Which is the biggest type of violence and how to get rid of it?

Param Pujya Dada Bhagwan says that in this world, the gravest type of violence occurs through kashays, that is, anger, pride, deceit, and greed, which is called subtle violence or bhaav himsa (violent intent). Bhaav himsa is the greatest violence.

Explaining comparatively how much harm is caused by violent intent, Param Pujyar Dadashri says that on one hand, if we renounce root vegetables in order to stop violence toward one-sensed living beings, a benefit of about three rupees is gained; but on the other hand, if we cause pain to close ones through kashays, a loss of three crore rupees is incurred!

Saving living beings is gross non-violence, whereas refraining from kashays is subtle non-violence. More demerit karma is bound through kashays than by killing a living being. This does not mean that violence toward one-sensed to five-sensed living beings should be done freely. Param Pujya Dadashri says that only when dravya himsa (violence committed through thought, speech, or action), that is, gross violence, stops can bhaav himsa or violent intent be safeguarded. Even so, violent intent holds the primary value.

Bhaav Himsa (violent intent)

Most people do not understand violent intent at all. Except for a rare exception, in most homes, violent intent keeps occurring throughout the day. Life passes entirely in quarrelling and discord, a major type of violence.

Param Pujya Dada Bhagwan says that, “The ahimsa that you practice on the outside, practice that ahimsa completely, whether they are subtle living beings or larger living beings, practice ahimsa towards all of them. But first see to it that bhaav himsa (violence towards Your own state as the Self) is not committed. As it is, nothing but bhaav himsa is taking place constantly. Now, people actually do speak of bhaav himsa in conversation, but shouldn’t they understand what bhaav himsa is?”

All violence that can be seen in the gross form through the five senses is dravya himsa (gross violence). That which is visibly seen in the world through mind, speech, and body is dravya himsa. A photograph can be taken of dravya himsa, whereas no external photograph can be taken of bhaav himsa. Violent intent occurs subtly, in a way that is not visible to anyone.

“Where anger, pride, deceit, and greed exist, there Atma himsa (violence towards the state as the Self) is taking place!” - Param Pujya Dada Bhagwan

Param Pujya Dadashri says that, “Bhaav ahimsa means that the intent, ‘I want to kill a living being,’ should never arise and neither should the intent, ‘I want to hurt a living being’ ever arise. Rather than forcibly bringing it into action (kriya), one simply needs to nurture the intention, ‘May no living being be hurt to the slightest extent through the mind, speech, or body.’”

It is not completely within our control to observe gross non-violence in its entirety. This is because for food we have to depend on one-sensed vegetation, and we have to take disease-curing medicines. Even after taking all precautions, some living beings get crushed unintentionally by being stepped on or by coming under vehicles. Therefore, dravya himsa is dependent and not within our control, whereas bhaav himsa is independent. We can maintain the intent that no living being should be harmed, even unknowingly, and its result is definitely received. To make a resolve to live one’s entire life in such a way that no one is caused pain, that is within our control.

Causing pain is grave Bhaav Himsa

Causing mental pain to someone, exhibiting anger toward someone, becoming angry, all these are called bhaav himsa. Causing pain through the mind, speech, or conduct is called grave bhaav himsa. Param Pujya Dada Bhagwan says that one should conduct oneself in such a way that kashays (inner enemies of anger, pride, deceit and greed) do not arise within oneself, because kashays are the gravest type of violence. They are called Atma himsa (violence to the self), bhaav himsa. Until one understands in what ways subtle violence occurs, non-violence cannot be fully practised.

To cause pain by having kashays with people for the sake of protecting something is violence. Even if outwardly good conduct is maintained, if bad thoughts arise within, toward a person, that is violence through the mind. If things do not happen as per one’s expectation and one goes around sulking, insults someone, quarrels when the other person insults in return, scolds someone in anger when work gets spoiled because of them, becomes irritated with the one who prepared the food if it is not prepared properly, and causes pain or harassment to someone driven by sensual impulses, all of these fall under subtle violence.

Becoming irritated with the people of one’s own household, causing pain to one’s parents, a mother-in-law and daughter-in-law quarreling with each other, husband and wife causing pain to one another, this is violence equivalent to Atmaghat (violence towards the state as the Self). Throughout the day, having the intents to cause pain to one another and seeing each other’s faults, that is violence.

If, through anger, hatred, lack of regard, insult, contempt, rejection, coercion, attachment, or sensual indulgence, someone is openly caused pain, or if one’s intents are spoiled in a manner visible to others, then that is raudra dhyan (adverse internal state of being/meditation that hurts the self and others). When attachment arises toward what is liked and abhorrence arises toward what is not liked, or even if no one outside comes to know but the inner intent is spoiled, then that is called aartdhyan (adverse internal state of being that hurts the self). For example, if one has just finished cooking and at that very inopportune time guests arrive at home, and an inner thought arises, “Why did they have to come at this time?”, then that is aartdhyan.

Param Pujya Dada Bhagwan says that, “What is the gravest himsa in this world? Aartadhyan and raudradhyan! This is because they are considered Atma himsa (violence towards the state as the Self). The himsa towards insects is considered pudgal himsa; whereas this is considered Atma himsa.”

Moreover, backbiting a person is violence equivalent to hitting that person. Speaking negatively about someone, such as saying, “This person is like this and like that,” is called ninda (to criticize or slander a person in their absence). Therefore, one should never criticize anyone.

Then, one should not have even the slightest bad opinion about any person. If one feels happy when an enemy meets with misfortune, that is called animalistic pleasure. Even forming a bad opinion about an enemy is the gravest type of violence.

Moreover, where there is partiality, that is, a division such as “we are separate and you are separate,” there is violence. Partiality occurs in two ways: one in worldly dealings and the second in religion. In worldly dealings, there may be partiality between one’s own children or family members, partiality between one’s parental home and marital home, or partiality such as “our religion is superior and true, your religion is inferior and false.” When one takes the side of one, the other is inevitably caused pain; therefore, that too is subtle violence.

Harming through intellect is major violence

Deceiving someone through excessive intellect, driven by greed, taking something from a person for free, giving inadequate compensation in return for hard work, all of this is subtle violence. When a more intelligent person deceives someone with lesser intelligence, that is a grave type of violence. Such misuse of greater intelligence should not be done.

“If one were to kill a person outright, it would mean the death of only one lifetime, but here, by firing ‘bullets’ with the intellect, death of infinite lifetimes will come about.” – Param Pujya Dada Bhagwan.

Intellect is light. If we have more light in our torch, then we should give light to the one who is walking in the dark with a lamp. That is, one who has greater intelligence should help the one with lesser intelligence by saying, “Do not do it this way, do it this way, otherwise you will be cheated.” But harming through intellect means that if someone with lesser intellect comes into one’s contact, making them a prey, taking advantage of them, and demanding money for giving light!

Param Pujya Dada Bhagwan explains the liability of this offense.

Questioner: To hurt someone in a way that causes mental suffering, to deceive someone, to betray someone’s trust, to steal etc., are these considered sookshma himsa (violence at the subtle level)?

Dadashri: That is all nothing but himsa. This himsa has more weightage than sthool himsa (physical violence; violence at the gross level). The consequences are also graver. To hurt someone in a way that causes mental suffering, to deceive someone, to betray someone’s trust, to steal, that is all raudradhyan (adverse internal state of being that hurts the self and others), and the consequence of raudradhyan is a life-form in hell.

The way out of this subtle violence is still open. Even now, if we stop deceiving people through our intellect and sincerely repent from the heart for the wrongdoings committed so far, the severity of its consequences will be reduced.

The greatest Non-violence - Non-violent intent

Param Pujya Dada Bhagwan says that only one intent is to be maintained, that no living being should suffer pain even to the slightest extent. No one should be hurt even through the mind, no one should be hurt through speech, and no one should be hurt through conduct! That’s it, there is no one more non-violent than that. This intent has to be kept constantly in our awareness. Because even if one strikes a blow with non-violent intent, it does not hurt, whereas even if one throws a flower with violent intent, the other person is hurt. Therefore, not so much violence occurs through the action itself, but more violence occurs through the violent intent behind the action.

One who wishes to observe non-violence should remain aware of subtle violence. Before causing pain to anyone, the thought arises that if someone were to cause me such pain, I would not like it; therefore, such pain should not be caused to another. If the other person causes pain or cheats, remedies may be taken, but one should not become angry toward the person, nor harbor attachment or abhorrence. Then non-violence is said to have been practiced at a subtle level. Even if the other provokes, if one does not raise weapons, then non-violence is said to be attained.

Param Pujya Dada Bhagwan, while showing a beautiful remedy for non-violent intent, says that, “You should not have any himsak bhaav in your mind. You should have the firm intent that, ‘I do not want to cause anyone any harm,’ and first thing in the morning, you should say, “May no living being in this world be hurt to the slightest extent through the mind, speech, or body.” Say this sentence five times and then start your routine activities; so, the liability will lessen.”

Then what should be done if, throughout the day, knowingly or unknowingly, someone has been caused pain? He says that, “Upon returning home, he should say, ‘Despite having nurtured the resolve [to not hurt anyone] before leaving home, I am asking for forgiveness for any hurt caused to anyone at any point in the day.’ That is all. Then he is not at all liable for it!”

Therefore, one only has to make the inner intent, and by making a resolve in accordance with that intent, remain completely sincere to it. Param Pujya Dadashri says that, “‘I do not want to commit any himsa against any living being, nor cause anyone to nor instigate anyone to commit himsa against any living being, and may no living being be hurt through my mind, speech, or body;’ if you nurture such an intent, then you will have become ahimsak! It is considered as having accomplished the mahavrat (one of the five major vows as expounded by Lord Mahavir, followed with complete sincerity) of ahimsa.”