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Ahimsa Culture and Human Evolution
Now let us see the fortunes of the concept of Ahimsā and how it evolved and what are its, dimensions today, so that we can have a clear idea of what Ahimsa Culture would mean. Concepts, ideas, words go on evolving with man's own evolution and progress. Either new words are coined or old words are brought into service with new meanings. There is nothing strange in this general and naiural process.
Most anthropologists agree that man was once a hunting animal, and in some cases, a head-hunting animal. This head-hunting could be either agressive or retaliatory. But wisdom must have dawned at some lucid moment and a leader of men must have declared, 'Thou shalt not kill'. That may be said to be the first injunction, Ma himseh, in Sanskrit. That was the birth of Ahimsa. This must have been extended by a few of the group, to non-killing of any life. Those few felt a sympathetic bond with all living creatures. They were the first vegetarians.
When hunting gave place to agriculture and stability of life, social contacts became easier and thicker; ‘killing of the physical body was out of date. Killing (that is destruction) of property belonging to another person came to be included in Ahimsä. Further, killing (destruction) ones prestige came to be looked upon as abhorrent. So, Ahimsa, non-killing, meant non-destruction of person, his property and his prestige (or name). From that to non-injury (not merely nonkilling) was a big step, still it was a logical step. So, Ahimsā, having gone through three incarnations, became non-injury to person, property and prestige, and automatically, non-injury by thought, word, and deed -- the three tools by which men inflict injury on others.
This too was not enough for saintly persons, those who were advanced in getting intuitive flashes. Just as 'Thou shalt not kill' was not adequate at the time of the Bible, progressively, 'thou shalt not hate' and 'thou shalt love thy neighbour as thyself' dawned and took shape in the Gospels! Who knows, there will be one more step, thou shalt love all as thyself !' Still further, man may have to declare, 'love all more than thyself'.
So far as India, Jainism, Buddhism and Hinduism are concerned, the word continuously being used for at least three millenia has been the old word, Ahimsā, both religiously, ethically and in common parlance. Though Buddhism has practically disappeared from India except for some recent attempts for revival, though Jainism as a religion has a very small following compared to the vast Hindu population, Ahimsa has a strong hold on the minds of the Indian people. Whatever the provocation, by and large, the tolerance practised by the populace is due to the influence of Ahimsa and the firm belief, that God is one, but paths to Him are many.' The mass following which Gandhi commanded could not be explained
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