Ahimsa, frequently translated as nonviolence, is a concept drawn from the Indian tradition that has gained widespread resonance in today’s world. The Bhagavad-gita, India’s foremost philosophical classic, offers a nuanced take on ahimsa that keeps in mind the world’s complex realities.
It commends ahimsa as a godly quality (16.02). In the Gita’s understanding, ahimsa refers not just to abstaining from physical violence; it also includes avoiding verbal violence. The Gita urges us to speak the truth in a way that is at least not unnecessarily agitating to others — and at best is pleasing to others (17.15). Here, pleasing speech doesn’t imply flattering or mollycoddling; it implies encouraging words and a morale-boosting tone. Intriguingly, in the Gita’s vision, the ambit of ahimsa goes further beyond physical and verbal violence; it also includes avoiding spiritual violence; this means not acting in a way that harms others’ spiritual interests and prospects. Later (18.41-44), the Gita discusses virtues associated with different social roles. Therein, it (18.42) recommends a corollary of ahimsa, kshama (tolerance or forgiveness), as a personal quality to be cultivated, especially by the priestly. Simultaneously, it (18.43) recommends a differing, even opposing, virtue for those who are administrators: yuddhe capy apalayanam (not flinching or fleeing from a confrontation). Why the difference? Because these statements address different contexts. In many interactions, nonviolence and forgiveness are much-needed virtues to avoid endless cycles of retaliation and escalation. Still, these virtues can’t comprise the default state policy toward wrongdoers or aggressors. The Gita acknowledges that we may sometimes be confronted with opponents who are relentlessly aggressive, even downright wicked. Forgiveness in the face of wickedness can be sheer foolishness. And if adopted as a state policy, such naive nonviolence can bring untold misery upon thousands, even millions, of citizens. For such situations, the Gita recommends unapologetic assertiveness as an essential deterrence. One-sentence summary: The Gita’s take on ahimsa blends nonviolence and deterrence: nonviolence for living harmoniously and deterrence for living safely. Think it over: What is the ambit of ahimsa in the Gita’s vision? When is nonviolence a helpful virtue? When can nonviolence be counterproductive? *** 16.02: Nonviolence; truthfulness; freedom from anger; renunciation; tranquillity; aversion to faultfinding; compassion for all living entities; freedom from covetousness; gentleness; modesty; steady determination; … – these transcendental qualities belong to godly men endowed with divine nature. 1 Ahimsa is paramo dharma 2 As long as Duryodhana could give at least 5 homes ahimsa is welcome; where modesty of a woman is exceeded can Ahimsa dharma shall be followed? 3 Where adharma dances all over, nonviolence is counterproductive. There Rowdram Pazhagu; that is your swadharma KR IRS 151125. On Sat, 15 Nov 2025 at 04:26, Jambunathan Iyer <[email protected]> wrote: > We can help by deliberately encouraging positive thoughts by Practiceing > Ahimsa: > > Ahimsa, the yogic principle of non-harming, extends to how you speak to > yourself. Cultivate kindness and gentleness in your inner dialogue, > avoiding self-criticism or harsh judgments. Treat yourself with the same > compassion and respect you would offer to others. > > > *N Jambunathan , Chennai " What you get by achieving your goals is not as > important as what you become by achieving your goals. If you want to live a > happy life, tie it to a goal, not to people or things "* > > > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZooZZ5bSsrgVWU7eLrLHagaCWMPcrVO_5CfN%2Be%2B_Vn96wg%40mail.gmail.com.
