ahimsa satyam asteyam,
saucham indriya-nigrahah
'Non-injury, truth, non-stealing, purity and control of the senses'- these five are the principal virtues. In the Vedas, devotion to one's mother, devotion to one's father, devotion to one's teacher, devotion to God, etc., are also taught as the basic virtues. Let us reflect on the five virtues.
1. Ahimsa (Non-injury)
Refraining from causing injury is an essential virtue for all. We should not kill even an ant. We should not inflict pain on any one's body. This is non-injury. Non-injury has been mentioned as a means of Yoga. What is Yoga? Yoga is controlling the mind.
Yogh chitta vritti nirodhah
"Yoga is the control of the modes of the mind." There arises desire in the mind. The mind thinks of many objects. Therefore, many kinds of modification arise in it. It is through the mind that all sorts of trouble come to us. It has been said:
"Mano eva manushyanam
karanam bandha-mokshayoh."
"It is the mind alone that is the cause of bondage and release for men." This is the meaning of this statement. Our mind does not remain as we wish it to remain. If we want the mind to think of an object, it goes elsewhere. If we ask it not to think of anything, that becomes impossible. If we ask the mouth not to speak, it will not speak. If we ask the eyes not to see, they will not see. But if we ask the mind not to think, that does not become possible. Our mind is not within our control. If our mind is really within our control, then it should function according to our wish. If we say to it 'Do not think,' it should not think. But what happens is this: If we want the mind to think of a particular object, what the mind would do is to think of a contrary object.
A mad person cannot keep quiet: he would be prattling always. It is not possible to make him keep his mouth shut. In the same way, we are not able to keep our mind under check. We are mad in respect of the mind. If our mind is under control, it should behave as we want it to behave. If we ask it to think, it must think. If we ask it to stop, it must stop. Only then could it be said that the mind obeys our command. If we have pain it is felt by the mind. At that time, if we tell the mind, 'Do not think of pain,' it must obey. That is mind control. If the mind is controlled, then it is possible to think, 'There is no pain.' If a tiger should threaten, and if we ask the mind not to be afraid, it would remain without fear. If we ask to weep, it should weep, if we ask it not to weep, it should not weep. At present this is not so. Even when there is no reason for weeping, the mind weeps. But when the mind is under control, even when there is reason for weeping, if we tell the mind, 'Do not weep,' it should remain without weeping. When the mind remains thus, it is under control. In that state, if we ask the mind not to get angry, it will be without anger.
At present, even our mouth is not under our full control. Having talked nonsense, we subsequently regret our behaviour saying, "Oh! why did we talk in that manner." Between a mad person and us there is only a little difference. Even a mad man sometimes says, 'I am talking nonsense.' All of a sudden, we are afraid. To avoid these, the mind should be controlled.
The controlled state of the mind is compared to the continuous flow of oil. The flow of the mind is then uninterrupted and even; the complete control of mind is even superior to seeing God. By seeing God there arises happiness. If the mind is asked to stay in that happiness, it stays there. If it is asked to remain as God Himself, it will remain so. And, the mind will obey any command. This is Yoga.
Without thinking of that by thinking of which we shall be happy, the mind, in our present state, thinks of all else. By doing what, will the mind come under control ? If we bid the mind to get angry, it must get angry, if we bid it not to get angry, it should not get angry. We must seek a way of doing this. And, that should be sought before we die.
The Veda declares, 'tam evam vidvan amrta iha bhavati' (Purusha-Sukta). "Knowing that thus, one becomes immortal here."
Shaknotihaiva yah sodhum
prak-sharira-vimokshanat,
kamakrodhodbhavam vegam
sa yuktah sa sukhi narah.
--(Gita v-23)
"He, who is able to withstand the force generated by desire and anger here itself before the body falls, is a Yogi; he verily, is a happy person."
When there are occasions for the use of desire and anger, one should endeavour to control their force even in this life. He who does so is a 'Yukta.' 'Yukta' means one who is endowed with 'yoga.' The yogas are not for the Rshis alone. For whom is medicine required? Is it not that it is required for the one who has disease? We suffer from the disease of the mind. Therefore, it is for us that the yogas are necessary. Which is the way to control the mind? There are two means. The two are: external means and internal means.
The internal means are those which remain inside and help. In the Math, various things should be accomplished in connection with the puja. The cart-driver, the coolie and others remain outside and help. The person who gets ready the ceremonial lamps and the one who gives the flowers for the worship are proximate helps. The internal means are proximate like these. They are several. One of them is non-injury (ahimsa). Non-injury is a means for controlling the mind. There is nothing that the mind cannot accomplish. When the mind is not controlled, there is nothing good that it could do. If an elephant has not been tamed, it cannot be of any use to us; it will only cause harm. If it has been tamed, then it could accomplish many things for us. It has the strength of many elephants put together. Great persons like Viswamitra and Hanuman had acquired perfect control over the mind. Therefore it was that they had such great power. It is the same mind that we too have. If we train the mind to do our bidding then we too can work wonders. Vedanta declares that the entire universe has been projected by the mind. The universe is not equal even to the tiny mind of an ant.
The mind is like a ghost. It is like the ghost which comes in the story of Vikramaditya. Just as the ghost performed all the tasks assigned to it, after it had been brought under control, even so the mind would do. Keeping the mind under perfect control is yoga. Ahimsa (Non-injury) is a limb of yoga. Those that have controlled the mind say "We followed the paths of ahimsa, and the mind was brought under control."
Therefore, such ahimsa has been described in the Manu-dharma-sastra as one of the basic virtues; in the yoga-sastra, it has been characterised as a limb of yoga. We have explained this at some length in order to indicate the greatness of ahimsa.
If we perform a deed for achieving some principal end, there accrues also some other benefits. These latter are called intermediary ends. For instance, we go to the Math for seeing the puja. Along with seeing the puja, we hear also the discourses of several learned people; we listen to the music. These occur of their own accord; we do not have them in view. We see many people; we see several scholars and devotees. These are benefits which we did not intend to gain. Our principal aim was to see the puja. The rest are intermediary benefits.
Ahimsa brings in certain intermediary benefits. The principal end of ahimsa is mind-control. That is the main objective. Besides this, there accrues a subsidiary result.
ahimsa pratisthayam tat-sannidhau vairatyagah.
-(Patanjali Yoga Sutra)
Thus the yoga-sutra declares: If we have gained the virtue of ahimsa through the three instruments, viz., body, speech and mind, everyone in our presence will remain peaceful.
One person should not think of causing injury to another; he should not utter any words that would cause distress to another. Similarly, he should not inflict pain on anyone through his body. By nature one would not intend causing injury to another. But, if someone does a mistake, then out of anger we would want to injure him. If our child sets fire to the roof of our house, would we get angry with it? Immediately we would extinguish the fire. And, we would see to it that similar accidents do not occur thereafter. We should behave in a similar way towards the one who causes misery to us. We should look upon him as we do on a child. That is ahimsa. The principal aim of practising ahimsa is the gaining of mind-control. Besides this, in the presence of one who practises ahimsa, even those who have murderous intentions would quieten and become peaceful. In the place where he stays, the mind of even cruel people would become quiet. This is the subsidiary result of ahimsa. It will come of its own accord.
Among the duties of the varnas and ashramas, it is the duty of those who are born as brahmanas and take to sannyasa to observe ahimsa to the fullest extent. Even while embracing sannyasa, they take the resolve:
ahimsan sarvabutany-anyatra tirthebhyah
- (Chandogya Upanishad)
The meaning of this passage is: "There is no fear for any living being on account of me. "
A householder (Grihastha) should observe ahimsa except in the performance of duties enjoined on him (which may involve some himsa). In the performance of rituals taught in the Vedas, there may be some himsa. Therefore, except in such rituals which involve himsa, he should observe ahimsa. In the Gautama-Dharma-sutra, and at the end of the Chandogya Upanishad, the details about ahimsa are taught. Except in the matter of Scripture-enjoined duties, the householder should observe ahimsa. The sannyasin, however, should practise ahimsa completely. He should not cook; he should not pluck leaves; he should refrain from similar acts which involve himsa.
2. Sathyam (Truth)
There is the following definition of truth:
vanmanasayor-aikarupyam satyam.
'When the mind and speech think and express identically-that is truth.' God has given us speech only to express what is in the mind. If speech yields to untruth, then the next birth would be that of a beast. We said above that in regard to the practice of ahimsa there is exception in the case of the householder. Similarly, there is an exception in regard to speaking the truth. The exception in regard to ahimsa is for the householder alone. But the exception in regard to truth is for all.
A certain person points out the faults that he observes in his place: "That one is a wicked man. That other man stood there. This man did this." It may be that all that he says in is a fact. Even though there may be identity of mind and speech here, it would not be truth.
'satyam bhootahitam priyam'
Thus it has been said: "What is in the mind should be expressed in speech" is the general definition of truth. Let us see why that which is in the mind should be expressed in speech. All such deeds are done for the sake of bringing about the good. Truth should generate what is good. If the good is generated, that is truth. If evil arises, that cannot be truth. Truth must be that which does good to all living beings. Out of desire or anger, truth should not come about. The words that are spoken with a view to bring a person into discredit by expressing his blemishes may be factual; but they are not true. Truth should not be the cause of bringing sorrow to a person. It should not give rise to trouble. Truth should make us or other beings good. When words of such truth are spoken, they should be spoken in a peaceful manner. They should do good for those who listen to them. This is truth relating to speech.
By the mind also, truth should be observed. One should not even think of uttering a lie. Posing as if one has taken a bath, while one has not bathed, is observing untruth with the body. One should express truth through all the three instruments (viz., mind, speech and body). Truth also is an aid for mind control.
Truth too yields an intermediary benefit. If one gets into the habit of speaking the truth by repeated practice, the mind would always think of truth: and speech would always utter the truth. Then whatever is spoken would be true. If by mistake some word is uttered, it would come true. Everything would be in accord with the speech that utters the truth. Even when an utterance is made by mistake that utterance would become true. Words become effective on account of truth. The power that renders words effective is the power to curse or bless. If those who speak the truth say that today is the full moon day, the full moon will rise, (even though it is some other day). Thus they would have the power to punish or bless.
We may think that we have no desire for wealth. By what sign can this be known? If even in dreams there is no desire for wealth, then we may conclude firmly that there is the absence of that desire. If in a dream some one offers money, and if we say 'Bring it to me,' that is not right. In the same way, one should cultivate such intense devotion to truth that even in dream one does not forsake it. Then truth is realised. And, whatever we say will take place.
'Satya-prati sthayam kriya phalashrayatvam'
- (Yoga sutra)
But, one should not practise truth with a view to gain the aforesaid intermediary benefit. There is a proximate means which is dispassion (vairagya). It means desirelessness. This is said to be a great benefit. An intermediary benefit thereof is the power to see even a treasure that lies buried underneath. If a person says, 'I have dispassion:but I do not see the buried treasure', we can easily know what sort of a dispassion he has. Since he expects to find treasure, he is not truly dispassionate. Similarly, we should not observe the rule relating to truth with a view to gain its intermediary benefit.
3. Asteya (Non-Stealing)
We should harbour no unreasonable desire. Asteya means 'not stealing.' The property of another, one should not acquire through deceit. One should not snatch it away by using force. Worst of all is to come into possession of another's wealth through a (deceitful) letter.
4. Saucha (Purity)
Cleanliness of body will lead to purity of mind. The tests that should be performed for preserving cleanliness of body are laid down in the Dharma-shastras. Now, for the last thrity or forty years, there has been in our country a straying away from the rules of cleanliness. At what times and with what should the body be cleaned; which vessels should be cleaned in which manner; these matters are set forth in the sastras. Cleanliness is the first requirement for all acts. That should not be neglected. Although we may have forgotten now, we should get to know the rules and observe them. If we cannot do even this, how can we control the mind?
There is no use of reading this and going away. What is taught should be translated into action. If we want to live well, we should be clean. From children to old people, everyone should keep for one's use a separate water-vessel. Only that vessel should be used for purposes of cleaning. The vessel for drinking water should be separate for each. One should not drink water from a vessel belonging to another. Each vessel should be cleaned with the cleaning material prescribed for each. If the vessel is made of silver, it should be cleaned with the appropriate material; if it is made of copper, the material prescribed for that should be used. Wherever one goes for a meal, one should take his drinking vessel with him. One should not drink from another's vessel. Members of all castes should follow such rules. In performing the acts prescribed for them, they should observe the rules of cleanliness.
5. Indriya-nigraha (Control of the senses)
We should not let the senses function as they please. 'To each sense only this much feed' - thus should we exercise control. Our sense-experience should be in accordance with this measure. if the senses exceed, we should have the power to check them.
The five virtues thus explained, are the principal dharmas prescribed for all astikas who follow the vedic religion. All of us should cultivate them. These are the basic virtues.
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Text reproduced from the article - "THE BASIC VIRTUES-H.H. The Paramacharya of Kanchi" published in Bhavan's journal, May 16,1986.
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