The Satvata Tantra( patala 9 ) in the conversation of lord shiva and narada talks about this subject matter briefly as follows :
shri-narada uvaca
shrutam bhagavato vaktrat
tantram satvatam uttamam
tasmin himsa-nishedham ca
shrutva me samshayo ‘bhavat
Shri Narada said: I have now heard this scripture, the transcendental Satvata Tantra from your mouth, my lord, but even after hearing it I have a doubt about its prohibition of violence.
vedena vihita himsa
pashunam yajna-karmani
yajne vadho ‘vadhash caiva
vedavidbhir nirupitah
The Vedas prescribe violence to animals in the context of sacrificial performances. The knowers of the Vedas say that this sacrificial killing is not killing in truth.
tan-nishedhe katham shrautam
smartam karma maheshvara
vartate sarva-lokasya
ihamutra-phala-pradam
Why is this action, which is described in the Shruti and Smriti, and which brings good results in this life and in the next, forbidden.
shri-shiva uvaca
pravrittam ca nivrittam ca
dvi-vidham karma varnitam
shrutya smritya ca viprendra
kamam kami-janaya vai
Shri Shiva said: O best of brahmanas, for they who have material desires the Shruti and Smriti describe two kinds of action: 1. pravritta (pious action in the world), and 2. nivritta (renunciation of the world).
pravrittam avirodhena
kurvan svar yati manavah
punyavasheshe bhu-prishthe
karma-sangishu jayate
When a human being engages in the pious activities of pravritta he goes to the realm of Svargaloka. When his pious credits are almost all used up he comes to the earth and is born among fruitive workers.
nivrittam acaran yogi
bhogeccha-tyakta-manasah
prayati paramam siddhim
yato navartate gatah
A yogi, following the path of nivritta, in his heart renounces the desire for material enjoyments. He attains the supreme perfection and never returns (to this world).
atha pravritti-nishthasya
nana-kamanuraginah
shad-vidhair niyamair vipra-
bhyanujnaiva pradarshita
O brahmana, a person who has many material desires and also has faith in the pious activities of pravritta, is bound by six restrictions.
vidhir naivasti himsayam
abhyanujna yatah krita
ato nivrittir himsayam
yajne ‘pi kathita budhaih
There is no rule that one must commit violence. What is given is permission for violence under some circumstances. However, the wise say violence is forbidden, even in the course of Vedic sacrifices.
ahimsa paramo dharmah
sarva-varnashramadritah
sa ca acarito nrinam
nrinam abhishta-phala-do bhavet
Non-violence is an important religious principle. It is honored by all varnas andd ashramas. It should be followed by human beings. It brings to human beings the fulfillment of their desires.
visheshato vishnu-bhakta
himsa-karma tyajanti hi
ahimsaya hi bhutanam
bhagavan ashu tushyati
The devotees of Lord Vishnu specifically reject acts of violence. The Supreme Personality of Godhead is quickly pleased by refraining from violence to any living entities.
The Satvata Tantra( patala 9 ) in the conversation of lord shiva and narada talks about this subject matter briefly as follows :
shri-narada uvaca
shrutam bhagavato vaktrat
tantram satvatam uttamam
tasmin himsa-nishedham ca
shrutva me samshayo ‘bhavat
Shri Narada said: I have now heard this scripture, the transcendental Satvata Tantra from your mouth, my lord, but even after hearing it I have a doubt about its prohibition of violence.
vedena vihita himsa
pashunam yajna-karmani
yajne vadho ‘vadhash caiva
vedavidbhir nirupitah
The Vedas prescribe violence to animals in the context of sacrificial performances. The knowers of the Vedas say that this sacrificial killing is not killing in truth.
tan-nishedhe katham shrautam
smartam karma maheshvara
vartate sarva-lokasya
ihamutra-phala-pradam
Why is this action, which is described in the Shruti and Smriti, and which brings good results in this life and in the next, forbidden.
shri-shiva uvaca
pravrittam ca nivrittam ca
dvi-vidham karma varnitam
shrutya smritya ca viprendra
kamam kami-janaya vai
Shri Shiva said: O best of brahmanas, for they who have material desires the Shruti and Smriti describe two kinds of action: 1. pravritta (pious action in the world), and 2. nivritta (renunciation of the world).
pravrittam avirodhena
kurvan svar yati manavah
punyavasheshe bhu-prishthe
karma-sangishu jayate
When a human being engages in the pious activities of pravritta he goes to the realm of Svargaloka. When his pious credits are almost all used up he comes to the earth and is born among fruitive workers.
nivrittam acaran yogi
bhogeccha-tyakta-manasah
prayati paramam siddhim
yato navartate gatah
A yogi, following the path of nivritta, in his heart renounces the desire for material enjoyments. He attains the supreme perfection and never returns (to this world).
atha pravritti-nishthasya
nana-kamanuraginah
shad-vidhair niyamair vipra-
bhyanujnaiva pradarshita
O brahmana, a person who has many material desires and also has faith in the pious activities of pravritta, is bound by six restrictions.
vidhir naivasti himsayam
abhyanujna yatah krita
ato nivrittir himsayam
yajne ‘pi kathita budhaih
There is no rule that one must commit violence. What is given is permission for violence under some circumstances. However, the wise say violence is forbidden, even in the course of Vedic sacrifices.
ahimsa paramo dharmah
sarva-varnashramadritah
sa ca acarito nrinam
nrinam abhishta-phala-do bhavet
Non-violence is an important religious principle. It is honored by all varnas andd ashramas. It should be followed by human beings. It brings to human beings the fulfillment of their desires.
visheshato vishnu-bhakta
himsa-karma tyajanti hi
ahimsaya hi bhutanam
bhagavan ashu tushyati
The devotees of Lord Vishnu specifically reject acts of violence. The Supreme Personality of Godhead is quickly pleased by refraining from violence to any living entities.