A H I M S A
In Patanjali's System of Ashtanga Yoga, the initial step is the practice of ahimsa, the avoidance of causing harm. When one possesses self-confidence, there is no inclination to inflict pain, humiliation, or death upon another being.
The term "ahimsa" originates from Sanskrit, where "a" negates, and "himsa" signifies harm or violence. While "ahimsa" can be translated as "non-violence," its scope extends beyond mere physical non-harm. Its purview encompasses a more profound philosophical perspective characterized by compassion, veneration for all life forms, and an unwavering commitment to abstain from causing any form of suffering.
“The Sanskrit word “asana” means seat or connection to the earth. Earth means all things: animals, plants, minerals–all of existence. The Yoga Sutras States sthiram sukham asanam. (2.46) This means that your connection to the earth should be steady and joyful. Yoga has been called the perfection of action. All actions originate as thoughts, so a perfect action must come from perfect thought. What is a perfect thought? A perfect thought is one that is free from selfish desires, anger and hate. We return to AHIMSA as the means to perfect action. See yourself in others, all others and go beyond seeing. BE yourself in others until there are no others, until there is only LOVE, only ONE. THE STATE OF ONENESS IS YOGA.”
From: The Textbook of Yoga Psychology by Rammurti S. Mishra.
“One cannot injure others without first injuring oneself because injury is the result of psychological planning. Vocal injury is more serious than physical, and mental injury is the most serious. By physical injury, one can destroy only physical forms. By vocal injury, one can destroy both physical and mental forms. By mental injury, one can destroy even the form of spirit. Consequently one will go to a lower transmigration.”
Sharon Gannon
O N T H E M A T
Engaging in the practice of yoga may appear peaceful. While it indeed embodies principles of serenity, its profound influence lies in its capacity to illuminate the subtler ways in which we perpetrate harm upon ourselves. Here are a few illustrative instances:
Exceeding Our Physical Limits: The act of pushing ourselves beyond our physical capacities during our yoga practice can result in harm to the body.
Neglecting Our Body's Signals: Failing to heed our bodies' signals, including their needs and limitations, and disregarding the necessity for rest when required.
Comparative Self-Assessment: Engaging in comparisons with others, which often leads to frustration and, eventually, a deficit in self-love.
Unrealistic Expectations: Formulating and holding onto unrealistic expectations, can breed frustration and erode self-compassion over time.
Insufficient Practice and Avoidance of Challenges: Not dedicating ample effort to one's practice and refraining from venturing beyond the comfort zone. This neglects the body's potential for resilience and growth and signifies a lack of responsibility for its well-being.
Ultimately, the choice between assuming a child's pose or attempting a challenging posture like the crow pose rests solely with the individual, representing an authentic act of self-love. In this context, Satya, the second Yama, or principle, which pertains to truthfulness, aligns seamlessly with Ahimsa, as honesty serves as the guiding compass leading to non-violence in one's yoga practice and beyond.
O F F T H E M A T
In some instances, the most concerning forms of violence are those that have become culturally ingrained and widely accepted. We often proclaim our opposition to animal cruelty, express our affection for animals, and consider our dogs and cats as integral members of our families. However, on a daily basis, we financially support the mutilation, abuse, and eventual slaughter of hundreds of millions of animals, solely because we derive pleasure from their taste.
Each cow, pig, or chicken subjected to exploitation possesses its own distinct sentience. They experience both suffering and joy, have families, exhibit preferences, and manifest unique personalities. As human beings, we possess an adept ability to rationalize our actions, even when they involve causing harm and death. However, no rationale can ethically justify the taking of life from a sentient being who inherently wishes to live.
Scientific research has unequivocally demonstrated that we can maintain a healthy existence without the necessity of consuming animals or their byproducts; in fact, our well-being might even be enhanced by this choice. Consequently, the violence inflicted upon animals for the sake of our culinary preferences becomes needless and ethically unjustifiable.
