अध्याय १३
II श्रीराम जय राम जय जय राम II
तरि अहिंसा बहती परि I बोलिली असे अवधारीं I आपुलालिया मतांतरीं I निरूपिली II 218 II
परि ते ऐसी देखा I जैशा खांडुनियां शाखा I मग तयाचिया बुडुखा I कुंप कीजे II 219 II
कां बाहु तोडोनि पचविजे I मग भुकेची पीडा राखिजे I नानआ देऊळ मोडूनि कीजे I पौळी देवा II 220 II
तेसी हिंसाचि करूनि अहिंसा I निफजविजे हा ऐसा I पैं पूर्वमीमांसा I निर्णो केला II 221 II
जे अवृष्टीचेनि उपद्रवें I गादलें विश्व आघवें I म्हणोनि पर्जन्येष्टि करावे I नाना याग II 222 II
तंव तिये इष्टीचिया I पशुहिंसा रोकडी I मग अहिंसेचि थडी I कैंची दिसे II 223 II
पेरिजे नुसधी हिंसा I तेथ उगवैल काय आहिंसा I परि नवल बापा धिंवसा I या याज्ञिकांचा II 224 II
आणि आयुर्वेदु आघवा I तो याच मोहरा पांडवा I जे जीवाकारणें करावा I जीवघातु II 225 II
नानारोगें आहाळलीं I लोळती भूतें देखिलीं I ते हिंसा निवारावया केली I चिकित्सा कां II 226 II
तंव ते चिकित्से पहिलें I एकाचे कंद खणविले I एका उपडविलें I समूळीं सपत्रीं II 227 II
एकें आड मोडविली I अजंगमाची खाल काढविली I एकें गर्भिणीं उकडविलीं I पुटामाजीं II 228 II
आजातशत्रु तरुवरां I सर्वांगीं देवविल्या शिरा I ऐसे जीव घेऊनि धनुर्धरा I कोरडे केले II 229 II
आणि जंगमाही हात I लिऊन काढिलें पित्त I मग राखिले शिणत I आणीक जीव II 230 II
अहो वसतीं धवळारें I मोडूनि कलीं देव्हारें I नागवूनि वेव्हारें I गवादी घातली II 231 II
मस्तक पांघुरविलें I तंव तळवटीं उघडें पडलें I घर मोडोनि केले I मांडव पुढे II 232 II
नाना पांघुरणें I जाळूनि जैसें तापणें I कां जालें आंगधुणें I कुंजराचें II 233 II
ना तरी बैल विकूनि गोठा I पुंसा लावोनि बांधिजे गांठा I इया करणी कीं चेष्टा I काइ हंसों II 234 II
एकीं धर्माचिया वाहणी I गाळूं आदरिलें पाणी I तंव गाळितया आहाळणी I जीव मेले II 235 II
एक न पचविती कण I इये हिंसेचे भेण I तेथ कदर्थले प्राण I तेंचि हिंसा II 236 II
एवं हिंसाची अहिंसा I कर्मकांडीं हा ऐसा I सिद्धांतु सुमनसा I वोळखें तूं II 237 II
"Ahinsa is a multifaceted concept with a wide range of interpretations. While often translated simply as "non-violence," its meaning extends far beyond the mere absence of physical harm, encompassing one's thoughts, words, and action.
The concept of "attaining ahinsa (non-violence) through hinsa (violence)" is generally considered a paradox.
Purva Mimansa is an ancient, orthodox school of Indian philosophy focused on interpreting the ritualistic sections (Karma-Kanda) of the Vedas to understand dharma (duty/righteous action). Attaining ahinsa (non-violence) through hinsa (violence) means that actions that appear as 'violence' might be necessary to uphold dharma, thus ultimately serving a greater form of ahimsa (minimizing overall harm).
Lord Krishna said, protecting a tree by a fence made by cutting its branches. Satisfying belly hunger by cutting your hand and consuming it. Demolishing a temple to make it's courtyard. When the world suffers from drought, a yadnya is performed with an intention of invoking rains. But with animal sacrifice being an important part of the yadnya ritual, how can ahinsa be attained? By sowing hinsa, how can one reap the harvest of ahinsa? From the point of view of the performers of the yadnya, it is indeed a courageous act. Ayurved too walks on the same footsteps, taking life to save life. In preparation of the medicines used for the treatment of different diseases, the roots of certain medicinal plants are dug out of the ground and pulled, forced out by their root. Some are broken horizontally, their barks are peeled, while core of some are boiled. In trees known to be friendly to all, shallow incisions are cut into their bark to collect their gum, in turn drying out them. From the bile in the bodies of animals the medicines are prepared to save the diseased. Demolishing the home or dwelling that is currently occupied or lived in by people, and building a temple in its place. Earning money by deceitful, dishonest means and running a charity kitchen. Covering the head but exposing the feet. Demolishing house, and erecting a temporary shade or canopy. Burning the quilt and taking warmth from its fire or bathing an elephant. Building a cowshed after selling the bullock. Having a cage without parrot. Lord Krishna said, the incongruity of these examples makes Me laugh. Some religious sect insist to filter the water. But in doing so the killing of some living beings can't be avoided.
Jains traditionally filter and often boil water to make it "lifeless", thereby minimizing the accidental killing of water-bodied souls
Some due to fear of hinsa or violence refuse to eat even a morsel. However in doing so is not making one suffer by hunger pangs a form of hinsa?"
II श्रीराम जय राम जय जय राम II
II श्रीसद्गुरूचरणार्पणमस्तु II