Teaching of Life’s Sanctity
Nonviolence has long been central to the religious traditions of India—especially Hinduism, Buddhism and Jainism. Religion in India has consistently upheld the sanctity of life, whether human, animal or, in the case of the Jains, elemental. There developed early in India an unparalleled concern for harmony among different life forms, and this led to a common ethos based on noninjuriousness and a minimal consumption of natural resources, in other words to compassion and simplicity. If Homo sapiens is to survive his present predicament, he will have to rediscover these two primary ethical virtues.
In order to understand the pervasive practice of nonviolence in Hinduism, one must investigate the meaning of life. Why is life sacred? For India’s ancient thinkers, life is seen as the very stuff of the Divine, an emanation of the Source and part of a cosmic continuum. The nature of this continuum varies in Hindu thought. Some hold that the individual evolves up through life forms, taking more and more advanced incarnations which culminate in human life. Others believe that according to one’s karma and saṁskāras, the process can even be reversed, that is, one can achieve a “lower” birth. Even those Indians who do not believe in reincarnation of an individual still hold that all that exists abides in the Divine. They further hold that each life form—even water and trees—possesses consciousness and energy. Whether the belief is that the life force of animals can evolve into human status, or that the opposite can also take place, or simply that all things enjoy their own consciousness, the result is the same—a reverence for life.
The human mind is exactly like a computer. Programs that go in are the beliefs. Their performance is the attitude, and the knowledge or the impetus that passes through both determines the output or the action. Children will learn the basic attitudes from their mothers and fathers by absorbing the beliefs that their mothers and fathers have placed into their subconscious mind, even prenatally. This is the first stage of writing the code, as a programmer would do in creating a new application. Later the child learns through observation, through seeing what the parents do and how they solve their problems, either reverently in the shrine room or hurtfully through arguments, contention, back-biting and getting one’s way through emotional blackmail. By the age of six, the program is finished, application complete, and beta testing begins. Children today face the world at this early age. Need we say more? Look at your own families.
Talk about peaceful means of dealing with problems, not allowing even your words to promote injury and harm. Let your words bring peace into others’ lives and hearts. Work on your own consciousness. Purify yourself so that you are free from anger, free from hatred, free from wanting anyone to suffer, either at your own hand or in any other manner. Don’t buy endangered plants, animals or products from exploited species, such as furs, ivory, reptile skin and tortoise shell. Volunteer your time to help groups who are sincerely working for a peaceful world. Learn more about other cultures and philosophies so your appreciation of them is genuine and deep. Work to strengthen your community and the people near you. Reduce stress in your life. Be joyful. Do all this and you will do much to bring peace and tranquility to your part of the world. This is what Mahatma Gandhi did, and look what a difference he made.
One person who lives ahiṁsā truly can be an instrument of peace for many. And you can make a difference, too, by affirming within yourself the vow not to injure others either physically, mentally or emotionally. Remember this one thing: peace and the choice to live the ideal of noninjury are in your own hands.
There is no longer a rural community or a national community. It is an international community. That change was well rooted in the planet a decade ago. When the Vietnam War stopped—the last big war of the twentieth century—that marked the beginning of the new era. People started using their minds to solve problems, and using their weaponry only for defensive measures.
NANDINATHA SŪTRA 274: CONVERSION FROM OTHER HINDU SECTS
My ardent devotees affirm that even seekers from within the Hindu fold must convert to enter our strict Śaiva Church. All former commitments and memberships must be dissolved before new ones can be made. Aum.