“…causing of injuries to others is of three descriptions, that which is done and that which is permitted to be done. Each again is three-fold. Prompted by desire of gain, as in the case of one who desires to obtain flesh and skin; prompted by anger as in the case of a man who has received some injury; done though ignorance of the real nature of an act, under the impression that the act proposed is a virtue.”

— Vyasa

In p. 166.
Sources, The Yoga Darsana Of Patanjali With The Sankhya Pravacana Commentary Of Vyasa

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Vyasa 44

central and revered figure in most Hindu traditions

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“Nothing could tempt me to do this man injustice, though I could hardly add to the injury he has done himself.”

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“If an injury has to be done to a man it should be so severe that his vengeance need not be feared.”

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“In all cases where incidental powers are acted upon, the principal and incidental ought to be congenial with each other, and partake of a common nature. The incidental power ought to be strictly subordinate and limited to the end proposed to be obtained by the specified power. In other words, under the name of accomplishing one object which is specified, the power implied ought not to be made to embrace other objects, which are not specified in the constitution.”

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“Let there be freedom from perturbations with respect to the things which come from the external cause; and let there be justice in the things done by virtue of the internal cause, that is, let there be movement and action terminating in this, in social acts, for this is according to thy nature.”

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“Upon this, one has to remark that men ought either to be well treated or crushed, because they can avenge themselves of lighter injuries, of more serious ones they cannot; therefore the injury that is to be done to a man ought to be of such a kind that one does not stand in fear of revenge.”

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Context: Acts which are essentially dishonourable must not be done; they would be justified only by calm contemplation of their correctness in abstract cases.

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Vyasa 44

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