Patience, humility, tolerance, understanding, respect: these are the qualities of ahimsa. There are tactics, strategies and movements that people have collectively utilized to encourage a nonviolent basis for society. However, the foundation of ahimsa begins with a charitable thought, a kind word or an act of service toward another human being. When our very nature revolves around such an existence, there is no doubt in our mind as to how to approach a difficult situation or how to resolve a conflict, because we have already fortified our heart and mind to be flexible, creative and fearless. We have the strength to endure. We are not controlled by anger. Rather, we constructively direct our energy and find enough strength of character to realize a higher calling than the ugliness and brutishness that could otherwise pull us down. Any action which is adversarial or coercive in motive is contrary to the philosophy of ahimsa. The desire to do good, to be charitable and to contribute to the well-being of all comes only through pure love. Such love is not just a preference for some familiar persons or conditions to others. It is the awareness that all life is one and interrelated, progressing from one source to one goal.
The practice of ahimsa is as broad as life itself. It consists of our daily efforts to convert the negative demands of our selfish ego into the positive expressions of the soul. This requires constant attention, subtle thinking and above all, great love. Pure and sincere efforts are the greatest powers and attainments of ahimsa.
What Gandhiji comprehended, advocated and lived, is a complete yoga of love. Love is the hub of the wheel. The idea of returning love and forgiveness for hatred and injury was not, of course, invented by Gandhiji. It is as “old as the hills.” In the Gita, Krishna revealed that denial of the Self is himsa or injury. Buddha, the enlightened one, taught that ahimsa is the highest dharma (principle) of life. Patanjali was a mystic and philosopher of ancient India. He offered thoughtful insights and enlightened commentary on yoga and suggested the practice of yama or the discipline of abstention from injurious thought, word or deed. Gandhiji himself referred often to the teachings of Christ to “Love thy neighbor as thyself…resist not evil…and bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you.” Such unconditional love is true bhakti, complete dedication to the spiritual ideal of absolute oneness.
Srimati Karuna
Gandhi’s Steadfast Yoga