AHIMSA
��helpless girl in the hands of a follower of Ahimsa finds better and surer protection than in the hands of one who is prepared to defend her only to the point to which his weapons would carry him. The tyrant, in the first instance, will have to walk to his victim over the dead body of 'her defender ; in the second, he has but to ovei power the defender ; for it is assumed that the cannon of propriety in the second instance will be satis- fied when the defender has fought to the extent of his physical valour. In the first instance, as the defender has matched his very soul against the mere body of the tyrant, the odds are that the soul in the latter will be awakened, and the girl would stand an infinitely greater chance of her honour being protected than in any other conceivable circumstance, barring of course, that of her own personal courage.
If we ar^ unmanly to-day, we are so, not because we do not know how to strike, but because we fear to die. He is no follower of Mahavira, the apostle of Jainism, or of Buddha or of the Vedas, who, being afraid to die, takes flight before any danger, real or imaginary, all the while wishing that somebody else would remove the danger by destroying the person causing it. He is no follower of Ahimsa who does not care a straw if he kills a man by inches by deceiving him in trade, or who would protect by force of arms a few cows and make a\\ay with the butcher or who, in order to do a supposed good to his country, does not mind killing off a few officials. All these are actuated by hatred, cowardice and fear. Here the love of the cow or the country is a vague thing intended to satisfy one's vanity, or soothe a stinging conscience.
Ahimsa truly understood, is in my humble opinion a
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