Ahimsa - Hinduism - Non-human Life

Non-human Life

Hindus do not substantially differentiate the soul within a human body from that of an animal. Hence ahimsa as a binding code of conduct implies a ban on hunting, butchery, meat eating, and the use of animal products provided by violent means. The question of moral duties towards animals and of negative karma incurred from violence against them is discussed in detail in some Hindu scriptures and religious lawbooks.

Some source texts discuss meat eating as a fact without referring to the ethical side of the issue. The Dharmaśāstra law books written around the 5th or 4th century BCE contain regulations for meat eating and lists of edible animals. Medical treatises of the Ayurveda discuss and recommend meat from a purely health-related viewpoint without even mentioning the aspect of ahimsa. Examples are the Sushruta Samhita written in the 3rd or 4th century CE, which recommends beef for certain patients and for pregnant women, and the Charaka Samhita which describes meat as superior to all other kinds of food for convalescents.

Several highly authoritative scriptures bar violence against domestic animals except in the case of ritual sacrifice. This view is clearly expressed in the Mahabharata, the Bhagavata Purana (11.5.13–14), and the Chandogya Upanishad (8.15.1). It is also reflected in the Manusmṛti (5.27–44), a particularly renowned traditional Hindu lawbook (Dharmaśāstra). These texts strongly condemn the slaughter of animals and meat eating. The Mahabharata permits hunting by warriors (Kshatriyas), but opposes it in the case of hermits who must be strictly non-violent. This view has, for the most part, been changed, and now almost all Hindu temples ban meat from temple premises.

Nevertheless the sources show that this compromise between supporters of ahimsa and meat eaters was shaky and hotly disputed. Even the loopholes – ritual slaughter and hunting – were challenged by advocates of ahimsa. The Mahabharata and the Manusmṛti (5.27–55) contain lengthy discussions about the legitimacy of ritual slaughter. In the Mahabharata both sides present various arguments to substantiate their viewpoints. Moreover, a hunter defends his profession in a long discourse.

Most of the arguments proposed in favor of non-violence to animals refer to rewards it entails before or after death and to horrible karmic consequences of violence. In particular, it is pointed out that he who deliberately kills an animal will on his part be eaten by an animal in a future existence due to karmic retribution. Ahimsa is described as a prerequisite for acquiring supernatural faculties, highest bliss and ultimate salvation; moreover it is said to protect against all kinds of dangers. The Manu Smriti (10.63), Chanakya’s Arthashastra (1.3.13) and the Vasishtha Dharmasutra (4.4) point out that ahimsa is a duty for all the four classes (Varnas) of society. The texts declare that ahimsa should be extended to all forms of life. They also give attention to the protection of plants. The Manu Smriti prohibits wanton destruction of both wild and cultivated plants (11.145). Hermits (sannyasins) had to live on a fruitarian diet so as to avoid the destruction of plants.

The defenders of hunting and ritual slaughter asserted that lawful violence is in fact non-violence; according to them sacrificial killing is not killing, but is meant for the welfare of the whole world. They also suggested that such killing is in fact a benevolent act, because the slaughtered animal will attain a high rebirth in the cycle of reincarnation. Moreover they argued that some species have been created for the purpose of being sacrificed and eaten by humans, that it is normal for animals to kill and eat other animals, that agriculture, too, inevitably leads to the death of many animals, that plants are living beings as well and must still be destroyed, that we unintentionally and unknowingly destroy life forms all the time, and that a hunted animal has a fair chance to survive by killing the hunter.

Quotes from Manusmṛti

Those who permit slaying of animals; those who bring animals for slaughter; those who slaughter; those who sell meat; those who purchase meat; those who prepare dish out of it; those who serve that meat and those who eat are all murderers. -Manusmṛti 5.51

Alcohol-drinking, Fish, Meat eating, aasava consumption – these are not present in Vedas. These have been propagated by fraud people. They have fraudulently added these uncontrolled, reckless, atheist descriptions in our texts. -Mahabharata, Shantiparva 265.9.4

Further, the Mahabharata states, "How can you expect compassion from a meat-eater?"

Quotes from Ramayana:

Saint Valmiki was going to the river Ganga for his daily ablutions. A disciple by the name Bharadwaja was carrying his clothes. On the way, they came across the Tamasa Stream. Looking at the stream, Valmiki said to his disciple, "Look, how clear is this water, like the mind of a good man! I will bathe here today." When he was looking for a suitable place to step into the stream, he heard the sweet chirping of birds. Looking up, he saw two birds flying together. Valmiki felt very pleased on seeing the happy bird couple. Suddenly, one of the birds fell down, hit by an arrow; it was the male bird. Seeing the wounded one, its mate screamed in agony. Valmiki's heart melted at this pitiful sight. He looked around to find out who had shot the bird. He saw a hunter with a bow and arrows, nearby. Valmiki became very angry. His lips opened and he uttered the following words:
/*ॐ माँ निषाद प्रतिष्ठा त्वमगमः शास्वती समः यत् क्रोच मिथुनादेवकमवधी काममोहितं*/
"You will find no rest for the long years of Eternity,
For you killed a bird in love and unsuspecting."