blueflowers

According to Naradha Smriti LAND is the biggest GIFT- in the pious gifts- as for charity- please explain more... what are the other gifts?

A further question can be asked whether ' Vegetarinism' is not also "himsa" in

the sense that it has been proved that plants have life?

But, it has further been proved that in the case of plants, lifeline runs in

the trunks in some cases, roots in others and seeds in others and that is why

Sastras have prohibited cutting the plants at their respective lifelines - and

this has been confirmed by modern science. Modern Science concurs with Sastras

in the view that those parts where the lifelines do not run, no harm is caused

when those parts are cut. These parts correspond to say hairs on our head or

the nails on our fingers or toes which when cut or clipped do not entail any

pain.

AHIMSA PARAMO DHARMAH

‘Non Violence Is the Supreme Virtue' Says Hinduism.

Seeing God in every living being, Hinduism inculcates a veneration for every

thing - Cows, ants etc. Even rivers are considered to be living beings, hence

venerated as also trees as vouched in the Sastras and expounded scientifically

by the great Indian Scientist J.C.BOSE.

This reverence is expressed in forms of 'Ahimsa' or nonviolence to animals as

well as humans and as a result, most pious Hindus are vegetarian. The word

'Ahimsa' is derived from the root "Han" to kill or 'To damage'. By adding the

negative prefix it means 'not to kill.

There are 4 aspects of this negative connotation.

1. Vegetarianism

2. Harmlessnes

3. Pacifism and

4. Passive resistance

On the positive aspect, it means compassion (i.e.) Actual assistance to all

living creatures who are in need.

1. Karuna (Intelligent charity)

2. Maitri (Active good deed) and

3. Daya (Tender sympathy)

are its other positive manifestations.

A doubt can arise whether the principle of 'Ahimsa' so loudly proclaimed is

not inconsistent with the sacrifice of goats, horses(in Aswamedha) etc.

referred to in the Vedas. No doubt, the Vedas did prescribe some animal

sacrifices; it even spoke of 'Purushamedha' a human sacrifice.

But, the concept should be viewed in the context in which they were so

prescribed. The Upanishads which came subsequently to analyze and explain the

Vedic texts lost no time in clarifying that these sacrifices were more

symbolic and allegorical than referring to the actual sacrifice of the animals

or human and that the effects of these sacrifices could be secured by

substitute materials like Gritha (Ghee), Masha (Black gram) and certain other

leafy vegetables. Even today, it may be observed that in the shradda

ceremonies, Ghee, Rice, Black gram and Thila (sesame seeds) are used, may be

as substitutes for the sacrifice of living beings. This view has been upheld

in subsequent recensions and sacrifice of living beings is prohibited by

Dharma as also by law.