274 Ashtanga Yoga Ahimsa Part III

Synopsis of lesson 274:
Ahiṁsā -cannot be practiced. But can avoid Hiṁsā. Yamas indicate restraint. Of Kāyā, Vāchā, Manasā
Thinking of some that the Yama of Ahiṁsā was proposed in a time when people were cruel and beastly. Present society is not of that
The fact is, that we all live in Hiṁsā. Even if there may be no physical threat, there is Mānasika Hiṁsā.
Humans have 3 instruments of action: speech, motor organs and mind. Through these we commit lots of assassinations.
Ahiṁsā should also be there in or ideo-motor system, in our thought system; this is important for Adhyātmā if not for our normative life and behaviour. We need to be critical about ourselves and come out of the Hiṁsā performed especially by our speech and thoughts. Often we speak very harshly especially to our loved ones as well as those we dislike.
Patañjali’s scheme of Ahiṁsā:
Investigate how Ahiṁsā has happened, what initiated it, which instrument committed it and in what magnitude has it happened.
May be committed directly or, applauding another committing Hiṁsā, which is a mental Hiṁsā. Could be outsourced and have someone else do it.
Anumodita- giving a nod to someone who commits Hiṁsā. Because of animosity or Drohaṁ, we approve Hiṁsā committed on that individual. One should not have animosity, detest, dislike or hatred towards anyone.
Hiṁsā can be Krodhapurvakaṁ (with anger), Lobhapurvakaṁ (out of greed). Mohapurvakaṁ (out of delusion or infatuation).
We may feel the act meaningless as an aftermath, particularly when coming out of anger. One with rampant anger always has desires; desire when shattered brings anger. Greed thus also brings Hiṁsā. Moha is Avidyā; it is Mahāmoha. It also brings Hiṁsā.
Delusion is Sthāyibhāva and persists all the time in our minds. It is the material of our consciousness.
Due to these instruments, we may commit mild, moderate or intense Hiṁsā. Vyāsa gives a table of the intensity of Hiṁsā.
So, to understand Ahiṁsā we need to look into Hiṁsā.
Reformative consciousness will admit this honestly and consciously. In Adhyātma or spiritual process this needs to be accepted.
Sarvathā, Sarvadhā, Sarvabhutānāṁ; Ahiṁsā in Mahāvrata.
Not having Sarvathā, Sarvadhā, Sarvabhutānāṁ is Hiṁsā.
Rājmartanda Bhoja: broad reference to Hiṁsā as separating life from a being.
Maniprabhā: Hiṁsā is committed by body, word and thought.
Kurmapurāṇaṁ: Hiṁsā by Kāyā, Vāchā, Manasā.
Longapurāṇaṁ: Atmajñānaṁ of spiritual wisdom comes through Ahiṁsā.
Ahirbudhanya Samahitā: not to inflict vexation or torment on others.
Saura Purāṇaṁ: Hiṁsā will lead to Yog.
Yogopaniṣad: Ātman is one and inseparable from any and all; To see all as oneself will wean away from Hiṁsā.
B.G.: Yogi knows that the Ātman within is someone else's Ātman. "Sarvasva Samadarṣi".
Prāṇa is most beloved to us. Hence, Prananāṣa is the greatest form of Hiṁsā. Therefore, the Adharma is more pronounced and rampant.

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नमस्कार सर 🙏