Asserted Topics:
The True Nature of Violent and Non-Violent Dharma
Key Points:
- On Sacrifices and Violent Dharma: Sacrifices involving animal killing are considered acts of dharma. Dharmas that involve violence are driven by material wealth (artha) and desire (kāma).
- On Non-Violent Dharma: Non-violent dharmas are dedicated solely to liberation (moksha).
Explanation
In this Vachanamrut, Shriji Maharaj posed a question: What is the definition of dharma? Provide an answer according to the scriptures. Even the violent kings who came for refuge would neither kill a living being nor allow others to kill. Thus, those who sought refuge were neither killed nor allowed to be killed, but those who did not seek refuge were killed by the king himself. Would the scriptures consider such a king dharmic (righteous) or not? The kings adhered to the Vedas, as the Vedas in certain places prescribe violence. Phrases such as
अग्निषोमीयो पशुमालभेत
agniṣomīyo paśumālabhet
आततायी वधे दोषो नास्ति
ātatāyī vadhe doṣo nāsti
या वेदविहिता हिंसा न सा हिंसा
yā vedavihitā hiṃsā na sā hiṃsā
indicate that violence prescribed by the Vedas is not considered sinful. Would such a king be regarded as dharmic by the scriptures? The sages could not answer this question.
Therefore, the sages asked Maharaj: In the Vedas, both violent and non-violent practices are prescribed. Please explain them as they are. Maharaj answered that the essence of the Vedas is entirely focused on non-violence. The mention of violence is intended to limit it. Dharmas that include violence are not for ultimate welfare, whereas non-violent dharmas are aimed at ultimate welfare.
The world operates on the principle of “Live and let live,” but the scriptural principle is not “जीवो जीवस्य भोजनम्” (jīvo jīvasya bhojanam)—one living being is food for another. Instead, it is “जीवो जीवस्य जीवनम्” (jīvo jīvasya jīvanam)—one living being is the support of another. This means providing mutual support to make life possible. The idea is to become protectors rather than predators.
The concept of discretion applies specifically to humans. Everyone has the right to self-defense. Self-defense is not considered wickedness; it is a right. However, self-defense should not be at the expense of others. If it is, it becomes violence and the dharma of the wicked. Hence, causing harm to others for personal gain is considered pure wickedness. Self-defense is a right, but it should not be used as an excuse to harm others. If it is, it becomes wickedness and unsaintliness.
Now, there arises a doubt: A person who follows the path of renunciation can practice the non-violent dharma as described above, but how can householders and especially aspiring kings, who have to manage many people and maintain order, do so without violence? How can good governance occur without punishment? Thus, violence seems inevitable, and without it, there can be no welfare. What should be done then? The solution is that governance and guiding many people towards God is not considered wickedness. In the Bhagavad Gita, the king is called God’s vibhūti (divine manifestation) and a part of God. Shriji Maharaj also mentioned in the Vachanamrut that guiding many people towards God is not wickedness.
Shriji Maharaj says, even in such situations, violence is not inevitable. Non-violence can be practiced. King Yudhishthir ruled thousands of miles of land, King Uprichar was the emperor of the earth, and King Ambrish was also an emperor. They ruled their kingdoms completely non-violently. Maharaj says there are many like Bhimasen who instill fear and punish, but that is not wrong. However, maintaining saintliness is rare. Moreover, governance through punishment and good governance without punishment is possible.
Historically, compassionate kings governed their subjects with love, superior conduct, exceptional character, and fatherly affection. This is true governance, referred to as Ramrajya (the ideal reign of Lord Ram). The situation requiring punishment arises only when the leader lacks virtues and must compensate for the lack of virtues through punishment. Therefore, Maharaj says that a saint should not harbor ill will towards anyone, should not be arrogant, and should live as the servant of servants. Anger is the trait of the wicked, and living with a calm nature is the trait of the virtuous. In this world, there is no shortage of fiery-tempered people like Bhimasen. Being a saint is the most difficult and rare quality.