vedbhysa (daily recital of
Vedas).
Ahis is the dharma of Katriyas also
In the context of the duties of a Katriya, Manusmiti 7.50 states;
pnamak striyacaiva mgay ca yathkramam |
etat kaatama vidyccatuka kmaja gae ||
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Understand that these four vices arising from physical desires result in more and more distress
respectively Drinking , gambling, (illicit relations with) women and hunting.
Manu-smti 7.51 states;
daasya ptana caiva vkpruyrthadae |
krodhajepi gae vidyt kaametattrika sad ||
Punishing others, speaking harsh words and illegally usurping others property understand
that these three vices arising out of anger result in distress for Katriya kings.
Ahis dharma for dra vara too has been described in Mahbhrata 13.141;
ahisaka ubhcr daivatadvijavandaka |
dro dharma phalairiai svadharmepi yujyate ||
A dra must practice ahis, have good conduct and worship devas and Brhmaas. Such a
dra, achieves all desired rewards of dharma by following his own dharma well.
In the Brahmacarya-rama, the rule of following ahis is mentioned in this manner in
Garua-Pura
apriya na vadet jtu brahmastr vintavn |
One who has adopted the sacred thread (a Brahmacri) must be humble and should not hurt
anyone by his speech.
The conduct of ahis for those in the Ghastha-rama is described in Daka-Smti 2.48-49 in
this manner
vibhgalo yo nitya kamyukto daypara |
devattithi bhaktaca ghastha sa tu dhrmika ||
day lajj kam raddh praj yoga ktajt |
ete tasya gu santi sa gh mukhya ucyate ||
Only that Ghasth (householder) who has the nature of distributing food before accepting his
own share, is always forgiving, is very compassionate and is devoted to devatas and surprise
guests is considered to be dhrmik. Such a Ghasth is considered the most excellent in whom
these qualities are seen compassion, modesty, forgiveness, faith in scriptures, intelligence,
skilfulness in action and correctness in conduct.
Mahbhrata 13.141.25 states;
ahis satyavacana sarvabhtnukampanam |
amo dna yathakti grhasthyo dharma uttama ||
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Not committing his against any creature, truthful speech, being compassionate towards all
living entities, control over the mind and the senses and charity commensurate to ones ability
these constitute the supreme dharma of Ghasta-rama.
Nradya-Pura 1.4.73 states;
karma manas vc bdhate ya sad parn |
nitya kmdibhiryukto mhadh procyate tu sa ||
He is called a man of foolish intellect who always gives distress to others through thoughts,
words and deeds and is ever absorbed in lustful enjoyment.
Mahbhrata 3.209.44 states;
sat dharmea varteta kriyiavadcaret |
asakleena lokasya vtti lipsyeta vai dvija ||
One must conduct himself in accordance with the dharma of wise men. One must behave like a
cultured individual. One must desire to have such a profession for earning his livelihood that
does not harm any living creature in this world.
Krma-Pura 2.16.1 states;
na hisyt sarva bhtni nnta v vadet kvacit |
n hita npriya brynna stena syt kathacana ||
A ghastha must never commit his against any living creature, neither should he speak
untruth. He should never speak in a damaging or displeasing manner and must never steal.
Mahbhrata 12.359.7 states;
ghastha dharmo ngendra sarvabhta hiterat |
O King, the dharma of a householder is to always be intently engaged in activities meant for
the welfare of all living entities.
Yjavalkya-smti 1.6.156 states;
karma manas vc yatnd dharma samcaret |
asvargya lokavidvia dharmyamapycarennatu ||
A ghastha must endeavor to perform dharma in thought, word and deed. He should not
perform dharma in such a manner that it does not lead him to heaven or creates hostility in this
world.
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Krma-Pura 2.16.33 states;

na kuryd-dukha vairi vivda caiva paiunam |
A ghastha must not produce distress, enmity, dispute or malignity by his behavior.
In the institution of marriage, producing distress of any kind is prohibited. For instance, Manusmti 3.33 states;
hatv chitv ca bhitv ca kroant rudat ght |
prasahya kanyharaa rkas vidhirucyate ||
To forcibly abduct a bride by killing or maiming or threatening (the family members of the
bride) and taking her away when she is shrieking or crying (in distress that she is being taken
away by force) is called as rkasa-vivha (demonic wedding). Since it belongs to the lowest
category, it is to be shunned.
Paca-sn yaja that nullifies the five kinds of sins is explained in Manu-smti 3.68-72 as
follows
pacasn ghasthasya cull peayupaskara |
kaan codakumbhaca badhyate ystu vhayan |
ts kramea sarvs niktyartha maharibhi |
paca klupt mahyaj pratyaha ghamedhinm ||
adhypana brahmayaja pityajastu tarpaam |
homo daivo valirmauto nyajotithi pjanam |
pacaitnyo mahyajnna hpayati aktita |
sa ghepi vasannitya sundauairna lipyate ||
devattithi bhtyn pitmtmanaca ya |
nirvapati pacnmucchvasanna sa jvati ||
There are five sns (places where violence is committed against living creatures and thus sins
are committed) for the ghasths. They are the hearth, the grinding stone, the broom stick, the
mortar & pestle, and the water pitcher. While using these, the householder unknowingly gets
entangled in sins of his against living creatures. For expiation of the sins committed by them,
five great yajas (paca-mah-yaja) have been prescribed by the great is, which those situated
in ghastha-rama is supposed to perform every day. Brahma-yaja (yaja of Brahm) consists of
the study and teaching of the Vedas; Pit-yaja (yaja of the pits) consists of performing tarpaa
or offering oblations to the forefathers; Deva-yaja (yaja of Devats) consists of performance of
homas; Bhta-yaja (yaja of living entities ) consists of performing bali & vaivadeva yajas in
which living creatures are fed; N-yaja (yaja of human beings) consists of offering respect and
hospitality to the atithis or surprise-guests. Those who do not abandon the performance of these
yajas in accordance with their abilities, do not get entangled in the sins associated with the five
sns even when they live in ghastha-rama. That ghasthrami (householder) who does not
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satisfy the devats, the surprise-guests, other living creatures, elders such as ones parents,
servants, forefathers and his own self by giving offerings through the five yajas, does not really
live, even though he breathes. (He is as good as dead).
The purport of the above verses is this Violence is unavoidable in household activities like
cooking. The places in homes where such violence unknowingly occurs are called sn. The
first sn is connected with activities done incidentally like entering a water body all of a sudden
or diving into water or drinking water without filtering it by a cloth. The second sn occurs
when we unknowingly step on insects and worms while moving around in darkness or in a hurry,
thus killing them. The third sn occurs while chopping wood, etc. with an axe or while
grinding, powdering, peeling wood etc. The fourth sn occurs while brooming, threshing or
pounding the grains. The fifth sn occurs while lighting fire or while cooking, heating water,
frying, peeling, etc.
The rule of performing five kinds of yajas has been given to liberate the householders from
these five kinds of sins. The first yaja is Brahma-yaja, which consists of studying (under
someone), teaching and self-studying of Vedas and other revealed scriptures. The second is Pityaja, which consists of giving oblations to the forefathers. The third yaja is Deva-yaja where
offerings (huti) are given in a sacrificial fire. The fourth yaja, Bhta-yaja, consists of offering
food to other living entities. Lastly, N-yaja or Manuya-yaja consists of offering food, etc. to
surprise guests who visit without prior information. By performing the last two of these yajas
i.e., Bhta-yaja and N-yaja, one performs his dhrmik responsibilities and duties towards the
human beings and other creatures of the entire universe through a mood of detachment (i.e. by
keeping ones ego low), and thus he works his way towards getting liberated from the sinful
reactions of the violence performed unknowingly.
Through performance of Bhta-yaja the quality of compassion is manifested. It is through the
Bhta-yaja that one manifests ones compassion towards the other living entities and animals of
the lowest organisation that may otherwise be considered petty and disregarded, towards ones
own family and towards the poor and diseased people of the society.
Padma-Pura 1.15.302 states;
ntmrthe pcayedannam |
Cooking should not be done only for the sake of feeding ones own self. (It should be done for
removing the hunger of other living creatures).
The mentality with which one must donate food (annadna) to the living creatures is explained
thus in the Viu-Pura, 3.11.51-52
dev manuy paavo vaysi siddha sma yakoraga daitya sagh |
pret picstaravas samast ye cnnamicchanti maytta dattam ||
piplik kapatagaca bubhukit karmaibandhabaddh |
prayntu te tptimida maynna tebhyo visa sukhino bhavantu ||
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The devas, human beings, animals, birds, siddhas, yakas, reptiles, demons, pretas, picas, trees,
ants, insects, worms, etc. and all those who are entagled in the results of their own karma, are in
distress due to hunger and desire for the food that has been given by me; I am making this
annadna for all of them; may they all achieve satisfaction and happiness by this.
In Vnaprastha rama, ahis is the basic code of conduct.
Manu-smti 6.8 states,
svdhyye nityayukta syd dnto maitra samhita |
dt nitymandt sarvabhtnukampaka ||
In Vnaprastha-rama, one must always be devoted to the repeated study of the Vedas. He
should be tolerant (towards dualities like heat & cold, pleasure & pain, glorification & calumny
etc.). He has to have a friendly attitude towards all and have his mind under control; He should
have a charitable nature, he should not accept gifts and he should be kind and compassionate
towards all living creatures.
In Mahbhrata 14.46.35-39, ahis is described in Sannysa-rama in the following manner:
ahis brahmacarya ca satyam rjavam eva ca |
akrodha cnasy ca damo nityam apaiunam ||
asv eteu yukta syd vrateu niyatendriya |
ryuktni sarvi his yuktni yni ca ||
lokasagraha dharma ca naiva kuryn na krayet |
para nodvejayet ka cin na ca kasya cid udvijet |
vivsya sarvabhtnm agro mokavid ucyate ||
A sannysi must always follow the following eight vows carefully ahis, brahmacarya,
truthfulness, straightforwardness, freedom from anger, non-enviousness, control of senses and
non-criticism of others. He must keep his senses under control. He must neither perform himself
nor make others perform all dharma meant for Loka-sagraha (welfare of the world), whether
they are done in connection with any of his own desires or whether they are connected with
his in any manner. He must neither agitate anyone nor be agitated by anyone. He becomes
trustworthy for all living creatures. Such a sannysi is the foremost of all and is called as the
knower of moka-dharma, the dharma of liberation from worldly existence.
rmad-Bhgavatam 11.19.42 states;
bhiko dharma amohis |
The dharma of a sannysi (mendicant) mainly consists of peace and ahis.
Krma-Pura 2.28.18, 19, 22 states;
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rgadveaviyukttm samalomakcana |
prihisnivttaca maun syt sarvanispha ||
dambhhakra nirmukto nindpaiunyavarjita |
tmajnaguopeta yatirmokamavpnuyt ||
A sannysi must be devoid of attachment and aversion. He should treat a clod of earth, a stone
and a piece of gold as the same. He should desist from committing his to any living creature.
He should remain silent and be unattached to everything. He should be totally free from
arrogance and pride. He should be devoid of the tendency to criticize or back-bite others. He
should be equipped with the good quality of self-realization. This kind of a sannysi attains
liberation.
Padma-Pura 3.59.19 states;
prihis nivttica maun syt sarvanispha |
A sannysi must desist from committing his to any living creature in every respect. He
should observe silence and be unattached in everything.
Yjavalkya-smti 3.4.65 states;
nrama kraa dharme kriyamo bhaveddhi sa |
ato yadtmanopathya pare na tadcaret ||
The symbols of a particular rama (like daa, kamaalu etc) are not the means for following
dharma (which is in the form of tmopsana or being intent on the Lord). Performance of
dharma is based on the right action. Hence, one must not do to others whatever one finds as
unsuitable or unbeneficial for himself.
There are various means for going ahead on the sequential stages of manuyatva (humanness),
devatva (godness) and bandha-muktatva (freedom from bondage). Whether it be in karma-yoga,
jna-yoga and bhakti-yoga of the Gt or in the path of yoga-sdhan in accordance with the yogastras, or in the path of jna where one develops detachment or in the path of extreme
austerities, one does not achieve the goal without ahis being established first. Its scriptural
description is found below
Viu-dharma-Pura 3.233.203 states;
nasya kam satyamahis ca damasph |
dhyna prasdo mdhurya crjava ca yam daa ||
Compassion (tenderness of heart), forgiveness, truthfulness, ahis, control of the senses,
desire for liberation, performance of meditation, blissfulness, sweetness in behavior and
straightforwardness these ten constitute yama.
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Krma-pura 2.11.13 states;

ahis satyamasteya brahmacaryparigrahai |
yam sakepata proktcittauddhiprad nm ||
Ahis, truthfulness, non-stealing, brahmacarya, non-acceptance of gifts these five
constitute yama. They are the foundation for yoga-sdhan (the path of yoga) and they are the
means for cittauddhi (purification of the minds) for those who aspire for emancipation.
The Vysa-bhya on Yoga-stras 2.30 is as follows
tatrhis sarvath sarvad sarvabhtnm anabhidroha | uttare ca yamaniyam
tanmlstatsiddhi-paratayaiva tatpratipdanya pratipdyante, tadavadtarpakaraya
updyante | tath cokta sa khalu aya brhmao yath yath vratni bahni samditsate
tath tath pramdaktebhyo his-nidnebhyo nivarttamna tmeva avadtarpmahis
karoti |
Ahis is the first of the five yamas. Ahis means not having any harmful feeling towards
any creature at any time. The remainder of the yama, viz., truthfulness, brahmacarya, nonstealing and non-acceptance of gifts, as well as all the five niyamas viz., purity, satisfaction,
austerity, self-study of the Vedas and devotion to God all have their foundation in ahis alone.
This is because, only when ahis is successful are truth, etc. successful. Thus, it is only for
establishing ahis firmly that all other virtues are talked about. Therefore, it can be said that as
a Brhmaa performs more and more austerities, so does he become alienated from the cause of
harm to others and thus, his tendency of performing ahis keeps becoming more and more
pure.
Atharva-Veda 4.34.3 says;
ste yama upayti devn |
One who follows yama (in the form of ahis, truthfulness, non-stealing, brahmacarya, and
non-acceptance of gifts) achieves the state of being a deva.
Ahis should be practiced equally in the path of jna-yoga as well as that of bhakti-yoga.
Nradya-Pura 1.33.35 states;
ahis satyamakrodho brahmacaryparigrah |
anry ca day caiva yogayorubhayo sam ||
Ahis, truthfulness, non-anger (in other words forgiveness), brahmacarya, non-acceptance of
gifts, not being jealous and compassion these are to be practised equally in both the paths of
yoga (jna and kriy).
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Ahis must be followed in dhyna-yoga too.

Agni-Pura 374.13-15 states;
jna-yaja para udda sarvadoavivarjita |
tenev muktimpnoti bhyauddhaica ndhvarai ||
his doavimuktitvdviuddhicittasdhana |
dhynayaja parastasmdapavarga phalaprada ||
Dhyna-yaja is extremely purifying and is devoid of all faults. Therefore, only by following
dhyna-yaja does one achieve liberation, not by maintaining only external purity or by the
performance of external yajas. After getting freed from the fault of his, citta-uddhi
(purification of the mind) takes place. Only after that dhyna-yaja, the giver of the fruit of
liberation becomes complete.
Mahbhrata 12.270.39-40 states;
nasya kam ntirahis satyamrjavam |
adrohonabhimnaca hrstitik kamastath ||
panthno brahmaastvete etai prpnoti yat param |
tad vidvnanubudhyeta manas karma nicayam ||
Compassion towards all living creatures, forgiveness, peace, ahis, truthfulness, simplicity,
freedom from malice, non-haughtiness, modesty, forbearance and self control these constitute
the path for attaining the Supreme. Through them one achieves that which is the Supreme (parabrahma). Therefore, knowing this, a wise person should apply his mind and decide on the actual
consequences of his actions.
Mahbhrata 12.21.5 states;
yadsau sarvabhtn na duhyati na kkati |
karma manas vc brahmasampadyate tad ||
When a person does not bear malice or is not covetous of all the living creatures in thought,
word or deed, he then achieves Parabrahma, the Supreme Lord.
In Mahbhrata 13.113.1, emperor Yudhiira asked Bhaspati
ahis vaidika karma dhynamindriyasayama |
tapotha guruur ki reya purua prati ||
Which of these activities is most propitious to human beings ahis, performance of duties as
per Vedic injunctions, meditation, control of the senses or physical service to ones guru and
other elders?
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The answer appears in Mahbhrata 13.144.8-9 as

prtiptd virat lavanto daynvit |
tulya dveyapriy dnt mucyante karmabandhanai ||
Those who keep away from killing any living creature, are virtuous, compassionate do not get
entangled by karma. Only those who are equally disposed towards enemies and friends and are
self-controlled, get freed from the entanglements of karma.
Mahbhrata 13.144.7 states;
vtarg vimucyante puru karmabandhanai |
karma manas vc ye na hisanti kicana ||
Those who do not commit his towards any creature by thought, word or deed and who are
devoid of mental perturbations like attachment, are liberated from the entanglements of karma.
Only one who bestows fearlessness to all living creatures and is a friend to all living creatures is
qualified to ascend to the planet of Brahm.
abhaya sarvabhtebhyo dattv naikarmyamcaret |
sarvabhtasukho maitra sarvendriya yato muni ||
After vnaprastha stage of life, one must practice renunciation of work (accept sannysa). He
should take pleasure by pleasing all living creatures and should have a friendly disposition
towards them, and he should maintain the mode of life of a muni and keep all senses under
control.
Manu-smti 6.39 states;
yo dattv sarvabhtebhya pravrajatyabhaya ght |
tasya tejomay lok bhavanti brahmavdina ||
One who, having bestowed fearlessness to all living creatures both immobile and mobile,
renounces home (accepts sannysa), achieves Brahmaloka, the brilliant planets of the
Brahmajnis.
Mahbhrata 11.7.25 states;
abhaya sarvabhtebhyo yo dadti mahpate |
sa gacchati para sthna vio padamanmayam ||
O King! One who bestows fearlessness to all living creatures goes to the abode of Viu that is
devoid of all distresses.
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Mahbhrata 12.298.4 states;

chhittvdharmamaya pa yad dharmebhirajyate |
dattvbhayakta dna tad siddhimavpnute ||
Having severed the bondage of adharma, when one becomes fully engaged in the path of
dharma, having bestowed fearlessness in all, he achieves the desired goal immediately.
Badrayaka-Upaniad 4.4.25 states;
abhaya vai brahma |
Fearlessness is verily Brahman. (In other words, achieving Brahman means becoming
completely fearless).
Mahbhrata 12.262.17 states;
yobhaya sarvabhtn sa prapnotyabhaya padam |
Only one who bestows fearlessness to other living creatures achieves the absolute, fearless
state.
In Bhratya culture, which is based on ahis, yaja is given the essential place. The idea of
killing animals in sacrifice can never be a part of yajas. In course of time, out of ignorance and
false opinions born of ignorance, there were attempts at including violence against animals as a
part of yaja. But such attempts were totally unsuccessful. Those who attempted to do this
attained degradation.
Be it offerings of yaja or offerings to forefathers, violence against living creatures is prohibited
in every sense. Similarly eating meat or offering meat is also prohibited in every manner.
Scriptural evidences in this connection are as the following
Mahbhrata 13.115.49-51 states;
ryate hi purkalpe n vrhimaya pau |
yenyajanta yajvna puyalokaparya ||
ibhi saaya po vasu cedipati pur |
abhakyamapi msa ya prha bhakyam iti prabho ||
kdavani prptas tata sa pthivpati |
etad eva puna coktv vivea dharatalam ||
It is heard that in the past cakes in animal forms made of grains were used in the yajas of
human beings who desired to achieve the heavenly planets. The yjiks who were always
engaged in the processes that would lead to heavenly planets used to conduct the sacrifices using
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these only. In ancient time, the sages asked Vasu, the King of Cedi a doubt. King Vasu declared
meat, which should actually not be eaten in every manner, as edible. For having given such an
improper verdict, King Vasu fell from his heavenly vehicle upon this earth. Once again, as a
result of saying the same thing even on earth, he entered into a chasm on the surface of the
earth.
Mahbhrata 6.3.54 states;
na vadha pjyate vede, hita naiva kathacana |
Killing is not glorified in the Vedas, neither does it do anything good to anybody.
rmad-Bhgavata-Mahapura 5.26.31-32 states;
ye tv iha vai puru purua-medhena yajante y ca striyo n-pan khdanti t ca te paava
iva nihat yama-sadane ytayanto rako-ga saunik iva svadhitinvadysk pibanti
ntyanti ca gyanti ca hyam yatheha purud ||
ye tv iha v angasoraye grme v vairambhakair upastn upavirambhayya jijvin lastrdipaprotn kranakatay ytayanti tepi ca pretya yama-ytansu ldiu prottmna
kut-tbhy cbhihat kaka-vadibhi cetas tatas tigma-tuair hanyamn tmaamala smaranti ||
Those men who worship by conducting yajas such as puruamedha-yaja or naramedhayaja (in which human beings are sacrificed) in this world and those women who eat the meat of
humans and animals, the human victims who were killed like beasts are born in the abode of
Yama (the God of death) as Rkasas. They, like butchers, cut asunder with swords those men
and women who had sacrificed them. They drink their hot blood and sing and dance in
merriment just as the human eaters had done here on the earth.
There are some people who give shelter to innocent animals and birds of village or forests that
desire the safety of their life, making them believe through many means that they will be
protected and once they come to them, they catch them and pierce them with lances or threads
and play with them like toys, tormenting them. After death, during the course of the sufferings
inflicted on them by the assistants of Yamarja, they are pierced with sharp lances. They suffer
from hunger and thirst, and sharp-beaked birds such as vultures and herons come at them from
all sides to tear at their bodies. They then remember the sins they had committed.
Mahbhrata 12.337.6-11 states;
te savadatmeva vivudhai saha |
mrggato npa rehasta dea prptavn vasu ||
antarikacara rmn samagrabalavhana |
ta dv sahasynta vasu te tv antarikagam ||
cur dvijtayo devn ea chetsyati saayam |
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yajv dnapati reha sarvabhtahitapriya ||

katha svid anyath bryd ea vkyam mahn vasu |
eva te savida ktv vibudh ayas tath ||
apcchan sahitbhyetya vasu rjnam antikt |
bho rjan kena yaavyam ajenho svid auadhai ||
etan na saaya chindhi prama no bhavn mata ||
When the conversation was thus going on between the is and the devats, Vasu, the best of the
kings, arrived at that place coming by that path. The great king used to travel through the sky
along with his army and vehicles. On seeing Vasu, who traveled by air, arrive unexpectedly, the
Brhmaa sages told the devats This king will remove our doubt. He performs yajas, is a
munificient man, a distinguished person and holds dear the welfare of all creatures. How can this
great Vasu speak anything that is contradictory to the scriptures? Having decided thus, the
devats and the is went to king Vasu together and asked him, O king! By what should yaja
be performed by a goat or by herbs and grains? Please clear this doubt of ours. In our view
you are the authority.
Mahbhrata 12.337.11-14 states;
sa tn ktjalir bhtv paripapraccha vai vasu |
kasya vai ko mata kmo brta satya dvijottama ||
dhnyair yaavyam ity eva pako 'smka nardhipa |
devn tu pau pako mato rjan vadasva na ||
devn tu mata jtv vasun pakasarayt |
chgenjena yaavyam evam ukta vacas tad ||
Then king Vasu joined his palms out of humility and asked them, O best amongst the twiceborn! Please tell me truly, who desires to have what view point? (Who considers the word aja
to mean goat and who considers the word aja to mean grain?) They (sages) replied, O great
king! Our view-point is that yajas must be performed with grain, but, the view-point of the
devas is that of an animal (chga or goat). Tell us, O king! Having known the opinion of the
devas, Vasu took up their view-point Yajas must be performed with goat (chga) and thus
spoke accordingly.
Mahbhrata 12.337.14-17 states;
kupits te tata sarve munaya sryavarcasa |
cur vasu vimnastha devapakrthavdinam ||
surapako ghtas te yasmt tasmd divopatat |
adya prabhti te rjann ke vihat gati |
asmcchpbhiptena mah bhittv pravekyasi ||
viruddha vedastrm ukta yadi mate npa |
vaya viruddhavacan yadi tatra patmahe ||
tatas tasmin muhrte tha rjoparicaras tad |
adho vai sababhvu bhmer vivarago npa ||
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Getting angry (on hearing this), all the munis who were as effulgent as the sun told Vasu, who
was seated on his flying machine and who had taken the side of the devas, You have taken the
side of the suras (knowing well that the word aja means grain). Therefore, may you fall from
the heavenly realm. O king! Now onwards your power to fly in the sky is destroyed. O king! If
the view point that you have spoken happens to be contrary to the Vedas and the stras, by our
curse you will fall from the sky into the earth splitting the earth. If we happen to be against the
correct meaning of the teachings of the Vedas, may we fall instead. Then, at that very moment,
the king who was levitating (on his flying machine), fell down from the sky into a chasm in the
earth.
Thus, Cediraj Vasu had to go to Rastala since he had given an opinion that was contrary to the
true teachings of the Vedas.
Matsya Pura 143.29-30 states;
tasmnna his yaje syd yaduktamibhi pur |
ikoisahasri svaistapobhirdiva gat |
tasmnna his yaja ca praasanti maharaya ||
Therefore (based on what r Sta has taught) as spoken by the is in the past, there should be
no violence in the yajas. Hundreds of crores of is have gone to the devats by virtue of their
tapasy. Therefore, the maharis do not appreciate yajas accompanied by violence.
Violence and distribution of meat is prohibited in rddha offerings given to the forefathers.
rmad-Bhgavata-Mahapura 7.15.7-8 states;
na dadydmia rddhe na cdyd dharma-tattvavit |
munyannai syt par prtir yath na pauhisay ||
naitda paro dharmo n saddharmamicchatm |
nyso daasya bhteu manovkkyajasya ya ||
One who knows the essence of dharma should not offer meat to the manes in rddha
ceremony, nor should he himself eat meat. Supreme satisfaction of manes occurs through food of
grains, like those eaten by the hermits, and not through violence done to animals. For men
seeking true dharma, there is no greater dharma than renouncing violence committed through illtreatment of creatures in thought, word and deed.
Nradya-Pura 1.24.14-16 states;
madhuparke paorvadhamsdana tathrddhe vnaprasthramstath |
etna dharmn kaliyuge varjjanhur mania ||
84

The wise ones have forbidden certain dhrmik activities in Kali-yuga. They include 1) killing
animals for madhuparka that is served while welcoming guests and bridegrooms side during
wedding, 2) eating meat during rddha ceremony, 3) vnaprastha rama and so on.
Ahis is accorded the principal position even amongst the duties of a king which is all about
maintaining the subjects. The foremost duty of a king or the ruling class is to protect the subjects.
Destroying factors that harm the subjects and the state as well as causing all-round welfare for
the subjects and the state these two are always linked with Protecting the subjects. A king
must always be a follower of ahis except while controlling the culpables. He should try his
best to avoid aggression and roughness. In ancient times, the position of King was actually
brought forth only to vanquish the unfettered madness of violence. A king is the controller of
such circumstances that break the limits of morality and propriety.
Mahbhrata 12.68.11-14 states;
yath hy anudake matsy nirkrande vihagam |
vihareyur yathkmam vihisanta puna puna |
vimathytikramera ca viasydi parasparam |
abhvam acireaiva gaccheyur ntra saaya ||
evam eva vin rj vinayeyur im praj |
andhe tamasi majjeyur agop paavo yath ||
hareyur balavantopi durbaln parigrahn |
hanyurv yacchamn ca yadi rj na playet ||
Fishes that live in a pond where water is deficient and birds that are kept in a garden without a
proper caretaker go around as they wish, while harming each other again and again. They
sometimes bruise and subdue others, and sometimes they are themselves bruised. Very soon they
annihilate themselves. There is no doubt about this. In a similar manner, these subjects will
perish without a king (fighting and quarelling amongst themselves for no reason), just like how
animals would perish in pitch darkness in misery without a herdman. If the king does not protect
and maintain the subjects, the strong would forcibly take away the wives of the weak and kill
those who try to protect their own household.
Mahbhrata 12.68.33-34 states;
dharmameva prapadyante na hisanti parasparam |
anughanti cnyonya yad rakati bhmipa ||
yajante ca trayo var mahyajai pthagvidhai |
yukt cdhyate stra yad rakati bhmipa ||
When the king protects the subjects, everyone takes shelter exclusively of the principles of
dharma, they do not harm each other and they oblige each other. Then all the four varas
perform different kinds of large yajas and people remain engaged in scriptural studies.
It is expected of a king that he has a non-violent and munificient nature.
85

ukra-Nti 1.159 states;

nasya paro dharma sarvaprabht yata |
tasmdrjnasyena playet kpaa janam ||
To not be cruel towards all living creatures (in other words being compassionate towards them)
alone is the supreme dharma, from which the lives of all are protected. Therefore a king must,
setting aside cruelty, protect and maintain the poor and helpless subjects with an attitude of
compassion.
Mahbhrata 12.56.36 states;
tasmnnitya day kry cturvarye vipacit |
dharmtm satyavk caiva rj rajayati praj ||
Therefore (a wise king) must always be compassionate towards all four varas. Only a king
who is virtuous and truthful pleases the subjects.
Agni-Pura 223.7 states;
rrapkaro rj narake vasate ciram ||
A king who gives pain to his nation resides forever in hell.
An ideal kingdom where ahis is practiced is called Rma-rjya.
Vlmki Rmyaa 6.128.100 states;
sarve muditamevst sarvo dharmaparobhavat |
rmamevnupayanti nbhyahisan parasparam ||
All (those in Rma-rjya) were only happy all the time. They all became intent upon following
dharma. Keeping only the ideal person of r Rma in their thoughts all the time, they would
never perform violence against each other.
Violence in the form of killing living creatures is prohibited as a general rule.
Mahbhrata 12.267.11-13 states;
asdhu caiva puruo labhate lam ekad |
sdho cpi hy asdhubhyo obhan jyate praj ||
na mlaghta kartavyo naia dharma santana |
api khalv avadhenaiva pryacitta vidhyate ||
udvejanena bandhena virpakaraena ca |
86

vadhadaena te kliy na purohita sasadi ||

Even an evil person may sometimes become virtuous (on coming in the company of virtuous
people). Virtuous offsprings may come about from both virtuous as well as very wicked people.
One must not, therefore, terminate the root (by giving capital punishment to a miscreant) for, that
is not santana-dharma. Atonement (of the criminal) is recommended through punishments
(without killing) like, instilling fear of losing everything, imprisonment or disfiguring (making
him deformed and ugly). Similarly, if they have gone under the shelter of priestly Brhmaas,
they are not to be given capital punishment that results in distress for the family members of the
criminal.
Manu-smti 8.129 states;
vgdaa prathama kuryd dhigdaa tadanantaram |
ttya dhanadaa tu vadhadaamata param ||
(When an otherwise virtuous person commits a crime), he should first be given verbal warning.
After that (if he repeats the crime), he should be severely censured. On the third occasion he
should be fined financially. After that he should be given corporal punishment. According to the
offence, one must be given corporal punishment such as beating, flogging etc. If inspite of these,
the person does not reform, then he can be given punishments like disfigurement or death.
While collecting taxes also, the king must adopt a non-violent course of action.
Mahbhrata 12.71.20 states;
mlkropamo rjan bhavamgirikopama |
tath yuktacira rjya bhoktu akyasi playan ||
Bhma tells Yudhihira Become like a gardener (who prepares garlands). Do not be like one
who prepares charcoal from wood. By doing so you will be able to take care of the subjects and
enjoy your kingdom for a very long time.
The idea is, a gardener who makes garlands from the flowers in his garden protects and
maintains the plants and trees in his garden that give flowers and only then plucks the flowers.
On the other hand, one who prepares charcoal gets the necessary wood by engaging in a kind of
destruction by chopping down trees from the very foundation. Thus, Bhma advises Yudhihira
to take care of the subjects in the kingdom like how a gardener takes care of his garden, and
collect taxes as reasonably required. He should not be like one who makes charcoal burning
down the entire kingdom by extracting taxes. That way, he can enjoy the kingdom for a very
long time.
Mahbhrata 2.69.23-24 states;
varjanya sad yuddha rjyakmena dhmat |
87

upyaistribhirdnamarthasyha vhaspati ||
sntvena tu pradnena bhedena ca nardhipa |
yadarthe aknuyt prptu tena tuyeta paita ||
Battles that ensue as a result of the desire of winning over kingdoms should always be avoided
by the wise. Bhaspati (the guru of devas) has said that acquisition of wealth by a King is to be
done only by three means sma, dna and bheda. That (Wise) King who desires the welfare
of his state must always endeavour to avoid war and he must be satisfied by the wealth gained
just by these three methods.
Mahbhrata 6.3.81 states;
upya vijaya rehamhurbhedena madhyamam |
jaghanya ea vijayo yo yuddhena vimpate ||
Victory obtained over enemies by applying peaceful means (of sma, dma etc.) is the best.
That obtained by creating factions within the enemy camp through divisive tactics is of mediocre
type. That victory which is obtained through war, by inflicting injury or killing people is the
worst of all.
A violent war has dreadful effects. An example is cited in the Mahbhrata 5.72.51;
eko hyapi bahn hanti ghnantyek bahavopyuta |
ra kpuruo hanti ayaasv yaasvinam ||
In a war even a single warrior kills several enemy soldiers or even several warriors get together
and kill just one. Sometimes a coward kills a brave one and sometimes an infamous person kills
a famous warrior.
atapatha-Brhmaa 1.2.5.19 states;
sagrmo vai krram | sagrme hi krra kriyate ||
A war is cruel indeed. It is certainly in war that cruelty is done.
The hatred created by a violent war keeps running from generation to generation. It is described
in Mahbhrata 5.72.60;
jtavairasya puruo dukha svapiti nityad |
anivttena manas sasarpa iva vemani ||
A person in whom hatred towards someone has arisen has a miserable sleep every day because
of an agitated mind. He is like the one who lives in a house fully inhabited by snakes.
The supreme duty of a king is to practice compassion and charity.
88

Mahbhrata 13.60.6 states;

nasya paro dharmo ycate yat pradyate |
aycata sdamnn sarvopyairnimantrayet ||
The charity that is given to a person who requests for it is the supreme dharma of compassion.
However, in spite of being in distress, if one does not ask for charity, then that Brhmaa must
be invited by all means and charity given.
It is the duty of the ruler to help the poor, widows and orphans through compassionate charity.
ukra-nti 3.10.11 states;
avttirvydhi aukrttnuvarttate aktita |
tmavat satata payedapi kapiplikm ||
A king must, to the best of his ability, help those who dont have livelihood, who are sick or
those who are distressed. He must consider the happiness and misery of even insects and ants as
his own happiness and misery.
It is said in Yajur-veda 11.36;
sahasrambhara uci jihva agni |
The foremost men of the society must, like the holy-tongued fire, maintain and nourish
thousands of people.
It is described in ukra-Nti 3.125;
vikalgn dnanthca playet |
A king must protect and maintain the crippled, the downtrodden and the orphans.
Only a non-violent war is a dharma-yuddha (a war that is fought in accordance with the
principles of dharma in order to establish or protect dharma). The promoters of ahis-dharma,
while keeping clear of means that are contrary to dharma such as deceitful tactics, limitless
cruelty and so on, have, with a vision of ahis, cautiously permitted to fight in war while
setting certain boundaries. The following five non-violent rules form the foundation of a
dharma-yuddha as referred to above:
1) There must be minimal violence and there shall not be meaningless violence.
2) There must not be any deceitful tactics and there must not be any non-conformance to the
rules of war.
89

3) Those who do not hold a weapon, those who have abstained from fighting, those who are
helping in the war (not fighting themselves) and those who are powerless to fight must
not be attacked.
4) Extraordinary or extremely fierce missile weapons that are not in conformance with
tradition should not be employed.
5) Once the fighting has ceased for the day, individuals from both sides must freely mingle
with each other with love and regards.
This is decribed in Mahbhrata 6.1.26-27:
tataste samaya cakru kurupavasomak |
dharmn sasthpaymsur yuddhn bharatarabha ||
Meeting amongst themselves, the Kauravas, Pavas and the Somakas made some guidelines
for the war. They established the standards with regards to proper conduct in war.
It is said in Mahbhrata 12.95.7-9:
naivsannaddha kavaco yoddhavya katriyo rae |
eka ekena vcya ca visjeti kipmi ca ||
sa cet sannaddha gacchet sannaddhavya tato bhavet |
sa cet sasainya gacchet sasainyas tam ayhvayet ||
sa cebhi kty yudhyet nikty pratiyodhyet |
atha ced dharmato yudhyed dharmeaiva nivrayet ||
One should not fight on the battlefield with a Katriya who is not armoured. One warrior must
tell exclusively to another You release your weapon on me and I too will attack you. If the
adversary dons his armour and comes ready to fight, then he too must don it himself (and fight).
If the enemy comes with an army, then he too must go with an army and face him. If he is going
to fight using deceitful tactics, then he too must face him adopting similar methods and if he
commences the fight following dharma, then he too must confront him in the same way.
It is said in Mahbhrata 6.1.32;
na steu na dhuryeu na ca astro panyiu |
na bher akhavdeu praharttavya kathacana ||
One must not, in any manner attack the stas (chariot-drivers), animals (yoked to chariots or
carrying weapons), those engaged in the carrying of arms into the battlefield for supplying to
others, players on drums and blowers of conches.
It is described in Mahbhrata 10.6.21-22;
gobrhmaanpastru sakhyurmturgurostath |
90

hnaprajandheu suptabhtotthiteu ca |
mattonmattapramatteu na astri ptayet ||
While on war, one must not train his weapons against Go (Cows, Bulls & Calves), Brhmaas,
the Queen, friends, ones own mother, ones own Guru, the weak, the unintelligent, the blind,
those asleep, those afraid, the intoxicated, the insane and those who are inattentive.
It is said in rmad-Bhgavata-Mahpura 1.7.36 :
matta pramattamunmatta supta bla striya jaam |
prapanna viratha bhta na ripu hanti dharmavit ||
A person who knows dharma does not kill an enemy who is inattentive, intoxicated or insane
due to the influence of planets, is asleep, is a child, is a woman, is unintelligent or inert, one who
has taken shelter, one whose chariot has been broken and one who is afraid.
It is said in Mahbhrata 12.98.47, 48;
etat tapaca puya ca dharmacaiva santana |
catvracramstasya yo yuddhamanuplayet ||
For one who always follows the yuddha-dharma i.e., dharma to be upheld in war, this alone is
the austerity, this alone constitutes his pious credits, this alone is his santana-dharma and this
alone is the fulfilment of following the rules for all the four aramas.
It is said in Mahbhrata 12.95.16:
karma caitadasdhnmasdhn sdhun jayet |
dharmea nidhana reyo na jaya ppakarma |
Acts of deceitful tactics are certainly the acts of the vile, whereas, on the other hand, a virtuous
person must win a wicked person through the observance of dharma. It is better to die fighting
on the battlefield observing dharma than to attain victory by means of sinful acts.
namokicanavittya puruya mahtmane |
yasya phellavenpi prit pustik ubh ||
My obeisances to the Lord Who is the treasure of the akicana-bhaktas (bhaktas who do not
desire anything other than bhakti), Who is the Supreme Person and is the Supreme tm, by a
small fragment of Whose merciful remnants, this auspicious book has been completed.

r Hari
91

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|| r r Gaura Gaddharau Vijayetm ||

titikay karuay maitry cakhila jantuu|

samattvena ca sarvtm bhagavn samprasdati||
The Supreme Lord is immensely pleased through the qualities of
forbearance, compassion, an attitude of friendliness towards all living
creatures and by viewing all living entities with an equal eye.
(rmad-bhgavatam 4.11.13)