Acharya Prashant addresses two questions concerning the phrase 'Ahimsa Paramo Dharma' (Non-violence is the supreme Dharma). He begins by correcting the questioner, clarifying that this phrase does not appear in the Bhagavad Gita, but rather in the Mahabharata. He expresses that it is a tragedy that people rely on hearsay instead of reading their own sacred scriptures. Acharya Prashant explains that the common understanding of violence is superficial and physical, such as hitting or abusing someone. True violence, he states, is an internal act of standing against Truth and attacking one's own highest potential. Conversely, non-violence (Ahimsa) is to stand with Truth and justice. It is primarily an internal matter. Humans are born with falsehoods, such as the ego and base tendencies, while Truth is a potential that must be realized through spiritual practice (sadhana). The real violence is to remain entangled in these tendencies, which the Gita refers to as the six enemies (lust, anger, greed, attachment, pride, and jealousy). Applying this to the context of the Gita, Acharya Prashant explains that Arjun, being overcome by attachment (moha), is committing internal violence. His refusal to fight for Dharma is an act of violence because he is prioritizing his personal attachment over the greater Truth and justice. Therefore, when Shri Krishna urges him to fight, He is guiding Arjun towards non-violence, which is the act of siding with Truth. The war for Dharma, undertaken after all peaceful means failed, is thus an act of non-violence. Arjun's reluctance, born of attachment, is the real violence. Acharya Prashant also refutes the existence of an extended shloka, 'Dharma Himsa Tathaiva Cha' (so too is violence in the service of Dharma), calling it a modern fabrication not found in any scripture. He reiterates that non-violence is indeed the supreme Dharma, but its meaning is profound. It is the internal alignment of the mind with the Self (Atman). Violence is the murder of one's own potential by succumbing to animalistic tendencies. Therefore, the war for Dharma is an act of non-violence, and Krishna is, in fact, non-violent.