458 Sentences With "ahimsa" | Random Sentence Generator

"The concept of 'ahimsa' or non-violence — it's Indian, it's South Asian, it's Buddhist... and sometimes we have to remind people about love, about ahimsa," Rahman told Rolling Stone India.

The organizers say this year's theme is 'ahimsa' or non-violence.

That stems from a fundamental belief in ahimsa, the principle of non-violence.

The practice of ahimsa benefits wildlife but can also complicate procedures in animal hospitals.

My childhood in India was steeped in ahimsa, the tenet of nonviolence toward all living things.

Like other south Asian faiths, it stresses the principle of ahimsa, the "non-injury" of other living things.

In 123, Pax Ahimsa Gethen, a trans male Wikipedian, was persistently hit with personal attacks over several months.

Buddhist vegans tend to point to the practice of ahimsa, or nonviolence, as the religious underpinning for their diet.

Gandhi insisted that more than ahimsa (the Sanskrit word for causing no harm) was needed in the Indian independence movement.

Jainism, which was founded in the sixth century BC, has long emphasized the supreme value of ahimsa, or nonviolence to all living creatures.

Her mother is the office manager of St. Christopher's Episcopal Church and a yoga instructor at Ahimsa Yoga Studio, both in Oak Park, Ill.

A core tenet of Jainism, a small but influential religion in India, is ahimsa, the practice of nonviolence and compassion toward all forms of life.

Last week, the journalist's daughter, Ahimsa Wickrematunge, who filed one of the cases in California, wrote a public letter to voters urging them not to elect Mr. Rajapaksa.

"Well, it started with my yoga practice, and, you know, the practice of non-harming, 'ahimsa,' so I became a vegan because [of] compassion [for] the animals," he told The Today Show.

It is unfathomable that the ancient Hindu horror at the taking of life, any life — the very same doctrine of ahimsa, or nonviolence, that governed the beliefs of men like Mahatma Gandhi and the Rev.

In a separate case, Ahimsa Wickrematunga, the daughter of murdered investigative editor Lasantha Wickrematunga, filed a complaint for damages in the same U.S. District Court in California for allegedly instigating and authorizing the extrajudicial killing of her father.

In court papers, lawyers for the journalist's daughter, Ahimsa Wickrematunge, accused Mr. Rajapaksa of instigating, authorizing and covering up the killing as part of a "systematic" targeting of journalists who were perceived to be critical of the government.

In her complaint, Ahimsa said that after the murder of her father in January 2009 Gotabaya and his allies obstructed her "efforts to seek justice in Sri Lanka by tampering with witnesses and engaging in a pattern of coercion and intimidation".

In a separate case, Ahimsa Wickrematunga, the daughter of murdered investigative editor Lasantha Wickrematunga, filed a complaint for damages on April 4 in the same U.S. District Court in California for allegedly instigating and authorizing the extrajudicial killing of her father.

In a separate case, Ahimsa Wickrematunga, the daughter of murdered investigative editor Lasantha Wickrematunga, filed a complaint for damages on April 4 in the same U.S. District Court in California for allegedly instigating and authorizing the extrajudicial killing of her father, documents seen by Reuters showed.

While she was editing the novel "Ahimsa" by Supriya Kelkar, which takes place in 1942 India and centers on a young girl's involvement in the nonviolent resistance movement, Ms. Whitman hired a sensitivity reader who came from India's Dalit community, which was considered at the bottom of the Hindu caste system.

" And here's Gandhi against handouts, as cited by the Indian government: "My ahimsa would not tolerate the idea of giving a free meal to a healthy person who has not worked for it in some honest way, and if I had the power I would stop every Sadavarta where free meals are given.

The Mahabharata, one of the epics of Hinduism, has multiple mentions of the phrase Ahimsa Paramo Dharma (अहिंसा परमॊ धर्मः), which literally means: non-violence is the highest moral virtue. For example, Mahaprasthanika Parva has the verse:Mahabharata 13.117.37–38 > अहिंसा परमॊ धर्मस तथाहिंसा परॊ दमः। अहिंसा परमं दानम अहिंसा परमस तपः। अहिंसा > परमॊ यज्ञस तथाहिस्मा परं बलम। अहिंसा परमं मित्रम अहिंसा परमं सुखम। अहिंसा > परमं सत्यम अहिंसा परमं शरुतम॥ The above passage from Mahabharata emphasises the cardinal importance of Ahimsa in Hinduism, and literally means: > Ahimsa is the highest Dharma, Ahimsa is the highest self-control, Ahimsa is > the greatest gift, Ahimsa is the best practice, Ahimsa is the highest > sacrifice, Ahimsa is the finest strength, Ahimsa is the greatest friend, > Ahimsa is the greatest happiness, Ahimsa is the highest truth, and Ahimsa is > the greatest teaching.Chapple, C. (1990).

Forgiveness teaches us Ahimsa (non-violence) and through ahimsa we should learn to practice forbearance.

Ahimsa as an ethical concept evolved in the Vedic texts.Walli, Koshelya: The Conception of Ahimsa in Indian Thought, Varanasi 1974, p. 113–145. The oldest scriptures indirectly mention Ahimsa, but do not emphasize it. Over time, the Hindu scripts revise ritual practices and the concept of Ahimsa is increasingly refined and emphasized, until Ahimsa becomes the highest virtue by the late Vedic era (about 500 BC).

The symbol of Ahimsa in Jainism The hand with a wheel on the palm symbolizes Ahimsa in Jainism. The word in the middle is "ahiṃsā" (non-injury). The wheel represents the dharmachakra, which stands for the resolve to halt the saṃsāra through the relentless pursuit of Ahimsa.

Komtis who practice Ahimsa worship her as Shanti Matha Vasavi Devi who convinced the King to give up his kingdom who later became a Jain monk through the teaching of Ahimsa. She blessed all komatis to take up Ahimsa and prosper in trade. Her clever reasoning saved the lives of Komatis and non Komatis alike.

89–90; Laidlaw pp. 154–155; Jaini, Padmanabh S.: Ahimsa and "Just War" in Jainism, in: Ahimsa, Anekanta and Jainism, ed. Tara Sethia, New Delhi 2004, p. 52–60; Tähtinen p. 31.

Jainism is an ancient Indian religion belonging to the śramaṇa tradition. It prescribes ahimsa (non-violence) towards all living beings to the greatest possible extent. The three main teachings of Jainism are ahimsa, anekantavada (non-absolutism), aparigraha (non-possessiveness). Followers of Jainism take five main vows: ahimsa, satya (not lying), asteya (non stealing), brahmacharya (chastity), and aparigraha.

Ahimsa, (The principle of non- violence), is a concept adopted by most Indic traditions, primarily Buddhist, Hindu and Jain philosophy . The political and social application of Ahimsa was given universal recognition by Mahatma Gandhi who fought the campaign for the independence of India with the doctrine of ahimsa as the cornerstone.Anthony Pare, Lexington Books, 2000 "Gandhi, Freedom, and Self-Rule" Ahimsa in Jainism, is a well-established core principle even before the time of Mahavira, the 24th Thirthankara in the 5th century BC,.Goyala, Śrīrāma (1987).

1, has the earliest evidence for the use of the word Ahimsa in the sense familiar in Hinduism (a code of conduct). It bars violence against "all creatures" (sarvabhuta) and the practitioner of Ahimsa is said to escape from the cycle of metempsychosis (CU 8.15.1).Uno Tähtinen (1976), Ahimsa: Non- Violence in Indian Tradition, London, , pp. 2–5 According to some scholars, such as D. R. Bhandarkar, the Ahimsa dharma of the Sramanas made an impression on the followers of Brahamanism and their law books and practices.

Acharya Mahapragya during Ahimsa Yatra. The world's problems touched Acharya Mahapragya deeply. In response, he came up with the solution of Ahimsa Yatra, a journey on foot to advance the cause of non-violence, was launched by Mahapragya 5 December 2001 at Sujangarh in Rajasthan. With Ahimsa Yatra, Acharyaji's mission is to train and spread nonviolence and its broad perspective to people.

Ahimsa is not meant to imply pacifism.Tähtinen pp. 91–93. Alternate theories of self-defence, inspired by Ahimsa, build principles similar to theories of just war. Aikido, pioneered in Japan, illustrates one such principles of self- defence.

Ahimsa is Sanskrit for "non-violence" and the Ayyavazhi accept this principle.

I hope you take this play all over the world, but especially to those places that need it the most - where the message of Ahimsa is absent." Kumarpal Desai, Jain scholar, writer and social worker said, "Shrimadji gave Ahimsa to Gandhiji, that same Ahimsa then went to Martin Luther King followed by Nelson Mandela. Not just for this generation and the next, the play will inspire the world to walk on the path of Satya and Ahimsa." Shreyansh Shah, managing editor and publisher of Gujarat Samachar said, "I have been impacted by the play.

He taught that ahimsa covers all living beings, and injuring any being in any form creates bad karma (which affects one's rebirth, future well-being, and suffering). According to Mahatma Gandhi, Mahavira was the greatest authority on ahimsa.

Mahatma Gandhi credited his commitment for ahimsa to the Gita. For Gandhi, the Gita is teaching that people should fight for justice and righteous values, that they should never meekly suffer injustice to avoid a war. According to the Indologist Ananya Vajpeyi, the Gita does not elaborate on the means or stages of war, nor on ahimsa, except for stating that "ahimsa is virtuous and characterizes an awakened, steadfast, ethical man" in verses such as 13.7–10 and 16.1–5. For Gandhi, states Vajpeyi, ahimsa is the "relationship between self and other" while he and his fellow Indians battled against the colonial rule.

Parbati learned many things at the Ashram, including handicrafts, the philosophy of Ahimsa and Self Reliance.

In December 2009, at the Parliament of the World's Religions in Melbourne, Australia, Tiwari began The Living Ahimsa World Peace Tour and has traveled to several countries leading people in taking an oath of ahimsa, which means non- harm or peace. (Mahatma Gandhi is a key world figure who promoted ahimsa as a vehicle for creating change.) The Living Ahimsa Peace Tour's aim is "teaching the cultivation of harmony and nonviolence in thought, speech, and action, with the purpose of healing individuals and safeguarding Mother Earth and the world." Tiwari states, 'The world can't engender peace until we as individuals . . . discover the state of inner harmony within us.

Ahimsa Paramo Dharma. Anger begets more anger and forgiveness and love beget more forgiveness and love. Forgiveness benefits both the forgiver and the forgiven. Forgiveness is the other name of non-violence (Ahimsa) which shows the right path of 'Live and Let Live' to one and all.

In Hinduism, based on the principle of ahimsa, any human or animal sacrifice is forbidden.By Walli, Koshelya: The Conception of Ahimsa in Indian Thought, Varanasi 1974, pp. 113–45."Ahiṃsā: Non-violence in Indian Tradition", by Tähtinen, pp. 2–5;Encyclopedia of Death and Dying, p.

Lord Mahaviraswami, the torch-bearer of ahimsa Ahimsa (also spelled Ahinsa) (Sanskrit: अहिंसा IAST: ', Pāli: ') ("nonviolence") is an ancient Indian principle of nonviolence which applies to all living beings. It is a key virtue in Hinduism, Buddhism and Jainism.Bajpai, Shiva (2011). The History of India - From Ancient to Modern Times, Himalayan Academy Publications (Hawaii, USA), ; see pages 8, 98 Ahimsa is one of the cardinal virtues of Jainism, where it is first of the Pancha Mahavrata.

There are five main tenets of the Jivamukti method. These are Shastra, Bhakti, Ahimsa, Nāda, and Dhyana.

Buddhist monk peace walk In Buddhist texts Ahimsa (or its Pāli cognate ) is part of the Five Precepts (), the first of which has been to abstain from killing. This precept of Ahimsa is applicable to both the Buddhist layperson and the monk community.; Sarao, p. 49; Goyal p.

Gandhi promoted the principle of Ahimsa successfully by applying it to politics. In the 19th and 20th centuries, prominent figures of Indian spirituality such as Shrimad Rajchandraji and Swami VivekanandaReligious Vegetarianism, ed. Kerry S. Walters and Lisa Portmess, Albany 2001, p. 50–52. emphasised the importance of Ahimsa.

Ahimsa is an important tenet of 3 Indian- origin religions (Jainism, Hinduism, and Buddhism). Ahimsa is a multidimensional concept, inspired by the premise that all living beings have the spark of the divine spiritual energy; therefore, to hurt another being is to hurt oneself. Ahimsa has also been related to the notion that any violence has karmic consequences.Stephen H. Phillips & other authors (2008), in Encyclopedia of Violence, Peace, & Conflict (Second Edition), , Elsevier Science, Pages 1347–1356, 701-849, 1867Chapple, C. (1990).

As with all Dharmic religions (Hinduism, Jainism, Buddhism and Sikhism), ahimsa (avoidance of violence) is a central concept.

Ahimsa runs and rallies preaching Lord Mahavir's message of Ahiṃsā (non-violence) are taken out on this day.

Ahimsa Day was established by the Institute of Jainology and has been celebrated annually in London since 2002. It was created to bring awareness of Ahimsa (non-violence) as it applies in Jainism. The event takes place in early October to commemorate the birth anniversary of Mahatma Gandhi, who amongst other great leaders was inspired by the Jain philosophy of 'ahimsa'. In 2007, the United Nations declared that the International Day of Non-Violence would take place on 2 October, the birth date of Mahatma Gandhi.

Non violence, or ahimsa, is a central part of Hinduism and is one of the fundamental Yamas – self restraints needed to live a proper life. The concept of ahimsa grew gradually within Hinduism, one of the signs being the discouragement of ritual animal sacrifice. Most Hindus today have a vegetarian diet. The classical texts of Hinduism devote numerous chapters discussing what people who practice the virtue of Ahimsa, can and must do when they are faced with war, violent threat or need to sentence someone convicted of a crime.

Ahimsa is the practice of nonviolence, or non- harming. Ahimsa is informed by compassion, and is defined in Patanjali's Yoga Sutra as the first of five yamas. Yamas define the measure of how the yogi relates to other people and to the external world. The Jivamukti method teaches that the practice of ahimsa extends not only to other humans but to all animal life and advocates ethical vegetarianism both as a means of resolving human karma and as an environmental imperative for the future health of the planet.

The 11095/11096 Ahimsa Express runs from Pune Junction via Karjat, Kalyan Junction, Vasai Road, Surat, Vadodara Junction to Ahmedabad Junction.

According to Dr. Babasaheb Ambedkar, there is circumstantial evidence encouraging Ahimsa, from the Buddha's doctrine, "Love all, so that you may not wish to kill any." Gautama Buddha distinguished between a principle and a rule. He did not make Ahimsa a matter of rule, but suggested it as a matter of principle. This gives Buddhists freedom to act.

Ahimsa is a heritage-listed residence and meditation meeting place located at 67 Cobran Road, Cheltenham, Hornsby Shire, New South Wales, Australia. It was designed by and built by Marie Byles during 1937. It is also known as Ahimsa, The Hut of Happy Omen and Sentosa. The property is owned by the National Trust of Australia (NSW).

The 11095/Ahmedabad - Pune Ahimsa Express covers the distance of 625 kilometres in 12 hours 25 minutes (50 km/hr). The 11096/Pune - Ahmedabad Ahimsa Express covers the distance of 625 kilometres in 11 hours 55 minutes (52 km/hr). As the average speed of the train is below , its fare does not include a Superfast surcharge.

München: Manya Verlag, (2006) p.66A History of Yoga By Vivian Worthington (1982) Routledge p. 29 Three other teachings closely associated with Jainism also make an appearance in Yoga: the doctrine of "colors" in karma (lesya); the Telos of isolation (kevala in Jainism and Kaivalyam in Yoga); and the practice of nonviolence (ahimsa), though nonviolence (ahimsa) made its first appearance in Indian philosophy-cum-religion in the Hindu texts known as the Upanishads [the Chāndogya Upaniṣad, dated to the 8th or 7th century BCE, one of the oldest Upanishads, has the earliest evidence for the use of the word Ahimsa in the sense familiar in Hinduism (a code of conduct). It bars violence against "all creatures" (sarvabhuta) and the practitioner of Ahimsa is said to escape from the cycle of metempsychosis/reincarnation (CU 8.15.1).

The culture of the city of Nashik, in northwestern Maharashtra, is centred around Hindu customs and festivals, and the Jain Statue of Ahimsa.

He hated no one, for that would be a negation of the great principle of ahimsa, on which he expatiated with immense earnestness.

When Mahavira revived and reorganized the Jain community in the 6th century BCE, ahimsa was already an established, strictly observed rule. Parshvanatha, a tirthankara whom modern Western historians consider a historical figure, lived in about the 8th century BCE and founded a community to which Mahavira’s parents belonged.Acaranga Sutra 2.15 Parshvanatha’s followers vowed to observe ahimsa; this obligation was part of their caujjama dhamma (Fourfold Restraint).Sthananga Sutra 266 In the times of Mahavira and in the following centuries, Jains criticized Buddhists and followers of the Vedic religion or Hindus for negligence and inconsistency in the implementation of ahimsa.

The Ahimsa Award is an annual award given by Institute of Jainology in recognition of individuals who embody and promote the principles of Ahimsa (Non-violence). It was established in 2006 and has since been awarded at the annual “Ahimsa Day” event, on October 2, the birth anniversary of Mahatma Gandhi. The event is normally held at the Palace of Westminster - House of Commons of the United Kingdom in London where various members of Parliament are invited to speak. It is bestowed by the Directors of the Institute of Jainology, an international body based in UK, representing the Jainism faith.

Mahatma Gandhi was critical of silk production based on the Ahimsa philosophy "not to hurt any living thing". This led to Gandhi's promotion of cotton spinning machines, an example of which can be seen at the Gandhi Institute. He also promoted Ahimsa silk, wild silk made from the cocoons of wild and semiwild silk moths."Mahatma Gandhi: 100 years", 1968, p.

The text states that in the inner ritual of worship, virtues towards others is an act of worship to one's inner wife (Patni-samyajas) and the God within, and that the four most important virtues are: non-violence (Ahimsa), compassion, patience and memory. The text, notes Deussen, mentions Ahimsa twice, once as Samyajas (virtuous duty and offering) and another as Iṣṭis (desired object).

Paul F. Robinson (2003), Just War in Comparative Perspective, , Ashgate Publishing, see pages 114–125Coates, B. E. (2008). Modern India's Strategic Advantage to the United States: Her Twin Strengths in Himsa and Ahimsa. Comparative Strategy, 27(2), pages 133–147 The precepts of Ahimsa under Hinduism require that war must be avoided, with sincere and truthful dialogue. Force must be the last resort.

Sculpture depicting the Jain concept of ahimsa (non-injury) The fundamental principles of Jainism revolve around the concept of altruism, not only for humans but for all sentient beings. Jainism preaches the view of Ahimsa – to live and let live, thereby not harming sentient beings, i.e. uncompromising reverence for all life. It also considers all living things to be equal.

Jain texts suggest that Mahavira's parents were lay devotees of Parshvanatha. When Mahavira revived the Jain community in the 6th century BCE, ahimsa was already an established, strictly observed rule. The followers of Parshvanatha vowed to observe ahimsa; this obligation was part of their caujjama dhamma (Fourfold Restraint). According to Dundas, Jains believe that the lineage of Parshvanatha influenced Mahavira.

More B.S. is the second album by singer-songwriter Bree Sharp. It was released by Sharp's own label, Ahimsa Records, on August 13, 2002.

Hungarian vegetarianism was later revived in 1989 with the fall of socialism. The "Ahimsa Hungarian Vegetarian Society of Veszprém" was founded in the late 90s.

It is a sacred symbol in Shaivism tradition of Hinduism. The protection of animal life was championed by Jainism, on the grounds that violence against life forms is a source of suffering in the universe and a human being creates bad karma by violence against any living being. The Chandogya Upanishad mentions the ethical value of Ahimsa, or non-violence towards all beings.Tähtinen, Unto (1976), Ahimsa.

The hand with a wheel on the palm symbolises the Jain Vow of Ahimsa. The word in the middle is Ahimsa. The wheel represents the dharmacakra which stands for the resolve to halt the cycle of reincarnation through relentless pursuit of truth and non-violence. In Jainism, the understanding and implementation of Ahimsā is more radical, scrupulous, and comprehensive than in any other religion.

The 11095/11096 Ahimsa Express is an express train belonging to Indian Railways that runs between and in India. It is currently being operated with 11095/11096 train numbers on a weekly basis. It operates as train number 11095 from to and as train number 11096 in the reverse direction serving the states of Gujarat and Maharashtra. The word Ahimsa means non-violent in Devangiri.

Mohandas Karamchand Gandhi successfully promoted the principle of Ahimsa to all spheres of life, in particular to politics (Swaraj).Tähtinen pp. 116–124. His non- violent resistance movement satyagraha had an immense impact on India, impressed public opinion in Western countries, and influenced the leaders of various civil and political rights movements such as the American civil rights movement's Martin Luther King Jr. and James Bevel. In Gandhi's thought, Ahimsa precludes not only the act of inflicting a physical injury, but also mental states like evil thoughts and hatred, unkind behavior such as harsh words, dishonesty and lying, all of which he saw as manifestations of violence incompatible with Ahimsa.

It is practised by Jain ascetics and lay Jains. Jain objections to the eating of meat, fish and eggs are based on the principle of non-violence (ahimsa, figuratively "non-injuring"). Every act by which a person directly or indirectly supports killing or injury is seen as act of violence (himsa), which creates harmful reaction karma. The aim of ahimsa is to prevent the accumulation of such karma.

To do no harm Project Gutenberg, see translation for Yajurveda 36.18 VE; For other occurrences of Ahimsa in Vedic literature, see A Vedic Concordance Maurice Bloomfield, Harvard University Press, page 151 The term Ahimsa appears in the text Taittiriya Shakha of the Yajurveda (TS 5.2.8.7), where it refers to non-injury to the sacrificer himself.Tähtinen p. 2. It occurs several times in the Shatapatha Brahmana in the sense of "non-injury".

Modern India's Strategic Advantage to the United States: Her Twin Strengths in Himsa and Ahimsa. Comparative Strategy, 27(2), pages 133–147 ;War The precepts of Ahimsa under Hinduism require that war must be avoided, with sincere and truthful dialogue. Force must be the last resort. If war becomes necessary, its cause must be just, its purpose virtuous, its objective to restrain the wicked, its aim peace, its method lawful.

Jain text list down five transgressions of the vow of ahimsa: #Tying up animals too tightly, #Beating them mercilessly, #Cutting their limbs, #Overloading them, #Neglecting to feed them properly. A king who fights in defending his empire, however, does not violate the vow of ahimsa, for his motive is to protect his subjects. The same is the case with the judge who punishes to maintain law and order.

Through non-violent means or Ahimsa, protesters would refuse to buy British goods, adopt the use of local handicrafts and picket liquor shops.The ideas of Ahimsa and non-violence, and Gandhi's ability to rally hundreds of thousands of common citizens towards the cause of Indian independence, were first seen on a large scale in this movement through the summer of 1920. Gandhi feared that the movement might lead to popular violence.

Hom Jay Dinshah (November 2, 1933 – June 8, 2000) was founder and president of the American Vegan Society and editor of its publication the Ahimsa magazine (1960–2000).

A guesthouse for pilgrims, Mahavira Bhavan, Ahimsa Derasar (House of non- violence) and a well equipped library containing the books on Jainism are part of the temple complex.

In April 2019 Wickrematunge’s daughter Ahimsa Wickrematunge filed a civil lawsuit against Gotabaya Rajapaksa in the state of California. Wickrematunge’s daughter’s lawsuit alleged that Rajapaksa was behind his death.

The Ayyavazhi believe in the vegetarian principle, which is an important aspect of Ahimsa. Ayya Vaikundar is considered an incarnation of Vishnu and in Vaishnavism, meat-eating is forbidden.

Empathy for Pain in Vedic Ritual. Journal of the International College for Advanced Buddhist Studies, 12, 78 suggest Ahimsa as an ethical concept that started evolving in the Vedas, becoming an increasingly central concept in Upanishads. The Chāndogya Upaniṣad, dated to the 8th or 7th century BCE, one of the oldest Upanishads, has the earliest evidence for the Vedic era use of the word Ahimsa in the sense familiar in Hinduism (a code of conduct).

The ultimate rationale of ahimsa is fundamentally about karmic results of the hiṃsā on self rather than the concern about the well being of other beings for its own sake.

Many traditions of Dharmic religions including Buddhism, Jainism and some sects of Hinduism embrace the doctrine of ahimsa (non-violence) which imposes vegetarianism and outlaws animal as well as human sacrifice.

During these travels, he addressed thousands of public meetings. Mahapragya, an apostle of nonviolence, launched the Ahimsa Yatra movement in 2001 which continued until 2009 to promote non-violence and harmony.

It is also the first of the five precepts of Buddhism. Ahimsa is a multidimensional concept,John Arapura in K. R. Sundararajan and Bithika Mukerji Ed. (1997), Hindu spirituality: Postclassical and modern, ; see Chapter 20, pages 392–417 inspired by the premise that all living beings have the spark of the divine spiritual energy; therefore, to hurt another being is to hurt oneself. Ahimsa has also been related to the notion that any violence has karmic consequences. While ancient scholars of Hinduism pioneered and refined the principles of Ahimsa, the concept also reached an extraordinary development in the ethical philosophy of Jainism.Stephen H. Phillips and other authors (2008), in Encyclopedia of Violence, Peace, & Conflict (Second Edition), , Elsevier Science, Pages 1347–1356, 701–849, 1867Chapple, C. (1990).

The oaths in some rites of passage include the vow of ahimsa (non- violence, non injury to all human beings and living beings) in both, but is of exclusive significance in Jainism.

According to Jain texts, Ahimsa is the greatest Dharma (अहिंसा परमॊ धर्मः [ahiṃsā paramo dharmaḥ]: "non-violence is the highest religion") and there is no religion equal to the religion of non-violence.

Perhaps the most popular advocate of the principle of Ahimsa was Mahatma Gandhi.Gandhi, M. (2002). The essential Gandhi: an anthology of his writings on his life, work, and ideas. Random House Digital, Inc.

According to the Jain tradition either lacto vegetarianism or veganism is prescribed.Laidlaw p. 169. The Jain concept of Ahimsa is characterised by several aspects. Killing of animals for food is absolutely ruled out.

Manipulation or deceit In Jainism, "non-manifestation of passions like attachment is non-injury (Ahimsa), and manifestation of such passions is injury (himsa)." This is termed as the essence of the Jaina Scriptures.

Ahimsa theory is a natural corollary and consequence of "Atman is universal oneness, present in all living beings. Atman connects and prevades in everyone. Hurting or injuring another being is hurting the Atman, and thus one's self that exists in another body". This conceptual connection between one's Atman, the universal, and Ahimsa starts in Isha Upanishad, develops in the theories of the ancient scholar Yajnavalkya, and one which inspired Gandhi as he led non-violent movement against colonialism in early 20th century.

The earliest reference to the idea of non-violence to animals (pashu-ahimsa), apparently in a moral sense, is in the Kapisthala Katha Samhita of the Yajurveda (KapS 31.11), written about the 8th century BCE.

As the process of harvesting the silk from the cocoon kills the larvae by boiling them, sericulture has been criticized by animal welfare and rights activists. Mohandas Gandhi was critical of silk production based on the Ahimsa philosophy, which led to the promotion of cotton and Ahimsa silk, a type of wild silk made from the cocoons of wild and semi-wild silk moths. Since silk cultivation kills silkworms, possibly painfully, People for the Ethical Treatment of Animals (PETA) urges people not to buy silk items.

All life is sacred and everything has a right to live fearlessly to its maximum potential. Living beings need not fear those who have taken the vow of ahimsa. According to Jainism, protection of life, also known as abhayadānam, is the supreme charity that a person can make. "Giving protection always to living beings who are in fear of death is known as abhayadana" Ahimsa does not merely indicate absence of physical violence, but also indicates absence of desire to indulge in any sort of violence.

Emperor Ashoka, who ruled during what is called "the golden age" of Hinduism, was one of the first rulers to completely outlaw the use of capital punishment. This was because of his large emphasis on ahimsa, or nonviolence. In Hinduism, the concept of ahimsa bans the killing of any living being, no matter how small. Many people who oppose the death penalty go back to the beliefs of their enlightened ancestors who preached non-violence and that we should respect human rights and the gift of life.

This creek subsequently joins Devlins Creek. The upper parts of Ahimsa are relatively flat but the groundslopes off in a series of small Hawkesbury Sandstone cliffs in a north by north-west direction to the fire trail and towards Pennant Hills Park. There are many flat sandstone outcrops and small cliffs. ;Buildings The buildings include Ahimsa, The Hut of Happy Omen, the toilets, which were all built before the land was sold to the Trust, Sentosa, a detached bedsitter which was approved in principle in November 1975.

An absorption trench was constructed in 1975 to contain surface run off from properties adjacent to Ahimsa as the Trust was afraid that excessive run off would encourage weed growth. One cave has been altered and an attractive two-metre high Hawkesbury Sandstone retaining wall was constructed many years ago near the path from the northern gate. Despite her wish that no plants foreign to it, even from other parts of Australia, should be planted several native plants not indigenous to Ahimsa have been planted.

The place has potential to yield information that will contribute to an understanding of the cultural or natural history of New South Wales. The property as the only example of a manifestation of the concern for environmental issues and sustainable development in Australia. Ahimsa is an important active part of the ecosystem of Lane Cove National Park due to the topography of the property. Ahimsa is important as a soft visual edge to Lane Cove National Park and as a part of its visual image.

This painting in a Jain temple features the religious teaching अहिंसा परमो धर्म "ahimsā paramo dharma", meaning non-injury is the highest virtue in religion. The respect for animal rights in Jainism, Hinduism, and Buddhism derives from the doctrine of ahimsa. In Hinduism, animals contain a soul just like humans; when sentient beings die, they can either be reincarnated as a human or as an animal. These beliefs have resulted in many Hindus practicing vegetarianism, while Jain doctrine mandates vegetarianism based on its strict interpretation of the doctrine of ahimsa.

Klaus Klostermair (2007), A Survey of Hinduism, 3rd Edition, State University of New York Press, , page 347 Gandhi held ahimsa as essential to the human right to life and liberty without fear, asteya as human right to property without fear.Nikam, N. A. (1954), Gandhi's Philosophy, The Review of Metaphysics, Vol. 7, No. 4, pages 668–678 Asteya follows from Ahimsa, in Gandhi's views, because stealing is a form of violence and injury to another person. Asteya is not merely "theft by action", but it includes "theft by intent" and "theft by manipulation".

Puruşārthasiddhyupāya deals extensively with the Jaina concept of ahimsa (non-injury) particularly in reference to its observance as a minor vow (anuvrata) by the Śrāvaka. In "Verse 43" deliberate himsa (injury) is defined as “acting under the influence of passions, an injury caused to physical or psychical vitalities” (verse 43). Acharya Amritchandra then elaborates on the observances that help the householder in abiding by his minor vow of ahimsa. Eleven verses (79-89), cautions the householder regarding certain misconstrued notions that people put forward to justify their acts of himsa.

Ahimsa, or non- violence, is the highest precept in Jainism. In their spiritual pursuits, Jain monks go to great lengths to practice Ahimsa; they neither start Agni nor extinguish Agni because doing so is considered violent to "fire beings" and an act that creates harmful Karma. Agni-kumara or "fire princes" are a part of Jain theory of rebirth and a class of reincarnated beings. Agni or Tejas are terms used to describe substances and concepts that create beings, and in which transmigrating soul gets bound according to Jainism theology.

This may happen when a violence which is carried out by someone is approved and instigated by someone else. often gives result of himsa to one and himsa may sometimes give result of ahimsa to another. For instance, one person saves another from oppression by use of violence and hence enjoys consequences of ahimsa although resorting to violence, while another does not act to save someone wishing that the other person is not saved and thus suffers the consequences of violence although he may have not actually done anything.

Contemporary Jaina faith is "inherently ecofriendly". In terms of the ecological crisis, Jains are “quite self-conscious of the ecological implications of their core teachings.” Jain teachings center on five vows that lead to reverse the flow of or release karma. One of these vows is ahimsa or non-violence. Ahimsa “is said to contain the key to advancement along the spiritual path (sreni). This requires abstaining from harm to any being that possesses more than one sense” The principles of the Jaina tradition are rooted in environmental practices.

Lacto-vegetarian diets are popular with certain followers of the Eastern religious traditions such as Jainism, Hinduism, Buddhism, and Sikhism. The core of their beliefs behind a lacto-vegetarian diet is the law of ahimsa, or non-violence.

Massignon's political action was guided by a belief in peaceful coexistence of different peoples and religions (which ultimately derived from his religious concept of sacred hospitality), and by the Gandhian principles of non-violent actions (satyagraha and ahimsa).

Acharya Sushil Kumar's had a vision of an earth united in the pursuit of ahimsa, peace and brotherhood. In 1957, he convened a World Religions Conference with more than 1200 representatives from 27 countries and 500,000 people in attendance.

"A history of Indian Buddhism". Kusumanjali Prakashan. pp. 83–85. The principle of Ahimsa in Jainism states that one should do no harm by word, thought or deed, nor ask others to, and nor condone that which is done.

In 1955, government of Bihar established at Vaishali, the Research Institute of Prakrit Jainology and Ahimsa with the aim to promote research work in Prakrit. The National Institute of Prakrit Study and Research is located in Shravanabelagola, Karnataka, India.

Kaneda gives examples of the word Ahimsa in these Upanishads.Kaneda, T. (2008). Shanti, peacefulness of mind. C. Eppert & H. Wang (Eds.), Cross cultural studies in curriculum: Eastern thought, educational insights, pages 171–192, , Taylor & Francis Other scholarsIzawa, A. (2008).

Walli pp. XXII-XLVII; Borman, William: Gandhi and Non-Violence, Albany 1986, p. 11–12. Gandhi believed Ahimsa to be a creative energy force, encompassing all interactions leading one's self to find satya, "Divine Truth".Jackson pp. 39–54.

The ancient Hindu texts discuss Ahimsa and non-animal life. They discourage wanton destruction of nature including of wild and cultivated plants. Hermits (sannyasins) were urged to live on a fruitarian diet so as to avoid the destruction of plants.

It is described as "facing death voluntarily through fasting". According to Jain texts, Sallekhana leads to Ahimsa (non-violence or non- injury), as a person observing Sallekhana subjugates the passions, which are the root cause of Himsa (injury or violence).

38 One must accept suffering as a just consequence and as an opportunity for spiritual progress. Thus the soul or true self, which is eternally free of any suffering, may come to manifest itself in the person, who then achieves liberation (moksha). Abstinence from causing pain or harm to other beings, called ahimsa, is a central tenet of Hinduism, and even more so of another Indian religion, Jainism (see ahimsa in Jainism). In Judaism, suffering is often seen as a punishment for sins and a test of a person's faith, like the Book of Job illustrates.

Gandhian economics has the following underlying principles: #Satya (truth) #Ahimsa (non-violence) #Aparigraha (non-possession) or the idea that no one possesses anything While satya and ahimsa, he said were 'as old as the hills', based on these two, he derived the principle of non-possession. Possession would lead to violence (to protect ones possessions and to acquire others possessions). Hence he was clear that each one would need to limit one's needs to the basic minimums. He himself was an embodiment of this idea, as his worldly possessions were just a pair of clothes, watch, stick and few utensils.

Mahatma Gandhi: Insight and Impact. Indira Gandhi Centre for Indian Culture & Mahatma Gandhi Institute. p. 48 A historical and philosophical study of Ahimsa was instrumental in the shaping of Albert Schweitzer's principle of "reverence for life". Schweitzer praised Indian philosophical and religious traditions for the ethics of Ahimsa: "the laying down of the commandment not to kill and not to damage is one of the greatest events in the spiritual history of humankind", but suggested that "not-killing and not-harming" is not always practically possible as in self- defence, nor ethical as in chronic starving during a famine case.

Sculpture depicting Ahinsa (non-injury) Ahinsa Sthal, Delhi Painting in a Jain temple with the statement "ahinsā paramo dharma" (non-injury is the highest virtue/religion) Ahinsā (', alternatively spelled 'ahinsa', Sanskrit: अहिंसा IAST: ', Pāli: ') in Jainism is a fundamental principle forming the cornerstone of its ethics and doctrine. The term ahinsa means nonviolence, non-injury and absence of desire to harm any life forms. Vegetarianism and other nonviolent practices and rituals of Jains flow from the principle of ahimsa. The Jain concept of ahimsa is very different from the concept of nonviolence found in other philosophies.

The concept of is more meaningful when understood in conjunction with the concept of karmas. As the doctrine of transmigration of souls includes rebirth in animal as well as human form, it creates a humanitarian sentiment of kinship amongst all life forms. The motto of Jainism – , translated as: all life is inter-related and it is the duty of souls to assist each other- also provides a rational approach of Jains towards Ahimsa. In conclusion, the insistence of ahimsa is not so much about non- injury to others as it is about non-injury and spiritual welfare of the self.

Therefore do not kill or cause to kill. Everyone fears punishment; everyone loves life, as you do. Therefore do not kill or cause to kill. This concept is meant to encourage compassion (karuna) and that everyone has the opportunity to reach enlightenment. Buddhism retains the idea that all life should be valued and valuing the life of someone who does not necessarily value the life of others shows great compassion and non-violence (ahimsa). The concept of ahimsa also includes Karma, which recognizes that killing is an example of bad karma and that killing for revenge is seen as counterproductive.

The earliest record of vegetarianism comes from the 7th century BCE, inculcating tolerance towards all living beings. Parshwanatha and Mahavira, the 23rd & 24th tirthankaras in Jainism respectively revived and advocated ahimsa and Jain vegetarianism in 8th to 6th century BC; the most comprehensive and strictest form of vegetarianism. In Indian culture, vegetarianism has been closely connected with the attitude of nonviolence towards animals (called ahimsa in India) for millennia and was promoted by religious groups and philosophers.Religious Vegetarianism From Hesiod to the Dalai Lama, ed. Kerry S. Walters and Lisa Portmess, Albany 2001, p. 13–46.

Though there is no strict rule on what to consume and what not to, paths of Hinduism hold vegetarianism as an ideal. Some reasons are: the principle of nonviolence (ahimsa) applied to animals;Tähtinen, Unto: Ahimsa. Non-Violence in Indian Tradition, London 1976, p. 107–109. the intention to offer only "pure" (vegetarian) food to a deity and then to receive it back as prasad; and the conviction that a sattvic diet is beneficial for a healthy body and mind and that non-vegetarian food is not recommended for a better mind and for spiritual development.

Ahimsa, non-violence, is considered the highest ethical value and virtue in Hinduism.Stephen H. Phillips & other authors (2008), in Encyclopedia of Violence, Peace, & Conflict (Second Edition), , Elsevier Science, Pages 1347–1356, 701-849, 1867 The virtue of Ahimsa follows from the Atman theories of Hindu traditions.NF Gier (1995), Ahimsa, the Self, and Postmodernism, International Philosophical Quarterly, Volume 35, Issue 1, pages 71-86, ; Jean Varenne (1977), Yoga and the Hindu Tradition, University of Chicago Press, , page 200-202 The Atman theory in Upanishads had a profound impact on ancient ethical theories and dharma traditions now known as Hinduism.Ludwig Alsdorf (2010), The History of Vegetarianism and Cow-Veneration in India, Routledge, , pages 111-114 The earliest Dharmasutras of Hindus recite Atman theory from the Vedic texts and Upanishads,These ancient texts of India refer to Upanishads and Vedic era texts some of which have been traced to preserved documents, but some are lost or yet to be found.

The Ahimsa doctrine is a late Vedic era development in Brahmanical culture.Henk M. Bodewitz in Jan E. M. Houben, K. R. van Kooij, ed., Violence denied: violence, non-violence and the rationalisation of violence in "South Asian" cultural history. BRILL, 1999 page 30.

132; Goyal p. 83–84, 103. In the times of Mahavira and in the following centuries, Jains were at odds with both Buddhists and followers of the Vedic religion or Hindus, whom they accused of negligence and inconsistency in the implementation of Ahimsa.

Indian leader Mohandas Karamchand Gandhi strongly believed in this principle,Gandhi's Philosophy of Ahimsa and Its Application to Current Conflicts. Newsblaze.com (2007-10-14). Retrieved on 2011-06-15. stating that "[t]o one who follows this doctrine there is no room for an enemy".

During the 20th century, in the two most populous countries of Asia, two dramatically different political philosophies took shape. Mahatma Gandhi gave a new meaning to Ahimsa, and redefined the concepts of nonviolence and nonresistance. During the same period, Mao Zedong's communist philosophy was crystallized.

For example, the Chandogya Upanishad includes one of the earliest known declarations of Ahimsa (non- violence) as an ethical precept.Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, , pages 114-115 with preface and footnotes; Robert Hume, Chandogya Upanishad 3.17, The Thirteen Principal Upanishads, Oxford University Press, pages 212-213Henk Bodewitz (1999), Hindu Ahimsa, in Violence Denied (Editors: Jan E. M. Houben, et al), Brill, , page 40 Discussion of other ethical premises such as Damah (temperance, self- restraint), Satya (truthfulness), Dāna (charity), Ārjava (non-hypocrisy), Daya (compassion) and others are found in the oldest Upanishads and many later Upanishads.PV Kane, Samanya Dharma, History of Dharmasastra, Vol.

Gandhian ahimsa is in fact "the essence of the entire Gita", according to Vajpeyi. The teachings of the Gita on ahimsa are ambiguous, states Arvind Sharma, and this is best exemplified by the fact that Nathuram Godse stated the Gita as his inspiration to do his dharma after he assassinated Mahatma Gandhi. Thomas Merton, the Trappist monk and author of books on Zen Buddhism, concurs with Gandhi and states that the Gita is not teaching violence nor propounding a "make war" ideology. Instead, it is teaching peace and discussing one's duty to examine what is right and then act with pure intentions, when one's faces difficult and repugnant choices.

For example, hymn 10.22.25 in the Rig Veda uses the words Satya (truthfulness) and Ahimsa in a prayer to deity Indra;Sanskrit: अस्मे ता त इन्द्र सन्तु सत्याहिंसन्तीरुपस्पृशः । विद्याम यासां भुजो धेनूनां न वज्रिवः ॥१३॥ Rigveda 10.22 Wikisource; English: Unto Tähtinen (1964), Non-violence as an Ethical Principle, Turun Yliopisto, Finland, PhD Thesis, pages 23–25; ; For other occurrence of Ahimsa in Rigveda, see Rigveda 5.64.3, Rigveda 1.141.5; later, the Yajur Veda dated to be between 1000 BC and 600 BC, states, "may all beings look at me with a friendly eye, may I do likewise, and may we look at each other with the eyes of a friend".

M.K Sridhar and Puruṣottama Bilimoria (2007), Indian Ethics: Classical traditions and contemporary challenges, Editors: Puruṣottama Bilimoria, Joseph Prabhu, Renuka M. Sharma, Ashgate Publishing, , page 315 Others scholar state that this relationship is speculative, and though Jainism is an ancient tradition the oldest traceable texts of Jainism tradition are from many centuries after the Vedic era ended. Chāndogya Upaniṣad also names Ahimsa, along with Satyavacanam (truthfulness), Arjavam (sincerity), Danam (charity), Tapo (penance/meditation), as one of five essential virtues (CU 3.17.4).Ravindra Kumar (2008), Non-violence and Its Philosophy, , see page 11–14 The Sandilya Upanishad lists ten forbearances: Ahimsa, Satya, Asteya, Brahmacharya, Daya, Arjava, Kshama, Dhriti, Mitahara and Saucha.Swami, P. (2000).

Ahimsa does not merely indicate absence of physical violence, but also indicates absence of desire to indulge in any sort of violence. Jains have strongly advocated vegetarianism and nonviolence throughout the ages. Ahimsa being central to the Jain philosophy, Jain Ācāryas have produced, through ages, quite elaborate and detailed doctrinal materials concerning its various aspects. Paul Dundas quotes Ācārya Jinabhadra (7th century), who shows that the omnipresence of life-forms in the universe need not totally inhibit normal behaviour of the ascetics: Thus pure intention along with carefulness was considered necessary to practice as Jains admitted that even if intention may be pure, careless activities often resulted in violence unknowingly.

In addition, she was an animal rights activist refusing to wear silk which required worms to be killed and instead popularized the wearing of Ahimsa silk, which does not require harming the cocoon. Her promotion of wearing saris created without harming the silkworms led to popularity of Ahimsa Silk (also called "mulberry silk") and inspired entrepreneurs to develop the technology further. In addition to obtaining a patent, the Andhra Pradesh State Handloom Weavers Co-operative Society began marketing its "vegan wild silk" products to high end fashion labels. When a documentary about her husband's life was made and Janaki was included in only one frame, she requested removal of the image.

In chapter 7, Umaswati presents the Jaina vows and explains their value in stopping karmic particle inflow to the soul. The vows, translates Nathmal Tatia, are ahimsa (abstinence from violence), anirta (abstinence from falsehood), asteya (abstinence from stealing), brahmacharya (abstinence from carnality), and aparigraha (abstinence from possessiveness).

Classical Hindu texts like the Mahabharata and Ramayana, as well as modern scholars,Struckmeyer, F. R. (1971). The" Just War" and the Right of Self- defense. Ethics, 82(1), 48–55. debate principles of Ahimsa when one is faced with war and situations requiring self-defence.

Ahimsa Times, Vol. No. 01, August 2000 Today, in thousands of Jain communities all over India, the shravakas once again possess symbols of the faith thanks to Jivaraja's audacity and vision. Since then, the Indian state of Rajasthan has been the major carving center for Jain idols.

Balasubramaniam studied medicine in Mysore Medical College (SYVM). He was involved in volunteer and rural healthcare work during his medical college days. He founded the Swami Vivekananda Youth Movement in 1984 while he was studying medicine. The organisation was based on the ideals of Ahimsa, Satya, Seva and Tyaga.

Tu created the New Visions Award in 2012 for "a debut novel by a new writer of color". Past winners include Ink and Ashes by Valynne Maetani (published 2015), Rebel Seoul by Axie Oh (published 2017, originally titled The Amaterasu Project), and Ahimsa by Supriya Kelkar (published 2017).

According to Kaneda, the term Ahimsa is an important spiritual doctrine shared by Hinduism, Buddhism and Jainism. It literally means 'non- injury' and 'non-killing'. It implies the total avoidance of harming of any kind of living creatures not only by deeds, but also by words and in thoughts.

In the Mahabharata both sides present various arguments to substantiate their viewpoints. Moreover, a hunter defends his profession in a long discourse.Mahabharata 3.199 (3.199 is 3.207 according to another count). The 5th-century CE Tamil scholar Valluvar, in his Tirukkural, taught ahimsa and moral vegetarianism as personal virtues.

Dalton, p. 107. For the march itself, Gandhi wanted the strictest discipline and adherence to satyagraha and ahimsa. For that reason, he recruited the marchers not from Congress Party members, but from the residents of his own ashram, who were trained in Gandhi's strict standards of discipline.Dalton, p. 104.

He was initiated in Vaishnavism by a Sadhu named Ramadasji. He continued to study other Indian religions and was attracted to Ahimsa (non-violence) doctrine of Jainism. Later he chose Jainism because he considered that it provides best path to salvation. But Vaishnavism left a lasting influence on him.

The meaning of the mantra at the bottom, Parasparopagraho Jivanam, is "All life is bound together by mutual support and interdependence." In short, the Jain emblem represents many important concepts to show the path to enlightenment by following the basic principles of ahimsa, the Ratnatraya and Parasparopagraho Jivanam.

Gabriel Cousens, Spiritual Nutrition: Six Foundations for Spiritual Life and the Awakening of Kundalini, North Athlantic Books, page 251 Although some suffering and pain is inevitably caused to other living beings to satisfy the human need for food, according to ahimsa, every effort should be made to minimize suffering. This is to avoid karmic consequences and show respect for living things, because all living beings are equally valued in these traditions, a vegetarian diet rooted in ahimsa is only one aspect of environmentally conscious living, relating to those beings affected by our need for food. However, this does not apply to all Hindus; some do consume meat, though usually not any form of beef.

Hinduism does not require a vegetarian diet,Madhulika Khandelwal (2002), Becoming American, Being Indian, Cornell University Press, , pages 38-39 but some Hindus avoid eating meat because it minimizes hurting other life forms.Steven Rosen, Essential Hinduism, Praeger, , page 187 Vegetarianism is considered satvic, that is purifying the body and mind lifestyle in some Hindu texts. Lacto- vegetarianism is favored by many Hindus, which includes milk-based foods and all other non-animal derived foods, but it excludes meat and eggs.Paul Insel (2013), Discovering Nutrition, Jones & Bartlett Publishers, , page 231 There are three main reasons for this: the principle of nonviolence (ahimsa) applied to animals,Tähtinen, Unto: Ahimsa. Non-Violence in Indian Tradition, London 1976, p. 107-109.

'Ahimsa', the house that Marie Byles built on the edge of Cheltenham, as it looked in 2015 By 1938 Marie left her family home in Beecroft and built her own house on bushland that she had bought in 1935 at the edge of nearby Cheltenham, adjacent to crown land. She named it 'Ahimsa' after the term used by Gandhi meaning "harmlessness". The four-room simple cottage is built of fibro and sandstone, and the large north-facing verandah is primarily where Marie slept and lived in preference to the interior rooms. In addition to the house, Marie wanted to have a place on her land for groups to meet for discussions and meditation.

Renunciates receive high respect in Hindu society because of their simple ahimsa-driven lifestyle and dedication to spiritual liberation (moksha) – believed to be the ultimate goal of life in Hinduism. Some monastics live in monasteries, while others wander from place to place, depending on donated food and charity for their needs.

Mangi Tungi Hill The Statue of Ahimsa is located at Mangi-Tungi, in Nashik, in the Indian state of Maharashtra. It is the tallest Jain statue in the world. The statue depicts the first Jain Tirthankara, Rishabhanatha. The statue is 108 feet (32.9 meters) tall – 121 feet (36.8 meters) including pedestal.

Spencer p. 33-68. In both instances, the diet was closely connected with the idea of nonviolence toward animals (called ahimsa in India), and was promoted by religious groups and philosophers.Religious Vegetarianism From Hesiod to the Dalai Lama, ed. Kerry S. Walters and Lisa Portmess, Albany 2001, p. 13-46.

When Mahavira revived and reorganised the Jain faith in the 6th or 5th century BCE,Dundas p. 24 suggests the 5th century; the traditional dating of Mahavira's death is 527 BCE. Ahimsa was already an established, strictly observed rule.Goyal, S.R.: A History of Indian Buddhism, Meerut 1987, p. 83–85.

30 suggests the 8th or 7th century; the traditional chronology places him in the late 9th or early 8th century. He founded the community to which Mahavira's parents belonged.Acaranga Sutra 2.15. Ahimsa was already part of the "Fourfold Restraint" (Caujjama), the vows taken by Parshva's followers.Sthananga Sutra 266; Tähtinen p.

The Jain scriptures discuss various misconceptions that are harboured in case of Ahimsa. They often oppose the Vedic beliefs in sacrifices and other practices that justified violence in various ways. Ācārya Amritacandra's Puruṣārthasiddhyupāya discuss these wrong beliefs at length to alert the Jain laity to them. These misconceptions are as follows.

At the mundane level, the resolve includes being harmless (ahimsa) and refraining from ill will (avyabadha) to any being, as this accrues karma and leads to rebirth. At the supramundane level, the factor includes a resolve to consider everything and everyone as impermanent, a source of suffering and without a Self.

Five Mahavratas of Jain ascetics As per the Jain vows, the monks and nuns renounce all relations and possessions. Jain ascetics practice complete non-violence. Ahimsa is the first and foremost vow of a Jain ascetic. They do not hurt any living being, be it an insect or a human.

The Tana Bhagats opposed the taxes imposed on them by the British and they staged a Satyagraha (civil disobedience movement) even before Gandhi's satyagraha movement. They opposed the zamindars, the banias (moneylenders), the missionaries, the Muslims and the British state. Tana Bhagats are followers of Mahatma Gandhi, and believe in Ahimsa (Non- violence).

12, by Glennys Howarth, Oliver Leaman In the 19th and 20th centuries, prominent figures of Indian spirituality such as Swami Vivekananda,Religious Vegetarianism, ed. Kerry S. Walters and Lisa Portmess, Albany 2001, pp. 50–52. Ramana Maharshi, Swami Sivananda, and A.C. Bhaktivedanta SwamiReligious Vegetarianism pp. 56–60. emphasised the importance of ahimsa.

Vegetarian meal at Buddhist temple. East Asian Buddhism tends to promote vegetarianism. Based on the Indian principle of ahimsa (non-harming), the Buddha's ethics strongly condemn the harming of all sentient beings, including all animals. He thus condemned the animal sacrifice of the brahmins as well hunting, and killing animals for food.

It bars violence against "all creatures" (sarvabhuta) and the practitioner of Ahimsa is said to escape from the cycle of rebirths (CU 8.15.1).Tähtinen pp. 2–5; English translation: Schmidt p. 631. Some scholars state that this 8th or 7th century BCE mention may have been an influence of Jainism on Vedic Hinduism.

In Jainism, both ascetics and householders (śrāvaka) have to follow five major vows (). Ascetics observe these fives vows more strictly and therefore observe complete abstinence. 1\. Ahimsa is formalised into Jain doctrine as the first and foremost vow. The votary must not to hurt any living being by actions, words or thoughts.

Jaina Komtis venerate her as Shanti Matha Vasavi who promoted Ahimsa for the benefit of all mankind and averted warfare and loss of life through peace and reason. Her actions brought a change of heart in the King who repented and became a Jain Monk handing over his kingdom to his son.

Gandhi's philosophy of non-violence appealed to him more. Prominent Indian personalities like Gandhi, Shivaji, Jyotiba Phule, Vivekananda and Tagore helped reinforce his belief in absolute natural truth and nonviolence (Satya & Ahimsa). From 1972-1985, while farming with Green Revolution chemical inputs, his agricultural production increased. But after this date, yields started declining.

Though the term was coined by Swami Vivekananda, it was popularized by Mahatma Gandhi, Throughout his political career Gandhi worked for the betterment of poor and distressed people. He mainly preached about Satyagraha and Ahimsa but also pleaded for these poor people, the Daridra Naraynas. He learned about this term from Chittaranjan Das.

Jainism had a major influence in developing a system of philosophy and ethics that had a major impact on Mohandas Karamchand Gandhi. The scholarly research and evidences have shown that philosophical concepts that are typically Indian – Karma, Ahimsa, Moksa, reincarnation and like – either have their origins in the shramana traditions or were propagated and developed by Jain teachers. The sramanic ideal of mendicancy and renunciation, that the worldly life was full of suffering and that emancipation required giving up of desires and withdrawal into a lonely and contemplative life, was in stark contrast with the brahmanical ideal of an active and ritually punctuated life based on sacrifices, household duties and chants to deities. Sramanas developed and laid emphasis on Ahimsa, Karma, moksa and renunciation.

In the Gita, Krishna persuades Arjuna to wage war where the enemy includes some of his own relatives and friends. In light of the Ahimsa (non-violence) teachings in Hindu scriptures, the Gita has been criticized as violating the Ahimsa value, or alternatively, as supporting political violence. The justification of political violence when peaceful protests and all else fails, states Varma, has been a "fairly common feature of modern Indian political thought" along with the "mighty antithesis of Gandhian thought on non-violence". During the freedom movement in India, Hindus considered active "burning and drowning of British goods" which technically illegal under the colonial laws, were viewed as a moral and just war for the sake of liberty and righteous values of the type Gita discusses.

The classical texts of Hinduism devote numerous chapters discussing what people who practice the virtue of Ahimsa, can and must do when they are faced with war, violent threat or need to sentence someone convicted of a crime. These discussions have led to theories of just war, theories of reasonable self- defence and theories of proportionate punishment.Klaus K. Klostermaier (1996), in Harvey Leonard Dyck and Peter Brock (Ed), The Pacifist Impulse in Historical Perspective, see Chapter on Himsa and Ahimsa Traditions in Hinduism, , University of Toronto Press, pages 230–234 Arthashastra discusses, among other things, why and what constitutes proportionate response and punishment.Paul F. Robinson (2003), Just War in Comparative Perspective, , Ashgate Publishing, see pages 114–125Coates, B. E. (2008).

Eri silk is also known as endi or errandi in India. The woolly white silk is often referred to as the fabric of peace when it is processed without killing the silkworm. This process results in a silk called Ahimsa silk. Moths leave the cocoon and then the cocoons are harvested to be spun.

BHAGAVAD GĪTĀ AS DUTY AND VIRTUE ETHICS. Journal of Religious Ethics, 34(3), 373–395.Mohapatra & Mohapatra, Hinduism: Analytical Study, ; see pp. 37–40 This trend of evolving concepts continue in classical Sanskrit literature, Dama with Ahimsa and few other virtues present in the evolving list of virtues necessary for a moral life (dharma).

While ahimsa remains the fundamental virtue of the Valluvarean tradition, Zen remains the central theme in Confucian tradition. Incidentally, Valluvar differed from Confucius in two respects. Firstly, unlike Confucius, Valluvar was also a poet. Secondly, Confucius did not deal with the subject of conjugal love, for which Valluvar devoted an entire division in his work.

With his guidance, a federation of all Jain associations termed JAINA (Federation of Jain Associations in North America), was founded which became the umbrella organization with more than 100,000 members. For his unprecedented journey to bring the Jain tradition of ahimsa to the Western Hemisphere, Chitrabhanu received the Peace Abbey Courage of Conscience Award.

Hancock, Ian F.; Dowd, Siobhan; Đurić, Rajko (7 April 1998). "The Roads of the Roma: A PEN Anthology of Gypsy Writers". Univ of Hertfordshire Press - via Google Books. A polyglot who has lectured throughout Europe and the US, he serves as the editor of the magazine Ahimsa ("Nonviolence"), devoted to Romani and Serbian issues.

Then comes the meat course. The divide among the Bengalis of Bangladesh and West Bengal is most evident when it comes to the meat course due to the Hindu principle of ahimsa which prohibits meat consumption. However, Bengali Hindus adore eating meat of goat, chicken, duck and lamb. Most of the hindus refrain from eating beef.

Bal Gangadhar Tilak has described Jainism as the originator of ahimsa. He wrote in a letter: > In ancient times, innumerable animals were butchered in sacrifices. Evidence > in support of this is found in various poetic compositions such as the > Meghaduta. But the credit for the disappearance of this terrible massacre > from the Brahminical religion goes to Jainism.

The decision caused some controversy in the Jain community. He has traveled and taught extensively , spreading the message of non-violence and self-awareness. He has founded many ashrams and centres in the East and West. During his travels, Kumar helped found many organizations and communities across the globe that engage in promoting ahimsa and anekantavad.

Aditya's competitors, some of whom were earlier his associates, suffer from heavy losses due to the widespread adoption of Ahimsa Silk. After finding out that Dev was responsible for this entire series of events, they murder the innocent child. Aditya is devastated with the loss of his son, and vows to find his son's murderer and avenge him.

It is tied to the karma doctrine. Prāyaścittas, that is penance to self correct, are considered part of dharma. The Mahabharata for example, states Alf Hiltebeitel, asserts that one is not touched by adharma if one inhabits the space "where the Vedas, sacrifices (yajna), penance (prāyaścittas), truth (satya), restraint (damah), ahimsa and dharma are joined together".

Swamikal also worked for the emancipation of women and encouraged them to come to the forefront of society. Swamikal promoted vegetarianism and professed non-violence (Ahimsa). Swamikal believed that the different religions are different paths leading to the same place. Chattampi Swamikal throughout his intellectually and spiritually enriched life maintained many friends from different regions of Kerala.

Story of the Sarpa Satra including Janamejaya's vow to kill all snakes, step to annihilate them with a sacrificial fire, decision to apply Ahimsa (non- violence) to snakes and all life forms. Story of birth of Astika. Story of how Vaishampayana came to narrate the Mahabharata to Janamejaya. :6. Adivansavatarana Parva :: History of Pandava and Kuru princes.

He attained Moksha on Mount Asthapada (Kailash). The text Adi Purana by Jinasena is an account of the events of his life. His iconography includes colossal statues such as Statue of Ahimsa, Bawangaja and those erected in Gopachal hill. His icons include the eponymous bull as his emblem, the Nyagrodha tree, Gomukha (bull-faced) Yaksha, and Chakreshvari Yakshi.

This particular image might suggest that all the animals depicted are sacred to this particular practitioner. Consequently, these animals would be protected from harm. Prime Minister of India Narendra Modi wrote the Jain slogan, Ahimsa parmo dharma, on Facebook's Real Wall at its headquarters, when he visited for a town hall question-and-answer session in September 2015.

By this time she had adopted the most ascetic form of South East Asian Buddhism. The name Ahimsa is derived from Gandhi's teachings and means peace or non-violence. One night in 1966, while sleeping on her open verandah Byles was physically assaulted and sustained serious injuries including a fractured skull. She declined to charge her assailant.

Plaque displaying one of Gandhi's quotes on rumour Gandhi dedicated his life to discovering and pursuing truth, or Satya, and called his movement satyagraha, which means "appeal to, insistence on, or reliance on the Truth". The first formulation of the satyagraha as a political movement and principle occurred in 1920, which he tabled as "Resolution on Non-cooperation" in September that year before a session of the Indian Congress. It was the satyagraha formulation and step, states Dennis Dalton, that deeply resonated with beliefs and culture of his people, embedded him into the popular consciousness, transforming him quickly into Mahatma. "God is truth. The way to truth lies through ahimsa (nonviolence)" – Sabarmati, 13 March 1927 Gandhi based Satyagraha on the Vedantic ideal of self-realization, ahimsa (nonviolence), vegetarianism, and universal love.

3 for example, states that three characteristics of a good, developed person are self-restraint (damah), compassion or love for all sentient life (daya), and charity (dāna).PV Kane, Samanya Dharma, History of Dharmasastra, Vol. 2, Part 1, page 5Brihadaranyaka Upanishad, Translator: S Madhavananda, page 816, For discussion: pages 814-821 Chandogya Upanishad, Book III, similarly, states that a virtuous life requires: tapas (meditation, asceticism), dāna (charity), arjava (straightforwardness, non-hypocrisy), ahimsa (non-violence, non-injury to all sentient beings) and satyavacana (truthfulness).अथ यत्तपो दानमार्जवमहिँसा सत्यवचनमिति ता अस्य दक्षिणाः Source: Chandogya Upanishad (Sanskrit) Verse 3.17.4, Wikisource Translation: Now Tapas (austerity, meditation), Dāna (charity, alms-giving), Arjava (sincerity, uprightness and non-hypocrisy), Ahimsa (non-violence, don't harm others) and Satya-vacanam (truthfulness), these are the Dakshina (gifts, payment to others) he gives [in life].

Early colonial era observers and some early 20th-century Jain writers such as Malvaniya hypothesized that this movement against idol worship may be the impact of Islam on Jainism, but later scholarship states that the subtraditions arose from an internal dispute and debate on the principle Ahimsa (non-violence). The new movements argued that the construction of temples or buildings of any kind, idols and images, as well as the puja rituals hurt and kill small creatures and microscopic life forms in soil, wood and other materials involved, and is thus against their core principle of non-violence. The newer Śvētāmbara subtraditions cover their mouth with a white cloth or muhapatti to practise ahimsa even when they talk. By doing so they minimize the possibility of inhaling small organisms.

86–90 Concepts, such as karma and reincarnation may have originated in the śramaṇa or the renunciant traditions, and then become mainstream.Gavin D. Flood (1996), An Introduction to Hinduism, Cambridge University Press : UK p. 86 There are multiple theories of possible origins of concepts such as Ahimsa, or non-violence. The Chāndogya Upaniṣad, dated to about the 7th century BCE, in verse 8.15.

Hinduism and Buddhism both suggest ten freedoms needed for good life. These are – Ahimsa ('freedom from violence'), Asteya ('freedom from want, stealing'), Aparigraha ('freedom from exploitation'), Amritava ('freedom from early death') and Arogya ('freedom from disease'), Akrodha ('freedom of anger'), Jnana or Vidya ("freedom from ignorance"), Pravrtti ("freedom of conscience"), Abhaya ('freedom from fear') and Dhrti ('freedom from frustration and despair').

In Jainism: The Jaina tradition exists in tandem with Hinduism and shares many of its biocentric elements. Ahimsa (non-violence), the central teaching of Jainism, means more than not hurting other humans. It means intending not to cause physical, mental or spiritual harm to any part of nature. In the words of Mahavira: 'You are that which you wish to harm.

Springer New YorkVan Horn, G. (2006). Hindu Traditions and Nature: Survey Article. Worldviews: Global Religions, Culture, and Ecology, 10(1), 5–39 claim the principles of ecological non-violence is innate in the Hindu tradition, and its conceptual fountain has been Ahimsa as their cardinal virtue. The classical literature of the Indian religions, such as Hinduism and Jainism, exists in many Indian languages.

The vow of ahimsā is considered the foremost among the 'five vows of Jainism'. Other vows like truth (satya) are meant for safeguarding the vow of ahimsā. In the practice of Ahimsa, the requirements are less strict for the lay persons (sravakas) who have undertaken anuvrata (Smaller Vows) than for the Jain monastics who are bound by the Mahavrata "Great Vows".Dundas pp.

In these latter cases the faiths do not promote deference, as happens in monotheisms; rather each suggests a path of action that will bring the practitioner into conformance with the divine law: ahimsa — 'no harm' — for Buddhist and Hindu faiths; de or te — 'virtuous action' — in Taoism; and any of numerous practices of peace and love in new age thinking.

She also was able to prove Non Violence isn't just physical but should also not wish for violence in the mind and blessed the Jaina Komatis to prosper in business. Most Komatis still adhere to this principle and follow the practice of Ahimsa and Vegetarianism abstaining from Meat and meat products. They also do not take up profession which requires slaughter of animals.

Ahimsa - non-violence in action, words and thoughts - is considered the highest ethical value and virtue in Hinduism.Stephen H. Phillips et al. (2008), in Encyclopedia of Violence, Peace, & Conflict (Second Edition), , Elsevier Science, Pages 1347–1356, 701-849, 1867 The Chandogya Upanishad makes one of the earliest mentions of this ethical code in section 3.17. Above: non-violence sculpture by Carl Fredrik Reutersward.

Gandhi with textile workers at Darwen, Lancashire, 26 September 1931 Although Gandhi was not the originator of the principle of nonviolence, he was the first to apply it in the political field on a large scale. The concept of nonviolence (ahimsa) has a long history in Indian religious thought, with it being considered the highest dharma (ethical value virtue), a precept to be observed towards all living beings (sarvbhuta), at all times (sarvada), in all respects (sarvatha), in action, words and thought. Gandhi explains his philosophy and ideas about ahimsa as a political means in his autobiography The Story of My Experiments with Truth. Cited from Faisal Devji, The Impossible Indian: Gandhi and the Temptation of Violence (Harvard University Press; 2012) Gandhi was criticised for refusing to protest the hanging of Bhagat Singh, Sukhdev, Udham Singh and Rajguru.

Asian International School (Indonesia), founded by the Ahimsa International, is an international school in Bali, Indonesia. Located on the Jimbaran hillside, the purpose-built campus has an area of over 22,000 m2. The school offers Cambridge International primary and secondary programmes (CIPP, IGCSE and A level). The subjects offered are English (First/Second Language), Mathematics, Business Studies, Geography, Accounting, Information Technology, Physics, Chemistry and Biology.

Birth of Swaminarayan: Swaminarayan and his mother Bhaktimata. Swaminarayan (IAST: ', 3 April 1781 – 1 June 1830), also known as Sahajanand Swami, was a yogi and ascetic whose life and teachings brought a revival of central Hindu practices of dharma, ahimsa and brahmacarya. He is believed by followers to be a manifestation of God. Swaminarayan was born Ghanshyam Pande in Chhapaiya, Uttar Pradesh, India in 1781.

Some Jains believe the destruction of even these tiny life forms is a violation of ahimsa, the principle of non-violence. Whilst this may be one benefit of the use of muhapatti, it is not the initial reason for use. It is one of the accessories of sadhu in the practise of Dharma. It is one of many "health-giving concepts" woven into the Jain belief system.

Five Mahavratas of Jain ascetics In Jain monastic practice, the monks and nuns take ascetic vows, after renouncing all relations and possessions. The vows include a complete commitment to nonviolence (Ahimsa). They travel from city to city, often crossing forests and deserts, and always barefoot. Jain ascetics do not stay in a single place for more than two months to prevent attachment to any place.

In Hinduism, suicide is spiritually unacceptable. Generally, taking your own life is considered a violation of the code of ahimsa (non- violence) and therefore equally sinful as murdering another. Some scriptures state that to die by suicide (and any type of violent death) results in becoming a ghost, wandering earth until the time one would have otherwise died, had one not died by suicide.Hindu Website.

This brings the ire of the family down upon Dev, as they were all dependent on Aditya. The Balrajs nearly go bankrupt and are forced to move into a chawl. Meanwhile, Aditya continues to research and his team stumbles upon a new process of manufacturing silk, that does not involve the killing of silkworms. Branding it as Ahimsa Silk (English: 'non-violent), Aditya relaunches his business.

He started his career in the movie Ee Gaanam Marakkumo in 1978. He was able to work in I. V. Sasi's significant films such as Thrishna, Thusharam, and Ahimsa. His appeared in I.V.Sasi's Ee Nadu, playing the role of SP Alexander. After that he acted in villainous character roles in films like I.V.Sasi's Kanamarayath, Alkootathil Thaniye, John Jaffer Janardhanan, Mrugaya, Balachandra Menon's Karyam Nissaram, and Prasnam Gurutharam.

It is the attribute by which a person willingly bears negative cognitive inputs in order to "win over" the opponent or whatever is offensive, in the pursuit of holding on to Truth, in order to achieve oneness with Brahman, the ultimate Truth. This endurance, this strive to overcome the adversaries, through akrodha and ahimsa, is recommended as the constructive way in one's pursuit of "Truth".

Chapple advises the International Summer School of Jain Studies, the Forum on Religion and Ecology (Yale), the Ahimsa Center (Pomona), the Dharma Academy of North America (Berkeley), the Jain Studies Centre (SOAS), the South Asian Studies Association, and International School for Jain Studies (New Delhi). He founded the Masters Program in Yoga at Loyola Marymount University, where he is Doshi Professor of Indic and Comparative Theology.

Hinduism allows for multiple interpretations on the concept of euthanasia. The majority of Hindus believe doctors should not fulfill requests for euthanasia, as it will damage the karma of both parties. Others say that performing euthanasia procedures goes against the teaching of ahimsa – to do no harm. Yet, some Hindus believe that the act of ending a painful life is rather a good deed.

Brihadaranyaka Upanishad, in verse 5.2.3, states that three characteristics of a good, developed person are self-restraint (damah), compassion or love for all sentient life (daya), and charity (dāna). Chandogya Upanishad, Book III, similarly, states that a virtuous life requires: tapas (asceticism), dāna (charity), arjava (straightforwardness), ahimsa (non-injury to all sentinent beings) and satyavacana (truthfulness).PV Kane, Samanya Dharma, History of Dharmasastra, Vol.

Emperor Tenmu began bans on killing and eating meat in 675 in Japan. The temple town of Palitana, India is the world's first vegetarian-only city. The belief in and promotion of animal rights has had a long history in East and South Asia. It has its roots in traditional Eastern religious and philosophical beliefs and concepts such as ahimsa, the doctrine of non- violence.

N. Wilson, Tolstoy (1988), p. 146 Tolstoy's concept of non-violence or ahimsa was bolstered when he read a German version of the Tirukkural. He later instilled the concept in Mahatma Gandhi through his A Letter to a Hindu when young Gandhi corresponded with him seeking his advice. His European trip in 1860–61 shaped both his political and literary development when he met Victor Hugo.

It was learnt in a letter to IGP Jayasundara, written by CID Director Senior DIG Ravi Seneviratne that it was Admiral Wijegunaratne who had orchestrated the transferral by framing allegations against Silva of maintaining connections with the LTTE, during the last security council meeting chaired by President Sirisena. The daughter of Lasantha Wickrematunge, Ahimsa Wickrematunge wrote to the President against the obstruction of justice.

The Government of India awarded him the civilian honour of Padma Shri. in 1982. This was followed by the Delhi State Award The All India Fine Arts and Crafts Society awarded him the Millennium 2000 Kala Vibhushan Award in 2000, the same year as he received the Man of the Year award from Rotary International. In 2006, he received the Acharya Mahapragya Ahimsa Prakshikshan Samman in 2006.

Children, women and civilians must not be injured. While the war is in progress, sincere dialogue for peace must continue. ;Self- defence In matters of self-defence, different interpretations of ancient Hindu texts have been offered. For example, Tähtinen suggests self-defence is appropriate, criminals are not protected by the rule of Ahimsa, and Hindu scriptures support the use of violence against an armed attacker.

For example, the Tirukkural, written in three volumes, likely between 450 and 500 CE, dedicates verses 251–260 and 321–333 of its first volume to the virtue of Ahimsa, emphasizing on moral vegetarianism and non-killing (kollamai). However, the Tirukkural also glorifies soldiers and their valour during war, and states that it is king's duty to punish criminals and implement "death sentence for the wicked".

The statement ' (or, "Non-injury/nonviolence/harmlessness is the supreme/ultimate/paramount/highest/absolute duty/virtue/attribute/religion" — slashes are used here to present alternative denotations) is often found inscribed on the walls of the Jain temples.Dundas, Paul: The Jains, second edition, London 2002, p. 160; Wiley, Kristi L.: Ahimsa and Compassion in Jainism, in: Studies in Jaina History and Culture, ed. Peter Flügel, London 2006, p.

Kapila (James Robert Ballantyne, Translator, 1865), , pages 156–157Max Muller et al. (1999 Reprint), Studies in Buddhism, Asian Educational Services, , page 10 with footnote These sutras were explained in another well studied text of Hinduism called the Samkhyakarika. Beyond the Samkhya theories, he appears in many dialogues of Hindu texts, such as in explaining and defending the principle of Ahimsa (non-violence) in the Mahabharata.

In 1980, Muni Sushil Kumar, a well-known Jain monk encouraged his disciples to acquire a long-abandoned children summer camp and founded an ashram there to teach ahimsa. A self-taught yogi, Muni Sushil Kumar reportedly engaged there in extended samadhi meditation. Twelve years later, he encouraged the community to establish temples in homage to Jinas. The ashram maintains the only Jain monastery outside India.

Ahimsa (an Indian word meaning non-violence) is the name of a bush retreat located in Cobran Road. It was originally the home of the environmentalist Marie Byles, who died in the house in 1979. It can be accessed at the rear of Day Road and Cobran Road (both roads are cul-de-sacs). The site is administered by the National Trust of Australia.

It may refer to a lost Upanishad, or Schrader suggests that the chaotic movements of a crab that is difficult to follow, might be implied in the crab simile here. The Atman is the higher and lower brahman, the one inspiring the principle of non-harm (Ahimsa), imbuing consciousness into the gods that are sensory organs, he is the swan, he is the self.

At another place, he classifies dhyana into prasasta (the psychical or psychological view) and aprasasta (practical or ethical view). In addition to this, he also elaborately expounds the process of dhyana by classifying meditation into pindastha (five forms of contemplation or dharmas), padastha (contemplation by means of certain Mantric syllables), rupastha (meditating on the divine qualities and the extraordinary powers of the Arihants) and rupatita (meditation on the attributes of Siddhatman). Besides meditation, this books deals extensively on Jain ethics like Ahimsa, Satya etc. One of the most forceful statement on Ahimsa is found in the Jnanarnava: "Violence alone is the gateway to the miserable state, it is also the ocean of sin; it is itself a terrible hell and is surely the densest darkness"; and "If a person is accustomed to committing injury, then all his virtues like selflessness, greatness, desirelessness, penance, liberality, or munificence are worthless" (8.19-20).

The discussions about substituting animal sacrifice with vegetarian offering, states Usha Grover, appear in section 1.2.3 of the Shatapatha Brahmana of the Yajurveda. This section, states Grover, presents the progressive change in the material offered to gods during a Śrauta ritual. The change, adds Grover, may be related to Ahimsa (non- violence principle), or merely a means to preserve the number of cattle, or lack of availability of sacrificial animals.

Marble work at the Jain temples On the crown of the Lord Shantinath, an inscription clearly indicates that the temple is built on Aashaadha Sukla 8, Glory of Ahimsa Samvat 1136. This shows that the temple is more than 1000 years old. In the second vedica chamber, there is an idol of the second Tirthankara, Ajitnath. This idol is 74×60 cm in dimension and made of marble.

Some Hindus (Shaktism) practice animal sacrifice and eat meat including beef at certain festivals. According to Christopher Fuller, animal sacrifices have been rare among the Hindus outside a few eastern states and Himalayan regions of the Indian subcontinent. To the majority of modern Indians, states Alsdorf, respect for cattle and disrespect for slaughter is a part of their ethos and there is "no ahimsa without renunciation of meat consumption".

Once a guy entered his Sadhana Kutir (meditation place) & tried to shoot at him from point blank range but failed. Once he was attacked by a mob of 8-10 people with swords but they failed. Odhavram was a believer of "Ahimsa Paramo Dharma" (Non violence the highest religion). In his entire life span he never ever touched a weapon & still succeeded in his mission on faith & dedication.

Lord Rishabhanatha is believed to be the first Tirthankara in Jainism. In February 2016, one world's tallest Jain statue with height 108 feet(113 feet including pedestal) was inaugurated. The consecration was attended by Chief Minister Devendra Fadnavis and many visionaries of Indian Government. Named as The Statue of Ahimsa, the idol is an exceptional piece of architecture and has become a pilgrim for Jains all across the world.

The Upanishad elaborates on eight-fold or Ashtanga Yoga, without citing Patanjali. The Upanishad defines each Yamas and each Niyamas. For example, Ahimsa (virtue of non-violence) states the text is the Yamas of "not causing pain to any living being at any time either mentally, vocally, or physically". Section 1.3 of the text describes eight Asanas, which includes Svastikasana, Gomukhasana, Padmasana, Virasana, Simhasana, Bhadrasana, Muktasana and Mayurasana.

Jainism and Buddhism are continuation of the Sramana school of thought. The Sramanas cultivated a pessimistic worldview of the samsara as full of suffering and advocated renunciation and austerities. They laid stress on philosophical concepts like Ahimsa, Karma, Jnana, Samsara and Moksa. Cārvāka (Sanskrit: चार्वाक) (atheist) philosophy, also known as Lokāyata, it is a system of Hindu philosophy that assumes various forms of philosophical skepticism and religious indifference.

They are: # Non-violence (Ahimsa); # Truthfulness (Satya); # Non-stealing (Asteya); # Celibacy (Brahmacharya); # Non-possession or non-materialism (Aparigraha); The "great vows" (Mahavrata) are prescribed for monks and "limited vows" (Anuvrata) are prescribed for householders. The house-holders are encouraged to practice the above-mentioned five vows. The monks have to observe them very strictly. With consistent practice, it will be possible to overcome the limitations gradually, accelerating the spiritual progress.

Side by side volunteers spread out in different directions in order to establish personal contact with families afflicted by drug addictions, unemployment, and stress. These volunteers were then to stay behind in order to help solve the afflicted's problems. Verily the villages and towns trekked by the Acharya become centres of training in ahimsa. The Yatra concluded 4 January 2009 at Sujangarh, the same place where it had been begun.

The school has an auditorium hall for indoor events and activities, an assembly hall for functions, cricket nets, table tennis hall and badminton, basketball, volleyball and tennis courts. The school provides coaches for aerobics and yoga (compulsory for 8th and below standards). The students are divided into four houses: Samta (Strength), Ekta (Unity), Nistha (Dedication), and Ahimsa (Non-violence). A four-story building is the home of the house system.

The earliest reference to the idea of non-violence to animals (pashu- Ahimsa), apparently in a moral sense, is in the Kapisthala Katha Samhita of the Yajurveda (KapS 31.11), which may have been written in about the 8th century BCE.Tähtinen pp. 2–3. Bowker states the word appears but is uncommon in the principal Upanishads.John Bowker, Problems of suffering in religions of the world. Cambridge University Press, 1975, page 233.

143; Tähtinen p. 37.Lamotte, pp. 54–55. The Ahimsa precept is not a commandment and transgressions did not invite religious sanctions for laypersons, but their power has been in the Buddhist belief in karmic consequences and their impact in afterlife during rebirth. Killing, in Buddhist belief, could lead to rebirth in the hellish realm, and for a longer time in more severe conditions if the murder victim was a monk.

According to the Śvētāmbaras, Mahavira expanded Parshvanatha's first four restraints with his ideas on ahimsa (non-violence) and added the fifth monastic vow (celibacy). Parshvanatha did not require celibacy, and allowed monks to wear simple outer garments. Śvētāmbara texts, such as section 2.15 of the Acharanga Sutra, say that Mahavira's parents were followers of Parshvanatha (linking Mahavira to a preexisting theology as a reformer of Jain mendicant tradition).

Despite the rift between TLA and SEWA, there are clear influences of the Mahatma in SEWA's principles of truth, non-violence, and integration of all people that shape the organization to be so successful. Driving SEWA's every decision are satya (truth), ahimsa (non-violence), sarvadharma (integrating all faiths, all people) and khadi (propagation of local employment and self reliance) which all helped Gandhi organize poor people in the Indian independence movement.

"The Plantmilk Society", The Vegan, X(3), Winter 1956, 14–16. The first vegan society in the United States was founded in 1948 by Catherine Nimmo and Rubin Abramowitz in California, who distributed Watson's newsletter.Stepaniak 2000, 6–7; Linda Austin and Norm Hammond, Oceano, Arcadia Publishing, 2010, 39. In 1960, H. Jay Dinshah founded the American Vegan Society (AVS), linking veganism to the concept of ahimsa, "non-harming" in Sanskrit.

In religion and ethics, the inviolability of life, or sanctity of life, is a principle of implied protection regarding aspects of sentient life that are said to be holy, sacred, or otherwise of such value that they are not to be violated. This can be applied to both animals and humans or micro-organisms; for instance, in religions that practice Ahimsa, both are seen as holy and worthy of life.

Abhinandan said the Pakistani authorities did not physically torture him but subjected him to considerable "mental harassment". Pakistan said he was treated in accordance with the Geneva Conventions. Akhil Bharatiya Digambar Jain Mahasamiti chairperson Manidra Jain announced Varthaman would be awarded the Bhagwan Mahavir Ahimsa Puraskar on 17 April 2019, the date of Mahavir Jayanti. In August that same year, he was presented with the Vir Chakra gallantry award.

Ascetics of the Śvētāmbara tradition wear a small mask to avoid taking in tiny insects. The observation of three or the controls of mind, speech and body and five samiti are designed to help the monks in observing the vow of Ahimsa faultlessly. A monk is required to cultivate the habit of carefulness (samti), in respect of the following five particulars:- #walking, so as not to injure any living being; #speech, so as not to cause pain to any one by offensive, disagreeable language, or by a careless use of words having a tendency to incite others to violent deeds; #eating, so as not to cause injury to any living being; #handling things — the water gourd, books and the feather whisk, with which there is a great danger of injury to small insects; and #evacuation and disposal of faeces, urine, and the like. The entire day of a Jain monk is spent in ensuring that he observes his vow of ahimsa through mind, body and speech faultlessly.

William Borman states that the key to his satyagraha is rooted in the Hindu Upanishadic texts. According to Indira Carr, Gandhi's ideas on ahimsa and satyagraha were founded on the philosophical foundations of Advaita Vedanta. I. Bruce Watson states that some of these ideas are found not only in traditions within Hinduism, but also in Jainism or Buddhism, particularly those about non-violence, vegetarianism and universal love, but Gandhi's synthesis was to politicise these ideas.

As per the legends, Kalinga armies caused twice the amount of destruction they suffered. Thousands of men and women were deported from Kalinga and forced to work on clearing wastelands for future settlement. Ashoka's response to the Kalinga War is recorded in the Edicts of Ashoka. The Kalinga War prompted Ashoka, already a non-engaged Buddhist, to devote the rest of his life to ahimsa (non-violence) and to dharma-vijaya (victory through dharma).

He received Anuvrat Ahimsa (non-violence) International Peace Award from ANUVRAT Global Organization, India in 2012. He is currently assigned as a professor at Swarnim Startup & Innovation University (SSIU), India, and visiting scholar at International Research Institute of Aichi University, Japan, Sakarya University, Turkey, Tribhuvan University, Nepal and Malir University of Science & Technology, Pakistan. He is the founder of UBrainTV Co., Ltd., an Internet television company founded in 2013 in Nagoya, Japan.

It was widely speculated and even claimed by several politicians that Gotabhaya Rajapaksa would be contesting the 2020 elections. However, this was denied by Rajapaksa but claimed that he will accept if he was offered the candidacy. ;United States Lawsuits In April 2019, Ahimsa Wickrematunge, the daughter of Lasantha Wickrematunge, filed a lawsuit against Rajapaksa in the state of California. Rajapaksa, while on vacation in the United States, was served notice of two civil lawsuits.

Karma as action and reaction: if we sow goodness, we will reap goodness. Jain orthopraxy is based on two factors: Jain siddhanta (teachings of the Tirthankara) and kriya (practices prevalent at the time of the Tirthankaras). According to Jains, the Tirthankaras based their teachings and philosophy after knowing the realities on this universe (like dravya and tattva). Based on these realities, they propounded true and eternal principles like ahimsa, truth, karma etc.

By 1949, the 'Hut of Happy Omen' was complete, designed as an open sleepout with bunks and a large sandstone fireplace. She had another small house built next to 'Ahimsa' in 1975, called 'Sentosa' (a Malay language word meaning peace and tranquility). In 1970 Marie bequeathed her property to The National Trust of Australia (NSW), which she had helped in 1946 when she was the consulting solicitor who drafted the organisation's constitution.

Marie died at 'Ahimsa' in 1979. In 1985 a dramatised documentary, A Singular Woman, was made by Gillian Coote using text from an unpublished autobiography written by Byles, along with reenactments and commentary by friends. Her papers (1923-1982) are held in the State Library of New South Wales. Byles Place, in the Canberra suburb of Chisholm, is named in her honour, as is the Marie Byles Lookout in Killcare Heights, N.S.W.

For example, in the five Niyamas listed by Markandeya Purana in verse 36.17, Matanga Parameshvaram in verse 17.31 and Pashupata Sutra in verse 1.9, each suggest Akrodha (non- anger) as a Niyama.S. Dasgupta (2012), A History of Indian Philosophy, Volume 5, Motilal Banarsidas, , pages 134-136 Many of the texts match Patanjali's five Niyamas. Ahimsa is the most widely discussed ethical theory, and highlighted as the highest virtue by majority of these texts.

There is evidence of meat consumption during Vedic period of Hinduism, but this practice was not fully accepted as there were signs of unease and tension owing to the cruelty of injuring animals dating back to the early Vedas. The concept of ahimsa (non-injury to living beings) is first observed as an ethical concept in the Vedas that found expression as a central tenet in Hindu texts concerned with spiritual and philosophical topics.

Mahapragya took five major vows as a part of initiation to monkhood at the age of ten. These Mahavrata are non-violence (Ahimsa), truth (Satya), non-stealing (Asteya), Chastity/Celibacy (Brahmacharya), and non-possession/non-attachment (Aparigraha). As a Jain Muni (monk), he traveled only on foot and could not make use of a vehicle unless and until he was incapable of walking. He did not eat or drink after sunset and before sunrise.

The Chandogya Upanishad and Vedānta Sūtras discuss all four stages of life - student, householder, retired/hermit and ascetic. However they hold Grihastha ashram as the highest because, explains verse III.4.48, not only does the householder performs the duties recommended for all four asramas, they have to produce food and goods on which people in other ashramas survive. The shared duties of four ashramas are - tenderness for all living creatures (ahimsa), self-restraints, and others.

Simmons is an advocate of Ahimsa and veganism, citing animal rights along with the environmental and health benefits. He said he went vegan after watching the film Diet for a New America in the 1990s. He is a supporter of Farm Sanctuary, an organization working to end cruelty to farm animals. People for the Ethical Treatment of Animals awarded him the 2001 PETA Humanitarian Award and the 2011 Person of the Year Award.

3; Vasistha Dharmasutra 14.12. The late Vedic era literature (pre-500 BCE) condemns all killings of men, cattle, birds and horses, and prays to god Agni to punish those who kill. Later texts of Hinduism declare Ahimsa one of the primary virtues, declare any killing or harming any life as against dharma (moral life). Finally, the discussion in Upanishads and Hindu EpicsManu Smriti 5.30, 5.32, 5.39 and 5.44; Mahabharata 3.199 (3.207), 3.199.

There is a lamp, which burns with ghee inside the sanctum sanctorum, which has been continuously burning ever since the initiation of the temple since 1867. The lamp bears silent testimony to the contemporary world since ages and it is wonderful to acknowledge the mysticism associated with. The temple celebrates Paryushan in Bhadrav month (between 16 August and 15 September). Jains believe in ahimsa or peace and are committed to charitable deeds.

The aphorism Parasparopagraho Jīvānām has been accepted as the motto of Jainism. pp.2926-27 It stresses the philosophy of non-violence and ecological harmony on which the Jain ethics and doctrine—especially the doctrines of Ahimsa and Anekantavada—are based. This motto is inscribed in Devanagari script at the base of the symbol of Jainism which was adopted by all sects of Jainism while commemorating the 2500th anniversary of nirvana of Mahavira.

Eastern religions including Hinduism, Buddhism, Sikhism, and Jainism recognise non-humans as sentient beings. In Jainism and Hinduism, this is closely related to the concept of ahimsa, nonviolence toward other beings. In Jainism, all matter is endowed with sentience; there are five degrees of sentience, from one to five. Water, for example, is a sentient being of the first order, as it is considered to possess only one sense, that of touch.

Male` Mahadeshwara Betta is a pilgrim town located in the Hanur taluk of Chamarajanagar district of southern Karnataka. It is situated at about 150 km from Mysuru and about 210 km from Bengaluru. The ancient and sacred temple of Sri Male Mahadeshwara is a pilgrim centre where Mahadeshwara lived, practiced medicine as Sidda,taught ahimsa to people in and around the seven hills.It draws lakhs of pilgrims from the states of Karnataka and Tamil Nadu.

' (, "many-sidedness") refers to the Jain doctrine about metaphysical truths that emerged in ancient India. It states that the ultimate truth and reality is complex and has multiple aspects. Anekantavada has also been interpreted to mean non-absolutism, "intellectual Ahimsa", religious pluralism, as well as a rejection of fanaticism that leads to terror attacks and mass violence. Some scholars state that modern revisionism has attempted to reinterpret anekantavada with religious tolerance, openmindedness and pluralism.

A carport was built onto The Hut in 1977. Ahimsa is a small one-bedroom house built of unpainted fibro, oiled timber and random rubble with a pitched roof of glazed terracotta. There is a brick fireplace in the living room and a large north-facing open verandah looking over the gully. The Hut of Happy Omen is basically an open shed built of unpainted fibro with a roof of corrugated fibro.

The chapters of Pattani's doctoral thesis were published in six volumes: Gandhijinu Chintan (1980), Gandhijina Vyaktitvanu Ghadtar (1981), Gandhiji: Dharmavicharna (1984), Gandhivichar – Satya Ane Ahimsa (2000), Gandhijina Vicharma Satyagraha (2001), Gandhijinu Chintan: Mulyankan (2003). The first two volumes in the series were awarded the Bhagini Nivedita Prize by the Gujarati Sahitya Parishad. These works examine images of Gandhi from various angles. According to Kirtida Shah, Pattani's perspective on Gandhi and his philosophy is unique.

The Ranchi Catholic Archdiocese (Latin: Archidioecesis Ranchiensis) comprises the districts of Ranchi and Lohardaga of Jharkhand state, India. It was established by a decree of the Holy See dated 25 May 1927, when it was separated from the Calcutta Archdiocese to form a new Diocese, with its episcopal seat at Ranchi. In 1953 it was elevated to the status of an archdiocese. The Roman Catholic Archdiocese of Ranchi declares that it "subscribes to ahimsa and satyagraha".

Many concepts of Hinduism, such as meditation, karma, ayurveda, reincarnation and yoga, have entered into mainstream American vernacular. According to Pew Forum on Religion and Public Life survey of 2009, 24% of Americans believe in reincarnation, a core concept of Hinduism. Furthermore, the Hindu values of vegetarianism and ahimsa are gaining in popularity. Om is a widely chanted mantra across the United States, particularly among millennials and those who practice yoga and subscribe to the New Age philosophy.

Upon Mahatma Gandhi's return from South Africa, Jamnalal took in interest in Gandhi's way of life, his principles, such as Ahimsa (non- violence), and his dedication to the poor. He could understand Gandhi's vision that home-made goods were the answer to India's poverty. He considered that some British companies were importing cheap, raw cotton from India and sending back finished cloth. He was humbled by the simple life that Gandhi was leading at the Sabarmati Ashram.

Buddhist cuisine is an Asian cuisine that is followed by monks and many believers from areas historically influenced by Mahayana Buddhism. It is vegetarian or vegan, and it is based on the Dharmic concept of ahimsa (non- violence). Vegetarianism is common in other Dharmic faiths such as Hinduism, Jainism and Sikhism, as well as East Asian religions like Taoism. While monks and a minority of believers are vegetarian year-round, many believers follow the Buddhist vegetarian diet for celebrations.

Their honest friendship blossomed and Gandhi proclaimed Shrimad as his spiritual mentor. Shrimad was the one who inherited principles of truth, ahimsa and dharma which were later crystallized as the fundamental tenets of Gandhism. Shrimad died at an early age of 33 and the letters composed by him were then, the only companion of Gandhi. Mahatma Gandhi remained indebted to the teachings of his mentor and now he is celebrated as the global messenger of non-violence.

Despite this ascribed premise of antinomian ethics, both Jain and Buddhist records note that Ājīvikas lived a simple ascetic life, without clothes and any material possessions. Tamil literature on Ajivikas suggests that they practiced Ahimsa (non-violence) and a vegetarian lifestyle. Arthur Basham notes that Buddhist and Jaina texts variously accuse Ajivikas of immorality, unchastity and worldliness, but they also acknowledge the confusion among Buddhists and Jainas when they observed the simple, ascetic lifestyle of Ajivikas.

The principle of nonviolence (ahimsa) applied to animals is connected with the intention to avoid negative karmic influences which result from violence. The suffering of all beings is believed to arise from craving and desire, conditioned by the karmic effects of both animal and human action. The violence of slaughtering animals for food, and its source in craving, reveal flesh eating as one mode in which humans enslave themselves to suffering.Walters, Kerry S. and Portmess, Lisa.

Fonseka has acted in over 140 movies since then, some of which were international movies. Some of her successful films are Nidhanaya by Lester James Peiris, Siripala Saha Ranmenika by Amaranath Jayathilake, Eya Den Loku Lamayek and Bambaru Ewith by Dharmasena Pathiraja. She achieved a significant milestone in her artistic career with Sasara Chetana in 1984, where she became both its director and producer. She has directed two other films so far: Ahimsa in 1987 and Sthree in 1991.

A self-introspective diary or daily diary tracking ethical lifestyle in five cardinal disciplines is sometimes recommended as a way to self-monitor one's own ethical condition. The five cardinal virtues tracked by the diary are Ahimsa or Nonviolence, Truthfulness, Chastity, love for all regardless of caste, creed, wealth, or intellectual attainments (i.e., Humility), and finally the maintenance of a strict Vegetarian diet. Drugs and alcohol are also to be avoided, as is the company of worldly-minded people.

Goldberg went on to join the Juilliard pre-college teaching faculty and later left the quartet.Juilliard Focus on Art, by Greta Berman She later founded Arts Ahimsa, a group that uses music and the arts to promote non-violence. In 1991 the quartet, composed of Muneko Otani, Laura Goldberg (violin); Michiko Oshima (viola); Anna Cholakian (cello) performed for the soundtrack of the TV Show Fishing with John. That work appears in a CD produced in 1998.

He has also been instrumental in the installation of an ancient idol of Adinath by building a temple in Purulia, West Bengal. He has also contributed significantly to the construction of the Statue of Ahimsa in Mangi Tungi, the tallest Jain idol in the world. He is also the Chairman of Smt Sona Devi Sethi Charitable trust, based at Dimapur Nagaland. The trust is involved in various charitable activities in the field of education and health care.

Historically, Mahavira, who preached Jainism in ancient India, was an older contemporary of Gautama Buddha. Scholars variously date him from 6th-5th century BC and his place of birth is also a point of dispute among them. Mahavira taught that observance of the vows of ahimsa (non-violence), satya (truth), asteya (non-stealing), brahmacharya (chastity), and aparigraha (non- attachment) are necessary for spiritual liberation. He taught the principles of Anekantavada (many-sided reality): syadvada and nayavada.

Govardhan, a Malayali from a family of wealthy Hindu landlords, is a doctor and an Indian nationalist. He was expelled from his job at Poona for holding non-violent protests against the British Government. He believes in 'Ahimsa' and is against the forceful recruitment of Indians in the military by the British government to participate in the ongoing first World War. He encourages the people in his village to join the Swadeshi Movement and boycott British goods and clothes.

The practice of Jhatka in India developed out of the Sikh tradition in accordance with the value of Ahimsa (no harm). Sikhs believe that an animal should be slaughtered quickly and with as little pain as possible in order to reduce bad Karma that may result from such a practice. In India today most establishments will provide both Halal and Jhatka options for dishes containing chicken and lamb. Jhakta meat is not widely available outside India.

As at 27 January 2010, Ahimsa and surrounding landscape stand as a testimony to Marie Byles' life and vision as a feminist and a conservationist. These subjects are of increasing interest to contemporary Australians and are helping to share our culture. Aesthetically, the small scale understated buildings fit unobtrusively into the Australian bushland. The peaceful atmosphere of the property gives visitors an insight into the character of the woman who gave the property to the National Trust.

4, No.1. Swaminarayan Akshardham in Gandhinagar, Gujarat, India. His practice of carrying the murti of Swaminarayan before him and directing all garlands or offerings presented to him to the image was also seen as a paradigm of humility and selflessness. Similarly, devotees viewed his actions in September 2002, when he appealed for peace and forgiveness of Muslim militants who killed 32 people and injured dozens more in an attack on Akshardham Gandhinagar, to epitomize the Hindu tenet of ahimsa, or nonviolence.

John Lochtefeld (2014), The Illustrated Encyclopedia of Hinduism, Rosen Publishing (New York), , pages 98-100. Also see articles on bhaktimārga and jnanamārga. Ahimsa, also referred to as nonviolence, is the fundamental tenet of Hinduism which advocates harmonious and peaceful co-existence and evolutionary growth in grace and wisdom for all humankind unconditionally. In Hinduism, most of the Vedic prayers begins with the chants of Om. Om is the Sanskrit symbol that amazingly resonates the peacefulness ensconced within one's higher self.

Giving into his brother's wish, K. S. Ashwath agrees to formally complain to SaptaSena Maharaja. However, ShooraSimha kills both the brothers before they get a hearing in front of SaptaSena Maharaja. Before dying, H. Ramachandra Shastry asks Narasimha to give up the ahimsa-way he had followed all his life and take up cudgels against ShooraSimha's misdeeds. Narasimha takes over the role of his Uncle's Musuku-veera role, kidnaps MandaaraMaale, makes her aware of the harsh conditions masses brace through.

Jairamsingh Daulatram became a participant as an activist in the Home Rule Movement led by Annie Besant and Muhammad Ali Jinnah, demanding "Home Rule", or self-government and Dominion status for India within the British Empire. He also joined the Indian National Congress, which was the largest Indian political organisation. Daulatram was deeply influenced by the philosophy of Mahatma Gandhi, which advocated simple living, and a struggle for independence through ahimsa (non-violence) and satyagraha. perhaps Gandhi's sweetest relations were with Jairamdas.

Chetan Kumar () (born 24 February 1983), also known as Chetan Ahimsa, is a Kannada film actor, public intellectual and political activist. Chetan graduated from Yale University in South Asian Studies with an Emphasis on Comparative Theater (2005). A US citizen, Chetan came to India as a Fulbright Scholar in 2005–06. Chetan made his on-screen debut in the 2007 cult classic film Aa Dinagalu and was awarded as the best debut actor in Udaya Film Awards for the film.

Asteya is defined in Hindu scripts as "the abstinence, in one's deeds or words or thoughts, from unauthorized appropriation of things of value from another human being". It is a widely discussed virtue in ethical theories of Hinduism. For example, in the Yoga Sūtras (II.30), Asteya (non-stealing) is listed as the third Yamas or virtue of self-restraint, along with Ahimsa (nonviolence), Satya (non-falsehoods, truthfulness), Brahmacharya (sexual chastity in one's feelings and actions) and Aparigraha (non-possessiveness, non-craving).

Many Buddhists believe that world peace can only be achieved if individuals establish peace within their minds first. The Buddha's teachings emphasise that anger and other negative states of mind are the cause of wars and fighting. Buddhists believe people can live in peace and harmony only if they abandon negative emotions such as anger and cultivate positive emotions such as loving kindness and compassion. As with all Dharmic religions (Hinduism, Jainism, Buddhism and Sikhism), ahimsa (avoidance of violence) is a central concept.

The Humane Society of the United States partially funded the second volume,Stockwell, John (1986). [Untitled]. Between the Species 2 (1): 2. and the third volume received financial support from a number of "sustainers".Abbe, George, Steven Sapontzis and John Stockwell (1987). "Editorial". Between the Species 3 (3): 106. The journal's financial difficulties were partially alleviated by a grant received from the Ahimsa Foundation prior to the publication of volume 4; this allowed the journal's expansion to 80 pages per issue.

Matthew 5:43-44. The Jewish Encyclopedia also cites passages in the Talmud stating: "If a man finds both a friend and an enemy requiring assistance he should assist his enemy first in order to subdue his evil inclination", and: "Who is strong? He who converts an enemy into a friend". The concept of Ahimsa found in Hinduism, Jainism and Buddhism also captures this sentiment, requiring kindness and non-violence towards all living things on the basis that they all are connected.

He was a well-known social leader and philanthropist, associated with more than 60 socio-religious organizations and Trusts like Heart Care Foundation of India, Shanti Mandir- Bithari, Prakrit Bharati, Rishabhdev Foundation, Veerayatan, Rajasthan Bharati, Shri Ambika Niketan Trust, Ahimsa International, Shri Jain Mahasabha. Bharat Jain Mahamandal, Vishwa Jain Parishad and many others in different capacities. From (1990 onwards) he was the President of Akhil Bhartiya Shree Jain Shwetamber Khartargachha Mahasangh, the apex national representative body of thousands of Jains of this sect.

This is a typical vegetarian food pyramid; however, many Hindus consider eggs to be derived from the animal life cycle, and therefore are non-vegetarian. Hinduism does not explicitly prohibit eating meat, but it does strongly recommend ahimsa – the concept of non- violence against all life forms including animals. As a consequence, many Hindus prefer a vegetarian or lacto-vegetarian lifestyle, and methods of food production that are in harmony with nature, compassionate, and respectful of other life forms as well as nature.

For example, Sriprashna Samhita discusses only one Niyama in verse 3.22, and that Niyama being Ahimsa. Shivayoga Dipika, Sharada Tilaka, Vasishtha Samhita, Yoga Kalpalatika, Yajnavalkya Smriti and many others, each discuss ten Niyamas.K. V. Gajendragadkar (2007), Neo-upanishadic Philosophy, Bharatiya Vidya Bhavan, University of California Archives, , pages 96-97 Bhagavata Purana discusses eleven Niyamas, with kind hospitality of guests, to one's best ability, as an additional virtuous behavior. Other texts substitute one or more different concepts in their list of Niyamas.

A cow resting on a street in Vrindavan, India, free to wander around. Both Hindu and Buddhist societies saw widespread vegetarianism from the 3rd century BCE, in line with ahimsa, the doctrine of non-violence. Ryder writes that animals were thought to possess the same feelings as human beings, and several kings of ancient India built hospitals for sick animals. Human souls could be reborn as animals if they had behaved badly, with all souls regarded as part of the Supreme Being.

Arjuna and Krishna are often referred to as Nara-Narayana in the Mahabharata and are considered part incarnations of Nara and Narayana respectively, according to the Bhagavata Purana. In a previous life, the duo were born as the sages Nara and Narayana, and who performed great penances at the holy spot of Badrinath. Nara and Narayana were the Fourth Avatar of Vishnu. The twins were sons of Dharma, the son of Brahma and his wife Murti (Daughter Of Daksha) or Ahimsa.

For some the basis of animal rights is in religion or animal worship (or in general nature worship), with some religions banning killing of any animal, and in other religions animals can be considered unclean. Hindu and Buddhist societies abandoned animal sacrifice and embraced vegetarianism from the 3rd century BCE. Garner (2005), pp. 21–22. One of the most important sanctions of the Jain, Hindu and Buddhist faiths is the concept of ahimsa, or refraining from the destruction of life.

One of the most important sanctions of the Buddhist faith is the concept of ahimsa, or refraining from the destruction of life (Regenstein 1991, p. 234). According to Buddhist belief, humans do not deserve preferential treatment over other living beings. Thus, the world is not specifically meant for human use and should be shared equally amongst all creatures (Epstein 1990). Buddhists recognize that all animals are sentient and are capable of feeling pain, grief, fear, happiness, and hunger (Regenstein 1991, pp. 234–235).

In contemplation of the will-to-life, respect for the life of others becomes the highest principle and the defining purpose of humanity.Civilization and Ethics, Preface and Chapter II, 'The Problem of the Optimistic World-View'. Such was the theory which Schweitzer sought to put into practice in his own life. According to some authors, Schweitzer's thought, and specifically his development of reverence for life, was influenced by Indian religious thought and in particular the Jain principle of ahimsa, or non-violence.

Morihei Ueshiba, the founder of Aikido, described his inspiration as Ahimsa.The Role of Teachers in Martial Arts Nebojša Vasic, University of Zenica (2011); Sport SPA Vol. 8, Issue 2: 47–51; see page 46, 2nd column According to this interpretation of Ahimsa in self-defence, one must not assume that the world is free of aggression. One must presume that some people will, out of ignorance, error or fear, attack other persons or intrude into their space, physically or verbally.

23–24 (3.207.23–24), 13.116.15–18, 14.28; Ramayana 1-2-8:19 shifts to whether a human being can ever live his or her life without harming animal and plant life in some way; which and when plants or animal meat may be eaten, whether violence against animals causes human beings to become less compassionate, and if and how one may exert least harm to non-human life consistent with ahimsa precept, given the constraints of life and human needs.

The other four major vows – truthfulness, non-stealing, non-possession and celibacy – are in fact extension of the first vow of complete nonviolence. "Ahimsa is the heart of all stages of life, the core of all sacred texts, and the sum () and substance () of all vows and virtues." The ascetic practices of total renunciation of worldly affairs and possessions, refusal to stay in a single place for a long time, continuous practice of austerities like fasting etc. are geared towards observance of .

According to Jain beliefs, Vasavi is a Jain princess of a prosperous kingdom. Her father was a benevolent king and well loved by his subjects. His kingdom was attacked by another powerful king who wanted to plunder the kingdoms wealth. Jaina Komatis believed in Vasavi Matha to be a true apostle of peace who was able to convince the king of his short coming through Ahimsa and he repented for his mistake and became a Jain wandering monk and gave up his kingdom.

Hinduism has historically not taken a stance on the death penalty and has little influence on the governments opinion of it, but India (an 80% Hindu nation) has the lowest rate of execution of any other country. This is likely due to the belief in Ahimsa, or non-violence, which became very apparent during Gandhi's time and was supported by India's ancient Buddhist emperor Ashoka, who is the only leader in the country's history to openly oppose the death penalty.

On the other hand, yoga, like any other physical activity, can result in injury; headstand (Sirsasana), shoulder stand (Sarvangasana), and lotus position (Padmasana) are the asanas most often reported as causes of injury. Ann Swanson offers three reasons why yoga may be safer than many sports, namely that it is often slow; it encourages awareness in the moment; and it stresses doing no harm (ahimsa). The American National Institutes of Health advise practising with a qualified instructor to reduce the chance of injury.

Sharp's second single was "America," an examination of contemporary American culture. In 2001, Sharp left Trauma Records, which at least one music journalist attributed to the company's poor management. In August 2002, she released her second album, More B.S., on her own label, Ahimsa Records. In September 2004, Sharp released Live at Fez, a recording of a May 2003 performance in New York City. In 2005, Sharp began working as a writer on Ojamajo Doremi, dubbed in English as Magical DoReMi.

Ahimsa (non-violence). Followers of Jainism believe that all living organisms, including microorganisms, are living and have a soul, and have one or more senses out of five senses. They go to great lengths to minimise any harm to any living organism. Most Jains are lacto- vegetarians, but more devout Jains do not eat root vegetables, because they believe that root vegetables contain many more microorganisms as compared to other vegetables, and that, by eating them, violence against these microorganisms is inevitable.

Jainism accepts anyone who wants to embrace the religion. There is no specific ritual for becoming a Jain. One does not need to ask any authorities for admission. One becomes a Jain on one's own by observing the five vows (vratas)Pravin Shah, Five Great Vows (Maha-vratas) of Jainism Jainism Literature Center, Harvard University Archives (2009) The five main vows as mentioned in the ancient Jain texts like Tattvarthasutra are: # Ahimsa - Not to injure any living being by actions and thoughts.

Mahatma Gandhi Study Centre is aimed to promote the life and messages of Mahatma Gandhi to the modern youth. With a space of 1700sqft, the centre houses a photo gallery which includes very rare and unseen photos of Mahatma Gandhi from his birth to the last moments as a timeline. The study centre also has a reading section with more than 200 books. The reading categories include the books written by Mahatma Gandhi, books on Ahimsa, pacifism, Gandian economy etc.

This gives the message that it is necessary to have the Ratnatraya in order to attain moksha. In the top portion, the swastika symbol is present. The symbol of hand in the lower portion shows fearlessness and symbolizes the feeling of ahimsa towards all the creatures in this world. The circle in the middle of the hand symbolizes saṃsāra and the 24 spokes represent the preachings from the 24 Tirthankaras, which can be used to liberate a soul from the cycle of reincarnation.

Sikh teachings also stress the concept of sharing—vaṇḍ chakkō—through the distribution of free food at Sikh gurdwaras (laṅgar), giving charitable donations, and working for the good of the community and others (sēvā). Sikhs believe that no matter what race, sex, or religion one is, all are equal in God's eyes. Men and women are equal and share the same rights, and women can lead in prayers. As with all Dharmic religions (Hinduism, Jainism, Buddhism and Sikhism), ahimsa (avoidance of violence) is a central concept.

In the Bhagavad Gita, Krishna urges Arjuna to follow his caste duties of fighting and not take to the sadharana dharma of ahimsa and spared no philosophy (including code of ethics and religion) at his command for this purpose. The branches and sub-branches of Hindu philosophy and Ethics, which are largely individualistic, are based on the spiritual competence or adhikari-bheda. Thus, Adhikari-bheda is the difference in the persons who can follow certain procedures so as to discharge their respective duties. It permits Upasana.

Borenstein lives with his wife, Trina, in Ann Arbor and Greenbush, Michigan; they have four grown daughters, and three grandchildren. He has been a vegetarian since 1972. He is a pacifist, named his web server and wireless network "ahimsa", and has worked for a mix of pacifist, leftist, and libertarian causes. He was a child prodigy and had finished most of his high school curriculum by the end of third grade, before being restricted to studies at his own grade level beginning in fourth grade.

David Ajala as Manchester Black as seen in Supergirl. Manchester Black appears in the fourth season of Supergirl, portrayed by David Ajala. This version is an initially unpowered- Black British man, nicknamed "Ches", who fell in love with an Empath from Ikthanol named Fiona Byrne (portrayed by Tiya Sircar) describe as "a man who goes into a gunfight with a knife and still wins". In the episode "Ahimsa", Manchester worked with Martian Manhunter to find Fiona after she was captured by the Children of Liberty.

Salim Ali held many views that were contrary to the mainstream ideas of his time. A question he was asked frequently in later life was on the contradiction between the collection of bird specimens and his conservation related activism. Although once a fan of shikar (hunting) literature, Ali held strong views against sport hunting but upheld the collection of bird specimens for scientific study.Ali (1985):20 He held the view that the practice of wildlife conservation needed to be practical and not grounded in philosophies like ahimsa.

Krodha ('anger') is excessive mental turmoil on account of the obstacles in the gratification of some desire; it is manifestation of the quality of tamas (dark, negative, destructive), an undesirable psychological state. The opposite of Krodha is Akrodha, and this is a productive, positive and constructive state. Bhawuk states that akrodha is necessary to any process of peace. Peace and happiness is a state of contentment (santustah), where there is absence of spite or envy (advestah), absence of anger (akrodhah), and absence of violence (ahimsa).

The vyadha advises that all work must be done by "dedicating to God" and by sincere and unattached performance of the allotted duty one can become illumined. The vyadha advises the sannyasi that ahimsa (non-violence) and satya (truth) are two main pillars of dharma through which the highest good of all can be achieved. He says that a decision on what is true under difficult circumstances should be made by sticking to that course of action which leads to the highest good of beings., p.

A related term is ahimsa (to do no harm), which is a core philosophy in Indian Religions such as Hinduism, Buddhism, and Jainism. While modern connotations are recent, having been explicated since the 19th century, ancient references abound. In modern times, interest was revived by Leo Tolstoy in his late works, particularly in The Kingdom of God Is Within You. Mahatma Gandhi (1869–1948) propounded the practice of steadfast nonviolent opposition which he called "satyagraha", instrumental in its role in the Indian Independence Movement.

Pets are often treated as if they are truly members of the family (Regenstein 1991, p. 223-224). There are some exceptions to ahimsa in Hinduism - mainly dealing with religious rituals to please gods on special occasions and for daily sustenance. While Hindu belief proscribes the slaughter for human pleasure or lavishness , animal sacrifice has been an accepted ritual in some parts of India (Regenstein 1991, p. 225).An example of such lavishness would be hunting for pleasure, a fur coat made from animal skin, etc.

In 1937 Huxley moved to Hollywood with his wife Maria, son Matthew Huxley, and friend Gerald Heard. He lived in the U.S., mainly in southern California, until his death, and also for a time in Taos, New Mexico, where he wrote Ends and Means (published in 1937). The book contains tracts on war, religion, nationalism and ethics. Heard introduced Huxley to Vedanta (Upanishad-centered philosophy), meditation, and vegetarianism through the principle of ahimsa. In 1938, Huxley befriended Jiddu Krishnamurti, whose teachings he greatly admired.

They laid stress on philosophical concepts like Ahimsa, Karma, Jnana, Samsara and Moksa. While there are ancient relations between the Indian Vedas and the Iranian Avesta, the two main families of the Indo-Iranian philosophical traditions were characterized by fundamental differences in their implications for the human being's position in society and their view on the role of man in the universe. In the east, three schools of thought were to dominate Chinese thinking until the modern day. These were Taoism, Legalism and Confucianism.

He adopted the Islamic prophet Muhammad's ideas by living simply, rejecting material possessions and pleasures. He began to spin his own clothes using khadi on the charkha, and began frequently living and participating in the ashrams organised by Gandhi. Becoming deeply committed to ahimsa (non- violence) himself, Azad grew close to fellow nationalists like Jawaharlal Nehru, Chittaranjan Das and Subhas Chandra Bose. He strongly criticised the continuing suspicion of the Congress amongst the Muslim intellectuals from the Aligarh Muslim University and the Muslim League.

Bawangaja (meaning 52 yards) is a famous Jain pilgrim center in the Barwani district of southwestern Madhya Pradesh in India. Located about 6 kilometers south of River Narmada, its main attraction is the world's second largest megalithic statue (carved out of the mountain) of Lord Rishabhadeva (largest being.. Statue of Ahimsa), the first Jain Tirthankara.Barwani, Madhya Pradesh, National Portal, Government of India The statue is high.Bawangaja Official Website , Shri Digamber Jain Siddha Kshetra Choolgiri Bawangaja Trust, Bawangajaji It was created early in the 12th century.

Jainism was established by a lineage of 24 enlightened beings culminating with Parsva (9th century BCE) and Mahavira (6th century BCE).Harry Oldmeadow (2007) Light from the East: Eastern Wisdom for the Modern West, World Wisdom, Inc. The 24th Tirthankara of Jainism, Mahavira, stressed five vows, including ahimsa (non-violence), satya (truthfulness), asteya (non-stealing) and aparigraha (non-attachment). Jain orthodoxy believes the teachings of the Tirthankaras predates all known time and scholars believe Parshva, accorded status as the 23rd Tirthankara, was a historical figure.

The section 3.17 of Chandogya Upanishad describes life as a celebration of a Soma-festival, whose dakshina (gifts, payment) is moral conduct and ethical precepts that includes non-violence, truthfulness, non- hypocrisy and charity unto others, as well as simple introspective life.Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, , pages 114-115 with preface and footnotes This is one of the earliestHenk Bodewitz (1999), Hindu Ahimsa, in Violence Denied (Editors: Jan E. M. Houben, et al), Brill, , page 40 statement of the Ahimsa principle as an ethical code of life, that later evolved to become the highest virtue in Hinduism.Christopher Chapple (1990), Ecological Nonviolence and the Hindu Tradition, in Perspectives on Nonviolence (Editor: VK Kool), Springer, , pages 168-177S Sharma and U Sharma (2005), Cultural and Religious Heritage of India: Hinduism, Motilal Banarsidass, , pages 9-10 The metaphor of man's life as a Soma-festival is described through steps of a yajna (fire ritual ceremony) in section 3.17. The struggles of an individual, such as hunger, thirst and events that make him unhappy, states the Upanishad, is Diksha (preparation, effort or consecration for the ceremony/festival).

Dr. S. Chinny Krishna has been awarded the Jeev Daya Puraskar by the Government of India, the Venu Menon Life Time achievement award, the Elizabeth Lleyt Award of the North Shore Animal League, The Middle East Network for Animal Welfare's Lifetime Achievement Award, The Jeanne Marching Award, and many others including the Kanuna Award. The Blue Cross has received the Proggy Award from PETA for its most innovative and interactive computer programmes which serve as an alternate to dissection of animals, the Bhagavan Mahaveer Ahimsa Foundation Award; and the Hastimull Award.

Mammootty's films in the 1980s include: Sphodanam (directed by P. G. Viswambharan), in which his name appeared in the credits as "Sajin" and in some following films; Munnettam (directed by Sreekumaran Thampi); and Thrishna (directed by I.V. Sasi). In 1981, he got his first state award in the Best Supporting Actor category for his performance in Ahimsa. His performances included Aalkkoottathil Thaniye and Adiyozhukkukal. He played a police officer in the investigative thriller Yavanika (1982), directed by K. G. George, which was both a commercial and critical success.

In 2007, Quincy Jones awarded CCF founder Scott Neeson the inaugural Harvard School of Public Health “Q Prize” in recognition of his "extraordinary leadership in advocacy for children" through CCF. In the same year, CCF received the Rex Foundation Bill Graham award for creating a sanctuary for Cambodian children to thrive, learn and grow. Neeson was the recipient of the Ahimsa Award in 2012, presented annually at the House of Commons to an individual who embodies non-violence and compassion. CCF received a 2012 WISE Award, recognising its transformative impact on education and society.

Chart showing Samyak Darsana as per Tattvarthasutra Umaswati in his Tattvartha Sutra, an aphoristic sutra text in Sanskrit language, enunciates the complete Jain philosophy. He includes the doctrines on the subjects of non-violence or ahimsa, Anekantavada (simultaneous existence and non-existence of something), and non-possession. The text, states Jaini, summarizes "religious, ethical and philosophical" themes of Jainism in the second century India. The Sūtras or verses have found ready acceptance with all the sects of Jainas, and on which bhasya (reviews and commentaries) have been written.

It was his conviction that acts of violence actually diminished, rather than hastening, the pace of political reforms. He was eager for reconciliation with Congress and had abandoned his demand for direct action and settled for agitations "strictly by constitutional means" – a line that had long been advocated by his rival Gokhale. Tilak reunited with his fellow nationalists and rejoined the Indian National Congress during the Lucknow pact 1916. . Tilak tried to convince Mohandas Gandhi to leave the idea of Total non- violence ("Total Ahimsa") and try to get self-rule ("Swarajya") by all means.

Nonkilling, popularized in the 2002 book Nonkilling Global Political Science by Glenn D. Paige, builds on nonviolence theory and encompasses the concepts of peace (absence of war and conditions conducive to war), nonviolence (psychological, physical, and structural), and ahimsa (noninjury in thought, word and deed). Nonkilling provides a distinct approach characterized by the measurability of its goals and the open-ended nature of its realization. It can be quantified and related to specific causes, for example by following a public health perspective (prevention, intervention and post-traumatic transformation toward the progressive eradication of killing).

Amritlal Vegad did his studies from Visva Bharati University at Shantiniketan and was trained under able teachers like Nandalal Bose, during the years 1948 to 1953, from whom he learned to appreciate nature & its beauty. He was trained in water colours but he paints also in oil colours. After coming back to Jabalpur, he joined as teacher at Institute of Fine Arts in Jabalpur. His story written as a students project, while studying at Shantinikaten – Introducing Ahimsa to the Battlefield has been a part of famous book – Gandhi-Ganga published in 1968.

The food choices of Jains are based on the value of Ahimsa (non-violence), which means Jains prefer food that inflicts the least amount of violence. Jain vegetarianism is practiced by the followers of Jain culture and philosophy. It is one of the most rigorous forms of spiritually motivated diet on the Indian subcontinent and beyond. The Jain cuisine is completely vegetarian and also excludes underground vegetables such as potato, garlic, onion etc, to prevent injuring small insects and microorganisms; and also to prevent the entire plant getting uprooted and killed.

Since the Hindus regarded him as one of their spiritual leaders, they enthusiastically embraced his notion of Ahimsa (Non- Violence) and vowed to join him in propagating the virtues of meditation, vegetarianism and unity. That same year, Guruji addressed the World Conference of Religions for Peace in Melbourne, Australia. Advocating the dire need to protect the animal kingdom and our natural environment, he explained that all living beings equally share the right to life. In 1988, Guruji was a distinguished speaker at Vishwa Hindu Sangh Conference held in Nepal, where once again made moving speeches.

Kushal Konwar was born in 21 March 1905 at Balijan near Sarupathar in the modern District of Golaghat in Assam. His family descended from the royal family of Ahom kingdom and used the surname "Konwar", which was later abandoned. Kushal attended the Bezbaruah School. In 1921, while still at school he was inspired by Gandhiji’s call for a non-cooperation movement and took an active part in it. Inspired by Gandhiji’s ideals of Swaraj, Truth and Ahimsa, Konwar set up a primary school at Bengmai and served as its honorary teacher.

He adds that the endearment and respect for cattle in Hinduism is more than a commitment to vegetarianism, it has become integral to its theology. The respect for cattle is widespread but not universal. According to Christopher Fuller, animal sacrifices have been rare among the Hindus outside a few eastern states and Himalayan regions of the Indian subcontinent. To the majority of modern Indians, states Alsdorf, respect for cattle and disrespect for slaughter is a part of their ethos and there is "no ahimsa without renunciation of meat consumption".

Plutarch indicates his real name was Sphínēs and that he was from Taxila, but since he greeted people with the word "Kalē!" - perhaps kallāṇa (mitta) "Greetings (friend)" - the Greeks called him Kalanos. Kalanos lived at Taxila and led an austere life. Early Western scholarship suggested Kalanos was a Jain, but modern scholarship rejects this notion as Jain ascetics are forbidden from using fire and deliberate self-harm due to their convictions about ahimsa and because Taxila and Gandhara were centers of Buddhism and had no Jain presence at all.

Reflection of the fact that inflow of karmas is the cause of my mundane existence and there is no liberation as long as my soul is associated with karmas. 9. Samvara – Cessation of karmic inflow, that is, contemplation on the stoppage of karmic inflow by cultivating necessary virtues. 10. Nirjara – Shedding of karma, that is, shedding or destruction of karmas by penances. 11. Dharmasvakhyata – path of righteousness, Reflection on the true nature of the path to righteousness based on true teachings of Jina through various practices like Ahimsa and non-attachment. 12.

The symbol of Ahimsa in Jainism The swastika is an important Jain symbol. Its four arms symbolise the four realms of existence in which rebirth occurs according to Jainism: humans, heavenly beings, hellish beings and non-humans (plants and animals). This is conceptually similar to the six realms of rebirth represented by bhavachakra in Buddhism. It is usually shown with three dots on the top, which represent the three jewels mentioned in ancient texts such as Tattvartha sūtra and Uttaradhyayana sūtra: correct faith, correct understanding and correct conduct.

The organization also started a journal knowledgesocietyonline.com brings up a new ethical quotient called 'ahimsa journalism' He is a nominated member of the District Innovation Council, Pathanamthitta, Government of Kerala. He is currently the chief organiser of Centre for Innovation and Development of Affordable Technologies (CIDAT), which is established as a start up platform and a hub of innovation resource facilities in Tiruvalla, Kerala, India, is expanding its base in close association with Kerala Startup Mission, Government of Kerala, India for the establishment of Technology Business Incubator (TBI) at Tiruvalla.

The concept of nonviolence (ahimsa) and nonresistance has a long history in Indian religious thought and has had many revivals in Hindu, Buddhist, Jain, Jewish and Christian contexts. Gandhi explains his philosophy and way of life in his autobiography The Story of My Experiments with Truth. Some of his other remarks were widely quoted, such as "There are many causes that I am prepared to die for but no causes that I am prepared to kill for."James Geary, Geary's Guide to the World's Great Aphorists (2007) p.

Moreover, Jains try to avoid unnecessary injury to plants and suksma jiva (Sanskrit for 'subtle life forms'; minuscule organisms). The goal is to cause as little violence to living things as possible, hence they avoid eating roots, tubers such as potatoes, garlic and anything that involves uprooting (and thus eventually killing) a plant to obtain food. Every act by which a person directly or indirectly supports killing or injury is seen as violence (hinsa), which creates harmful karma. The aim of ahimsa is to prevent the accumulation of such karma.

He recommended that one must read the entire text, accept those parts of Manusmriti which are consistent with "truth and ahimsa (non-injury or non-violence to others)" and the rejection of other parts. The Manu Smriti was one of the first Sanskrit texts studied by the European philologists. It was first translated into English by Sir William Jones. His version was published in 1794.For Manu Smriti as one of the first Sanskrit texts noted by the British and translation by Sir William Jones in 1794, see: Flood (1996), p. 56.

He sometimes accompanied him, recorded his lectures and eventually wrote the final chapter of Meri Jivan Gatha, Part II, autobiography of Ganeshprasad Varni. He specialised in Jain archaeology and history, theory of Karma, Ahimsa and Anekanta. He was a proponent of harmony among Jains of different traditions, although he frequently engaged in theological debates.The universe as audience: metaphor and community among the Jains of North India, Ravindra K. Jain, Indian Institute of Advanced Study, 1999 He had a keen interest in study of religion from new perspectives, Hindi and Urdu Poetry as well as journalism.

These discussions have led to theories of just war, theories of reasonable self-defence and theories of proportionate punishment.Balkaran, R., & Dorn, A. W. (2012). Violence in the Vālmı̄ki Rāmāyaṇa: Just War Criteria in an Ancient Indian Epic, Journal of the American Academy of Religion, 80(3), 659–690.Klaus K. Klostermaier (1996), in Harvey Leonard Dyck and Peter Brock (Ed), The Pacifist Impulse in Historical Perspective, see Chapter on Himsa and Ahimsa Traditions in Hinduism, , University of Toronto Press, pages 230–234 Arthashastra discusses, among other things, why and what constitutes proportionate response and punishment.

Several kings in India built hospitals for animals, and the emperor Ashoka (304–232 BCE) issued orders against hunting and animal slaughter, in line with ahimsa, the doctrine of non-violence.Garner (2005), pp. 21–22. In Japan in 675, the Emperor Tenmu prohibited the killing and the eating of meat during the busy farming period between April and September but excluded the eating of wild birds and animals. This ban and several others that followed over the centuries were overturned in the nineteenth century during the Meiji restoration.

The Ashram was founded by Ralph Templin and Jay Holmes Smith in 1940. It was a religious, pacifist group based on the Gandhian philosophy of non-violence."PropaGandhi Ahimsa in Black America"; By Vijay Prashad- 2002; The influence of Gandhi on the American non violence movement In the interest of promoting interracial good will, the members of the Ashram associated themselves with the members of a predominantly Puerto Rican neighborhood in the city. Reynolds and her associates organized games and activities for the young people who lived in East Harlem, also known as Spanish Harlem.

Colonial-era Indologists considered Jainism (and Mahavira's followers) a sect of Buddhism because of superficial similarities in iconography and meditative and ascetic practices. As scholarship progressed, differences between the teachings of Mahavira and the Buddha were found so divergent that the religions were acknowledged as separate. Mahavira, says Moriz Winternitz, taught a "very elaborate belief in the soul" (unlike the Buddhists, who denied such elaboration). His ascetic teachings have a higher order of magnitude than those of Buddhism or Hinduism, and his emphasis on ahimsa (non-violence) is greater than that in other Indian religions.

For the layperson, the teaching has been of ahimsa with pramada – that is, reducing violence through proper intention and being careful in every action on a daily basis to minimize violence to all life forms.Dundas (2002), pp. 161-162 The Jain texts, unlike most Hindu and Buddhist texts on just war, have been inconsistent. For its monastic community – sadhu and sadhvi – the historically accepted practice has been to "willingly sacrifice one's own life" to the attacker, to not retaliate, so that the mendicant may keep the First Great Vow of "total nonviolence".

Saving animals from slaughter for meat is believed to be a way to acquire merit for better rebirth. These moral precepts have been voluntarily self-enforced in lay Buddhist culture through the associated belief in karma and rebirth. The Buddhist texts not only recommended Ahimsa, but suggest avoiding trading goods that contribute to or are a result of violence: Unlike lay Buddhists, transgressions by monks do invite sanctions. Full expulsion of a monk from sangha follows instances of killing, just like any other serious offense against the monastic nikaya code of conduct.

Violence is usually associated with causing harm to others. But according to the Jain philosophy, violence refers primarily to injuring one's own self – behaviour which inhibits the soul's own ability to attain moksha (liberation from the cycle of births and deaths). At the same time it also means violence to others because it is this tendency to harm others that ultimately harms one's own soul. Furthermore, the Jains extend the concept of ahimsa not only to humans but to all animals, plants, micro-organisms and all beings having life or life potential.

The four main temples are Shitalnath Ji Temple, Chandraprabhu Ji temple, Mahavir Swami Temple and Dadawadi and Kushal Ji Maharaj Temple where the footprint of Jain Acharya Jin Dutt Kushal Suri is kept and worshiped. Towards the south of the temple of Sri Sitala Nath Ji, lies the shrine of Sri Chanda Prabhujidev, which was built by Ganeshlal Kapoorchand Jahar in the year 1895. Main Jain temple is the Paryushan where festival is celebrated in Bhadrav month. During this period the Jains observe Ahimsa, listen to recitations of scriptures of worship and perform charitable deeds.

U2's Joshua Tree anniversary concert tour visited Oceania and Asia in 2019, marking the band's first performances in Australia and New Zealand since the 360° Tour in 2010, and their first ever performances in South Korea, Singapore, India, and the Philippines. The band released a new single, "Ahimsa", with Indian musician A.R. Rahman to promote their December concert in India. The group's 2019 shows grossed $73.8 million and sold 567,000 tickets, bringing the cumulative totals for their Joshua Tree anniversary tours to $390.8 million grossed and 3.3 million tickets sold.

Parshvanatha with Padmavati and Dharnendra in a 16th-century manuscript Texts of the two major Jain sects (Digambara and Śvētāmbara) have different views of Parshvanatha and Mahavira's teachings, which underlie disputes between the sects. Digambaras maintain that no difference exists between the teachings of Parshvanatha and Mahavira. According to the Śvētāmbaras, Mahavira expanded the scope of Parshvanatha's first four restraints with his ideas on ahimsa (non-violence) and added the fifth monastic vow (celibacy) to the practice of asceticism. Parshvanatha did not require celibacy, and allowed monks to wear simple outer garments.

The five basic human values that he advocates are: Truth (Satya), Right Conduct (Dharma), Peace (Shanti), Love for God and all creatures (Prema), and Non-violence (Ahimsa). He teaches a rather traditional but eclectic form of Hinduism that come from many sects and movements including advaita, occasionally drawing from other religions like Buddhism, Sikhism, and Christianity. He says that he has come to restore faith in, and the practice of, the Vedas. He says that a very important way a person can emancipate oneself is through self-less service to one's fellow man (seva).

Jain yoga has been a central practice in Jainism. Jain spirituality is based on a strict code of nonviolence or ahimsa (which includes vegetarianism), almsgiving (dana), right faith in the three jewels, the practice of austerities (tapas) such as fasting, and yogic practices. Jain yoga aims at the liberation and purification of the self (atma) or soul (jiva) from the forces of karma, which keep all souls bound to the cycle of transmigration. Like Yoga and Sankhya, Jainism believes in a multiplicity of individual souls which bound by their individual karma.

He also served on various committees and planning commission in decade of 1940. Further, he published several books on Jain religion of which the book titled The Religion of Ahimsa published in 1957 is noted one. He also published in Marathi, as well in Hindi, biographies on his father Seth Hirachand Nemchand and others like Dinanath Bapuji, Magudkar, etc. He was trustee of various schools, colleges and hospitals run by Walchand group.HND Pune » About Us He is survived by a son, Rajas Doshi, who is director in several Walchand group companies.

In 1943, as the Second World War rages on, India is fighting a war of her own: independence from British rule. Subash Chandra Bose, founder of the Indian National Army (INA), has become disenchanted with Mahatma Gandhi's Ahimsa (non-violent) movement and desires to fight fire with fire. Recognizing the growing dominance of Imperial Japanese Army in the Indo-China region, the INA allies itself with the Japanese, hoping to ride the wave to Delhi. Indian troops in the British Indian Army are locked in pitched battles with both the INA and its Japanese contingent.

The bushland and topographical features, and the property's close proximity to the state reserve next door, form an intact natural area indicative of the appearance of this area prior to human occupation. Ahimsa was listed on the New South Wales State Heritage Register on 1 March 2002 having satisfied the following criteria. The place is important in demonstrating the course, or pattern, of cultural or natural history in New South Wales. The history of the property is very much the culmination of the ideology practiced by Marie Byles.

Pooja's doubts about Sarkar's image cause Shankar, who firmly believes in his father's righteousness, to break up with her later in the movie. One day, a Dubai-based don, Rasheed (Zakir Hussain) tries to strike a deal with Sarkar; he promptly refuses on moral grounds and also forbids him from doing it himself. Rasheed tries to eliminate Sarkar's supremacy with the help of Selvar Mani (Kota Srinivasa Rao), Sarkar's former associate, Vishram Bhagat and Swami Virendra (Jeeva). Meanwhile, they trap Sarkar by assassinating a righteous, upright, Ahimsa political leader and an outspoken critic of Sarkar, Motilal Khurana (Anupam Kher).

He received many awards and accolades for outstanding work in agriculture including the prestigious Crawford Reid Memorial Award instituted by the Irrigation Association, USA for "Significant achievements in promoting proper irrigation techniques and in fostering major advancements in the Industry outside the United States of America" in 1997. He was the first Indian and the second Asian to receive this honour. He was greatly influenced by the Jain teachings of Ahimsa (non-violence) and Anekāntavāda (multiplicity of view points). Jain died at Jaslok Hospital in Mumbai on 25 February 2016 from multi-organ failure, septicaemia, and listeriosis.

Mohandas Gandhi pioneered the art of Satyagraha, typified with a strict adherence to ahimsa (non-violence), and civil disobedience. This permitted common individuals to engage the British in revolution, without employing violence or other distasteful means. Gandhi's equally strict adherence to democracy, religious and ethnic equality and brotherhood, as well as activist rejection of caste-based discrimination and untouchability united people across these demographic lines for the first time in India's history. The masses participated in India's independence struggle for the first time, and the membership of the Congress grew over tens of millions by the 1930s.

Gopal Singh, commenting on meat being served in the langar during the time of Guru Angad Gyani Sher Singh—who was the head priest at the Darbar Sahib—notes that ahimsa does not fit in with Sikh doctrine. W. Owen Cole and Piara Singh Sambhi comment that if the Sikh Gurus had made an issue on vegetarianism, it would have distracted from the main emphasis of Sikh spirituality. H. S. Singha and Satwant Kaur comment on how ritually-slaughtered meat is considered a sin for initiated Sikhs. G. S. Sidhu also notes that ritually-slaughtered meat is taboo for a Sikh.

A Sadhvi, like a Sadhu, enters the mendicant order by making the Five vows: Ahimsa (Non-violence or Non-injury), Satya (Truthfulness), Asteya (Non-stealing), Brahmacharya (Abstinence from sex and sensual pleasures), and Aparigraha (Non-attachment). Describing the conduct of aryikas, Champat Rai Jain in his book, Sannyāsa Dharma writes: Jains supporting the spiritual liberation of womankind note that their conduct is inclusive in such a path: "It is by way of the Three Jewels that one attains moksa. Nowhere in the Agamas is it stated that women are unable to realise these Three Jewels" (the right faith, right knowledge, and right conduct).

Rudolph argues that after a false start in trying to emulate the English in an attempt to overcome his timidity, Gandhi discovered the inner courage he was seeking by helping his countrymen in South Africa. The new courage consisted of observing the traditional Bengali way of "self- suffering" and, in finding his own courage, he was enabled also to point out the way of 'Satyagraha' and 'ahimsa' to the whole of India. Gandhi's writings expressed four meanings of freedom: as India's national independence; as individual political freedom; as group freedom from poverty; and as the capacity for personal self-rule.Anthony Parel, ed.

ISCOWP (International Society for Cow Protection) was designed to “present alternatives to agricultural and dietary practices that support and depend upon the meat and dairy industries’ slaughter of innocent animals, specifically the cow”. Their philosophy of “compassionate cow protection” stems from the Hindu Vedic value of ahimsa, or non-violence, and the deity Krishna's affection for cows and butter. ISCOWP believes that “the tenets of cow protection are universal and non-sectarian, available to all regardless of race, creed, or nationality”. ISKCON has a number of cow protection farms and centers known as “goshalas” around the world in farming communities and temples.

At the Sacred Earth Gathering held on the sidelines of the 1992 Earth Summit, the World Movement of Non-Violence for Peace and Environment was launched in Rio with Guruji serving as a founding President along with Dr. Robert Muller. That same year, a Jain Studies Department was initiated at Columbia University, New York, and a Jain "Chair" established at Toronto University in Canada under his inspiration. A Jain Encyclopedia was also incorporated into the Hindu Encyclopedia (Macmillan Press). Sushil Kumar inspired the founding of many spiritual organizations, including the World Fellowship of Religions (1957) and the Vishwa Ahimsa Sangh (1957).

For hundreds of years and as long as historical records are available, Jain monks did not use any mechanical means for travel. However, on June 17, 1975, Kumar made the decision to travel outside India by aircraft. He said he was prodded in meditation to do so by the 12 C Acharya, Dadaguru Manidhari Jinchandra Suriji Maharaj. Dadaguru asked him to travel to faraway lands to spread Bhagwan Mahavir's message of ahimsa (non-injury) and anekantavada ( belief that no one has a monopoly on truth) This act allowed other Jain monks and nuns to begin using mechanical means of travel, including outside India.

Diet in Hinduism varies with its diverse traditions. The ancient and medieval Hindu texts recommend ahimsa—non-violence against all life forms including animals because they believe that it minimizes animal deaths.Susan Dudek (2013), Nutrition Essentials for Nursing Practice, Wolters Kluwer Health, , page 251Angela Wood (1998), Movement and Change, Nelson Thornes, , page 80 Many Hindus follow a vegetarian diet (that may or may not include eggs and dairy products), that they believe is in sync with nature, compassionate, respectful of other life forms. Diet of non-vegetarian Hindus can include fish, poultry and goat meat in addition to eggs and dairy products.

Michael Tobias's PBS film Ahimsa –Nonviolence premiered in the United States on December 25, 1987. Taking three years to make, it was the first major film to portray the life of Jains (a religious group) in India. Southeast Asian religions professor Christopher Chapple said that the film "elegantly portrays several Jain leaders and extols the religion as the great champion of animal rights and nonviolent living."Jainism and Ecology: Nonviolence in the Web of Life, edited by Christopher Key Chapple, Center for the Study of World Religions, Harvard Divinity School, Religions of the World and Ecology Series, 2002.

Ashoka implemented principles of ahimsa by banning hunting and violent sports activity and ending indentured and forced labor (many thousands of people in war-ravaged Kalinga had been forced into hard labour and servitude). While he maintained a large and powerful army, to keep the peace and maintain authority, Ashoka expanded friendly relations with states across Asia and Europe, and he sponsored Buddhist missions. He undertook a massive public works building campaign across the country. Over 40 years of peace, harmony and prosperity made Ashoka one of the most successful and famous monarchs in Indian history.

Similarly, states John Cort, a mendicant's great vow of ahimsa requires that he or she must avoid gross and subtle forms of violence to all six kinds of living beings (earth beings, water beings, fire beings, wind beings, vegetable beings and mobile beings). In contrast, a Jain householder's minor vow requires no gross violence against higher life forms and an effort to protect animals from "slaughter, beating, injury and suffering". Apart from five fundamental vows seven supplementary vows are prescribed for a śrāvaka. These include three guņa vratas (Merit vows) and four śikşā vratas (Disciplinary vows).

In a chapter on Buddhist solutions to global conflict in Conflict, Culture, Change: Engaged Buddhism in a Globalizing World, Sulak Sivaraksa explains the principle of nonviolence in the teachings of Buddhism. Sulak describes the three forms of violence according to the Buddha's teachings, "Every action has three doors, or three ways we create karma: through body, speech, and mind". Sulak explains that nonviolence, or ahimsa, does not mean non-action. For example, if a person sees a violent act and does not attempt to prevent it, this can be considered an act of violence because the bystander is not acting with compassion.

Mahavira, the 24th Teerthankar of Jainism, believed that the only way to be released from the cycle of life (birth, death, and then rebirth), one must follow ahimsa and not harm any living creature (Regenstein 1991, p. 229). Some Jains will carry a broom with them and sweep their path as they walk to avoid stepping on any living creature. Jains will also wear masks over their mouths to prevent swallowing insects and inspect their fruit for worms. The fruit inspection is not, however, because of their aversion of worms, but for the protection of the worms themselves (Regenstein 1991, p. 229-230).

As a part of Prime Minister Narendra Modi's Make in India campaign, Kochhar's collection introduced the indigenous ahimsa silk (Peace Silk) at New York Fashion Week, 2015. Her designs were featured by amputee model Rebekah Marine. She has showcased her contemporary collections at the New York Fashion Week for several seasons. One of the most memorable ones was promoting the awareness of acid-burned victims through the “Bring Beauty Back” movement by having acid-survivor Reshma Qureshi take to the ramp, which was covered by over 280 media houses across the globe, including The New York Times, Cosmopolitan, and Vogue.

Most believe that the ātman (spirit, soul)—the person's true self—is eternal. In part, this stems from Hindu beliefs that spiritual development occurs across many lifetimes, and goals should match the state of development of the individual. There are four possible aims to human life, known as the purusharthas (ordered from least to greatest): (i)Kāma (wish, desire, love and sensual pleasure), (ii)Artha (wealth, prosperity, glory), (iii)Dharma (righteousness, duty, morality, virtue, ethics), encompassing notions such as ahimsa (non-violence) and satya (truth) and (iv)Moksha (liberation, i.e. liberation from Saṃsāra, the cycle of reincarnation).

The Bodhisattva meets with Alara Kalama, Borobudur relief. According to scholars of Indology such as Richard Gombrich, the Buddha's teachings on Karma and Rebirth are a development of pre-Buddhist themes that can be found in Jain and Brahmanical sources, like the Brihadaranyaka Upanishad. Likewise, samsara, the idea that we are trapped in cycle of rebirth and that we should seek liberation from this through non-harming (ahimsa) and spiritual practices, pre-dates the Buddha and was likely taught in early Jainism. In various texts, the Buddha is depicted as having studied under two named teachers, Āḷāra Kālāma and Uddaka Rāmaputta.

The 5th-century CE Tamil scholar Valluvar, in his Tirukkural, taught ahimsa and moral vegetarianism as a personal virtue. Philosopher Michael Allen Fox asserts that "Hinduism has the most profound connection with a vegetarian way of life and the strongest claim to fostering and supporting it." In the ancient Vedic period (between 1500 and 500 BCE), although the laws allowed the consumption of some kinds of meat, vegetarianism was encouraged. Hinduism yields several foundations for vegetarianism as the Vedas, the oldest and sacred texts of Hinduism, assert that all creatures manifest the same life force and therefore merit equal care and compassion.

The Mahamastakabhisheka rituals are performed once in every twelve years on the Statue of Ahimsa, of the first Jain Tirthankar Rishabhdev in Mangi Tungi. Rath Yatra is the main attraction of Ranmnavami where the bathing of idols, Lord Rama and Hanuman in the Ganges can be witnessed. This auspicious Rath Yatra is celebrated at the Sansthan Shri Kalaram Mandir located at the Panchvati Van, which is dedicated to Lord Rama. The second day of the festival is the most important one, in which a long procession headed by the Pujadhikari is held accompanied by the Rath Of Lord Yama.

Tying up, injuring, mutilating, burdening with heavy load and depriving from food and drinks any animal or human being, with one's mind polluted by anger and other passions are the five ' or transgressions of the vow of ahimsa. However, it is to be understood that ultimately, there is limited spiritual progress and no emancipation unless the major vows are adhered to. Jainism is perhaps the only religion in the world that requires all its adherents to follow a strict vegetarian diet. Vegetarian food that also involves more harm to the living beings such as roots, bulbs, multi seeded vegetables etc.

Another aspect that provides a rationale to the avoidance of hiṃsā is that, any acts of himsā results in himsā to self. Any act of violence though outwardly is seen to harm others, harms the soul of the person indulging in the act. Thus by an act of violence, a soul may or may not injure the material vitalities known as of someone else, but always causes injury to its own bhāva praṇa or the psychic vitalities by binding the soul with karmas. It would be entirely wrong to see Ahimsa in Jainism in any sentimental light.

Gautama says that there are outward differences, and these differences are "because the moral and intellectual capabilities of the followers of the ford-makers have differed". According to Wendy Doniger, Parshvanatha allowed monks to wear clothes; Mahavira recommended nude asceticism, a practice which has been a significant difference between the Digambara and Śvētāmbara traditions. According to the Śvētāmbara texts, Parshvanatha's four restraints were ahimsa, aparigraha (non-possession), asteya (non-stealing) and satya (non-lying). Ancient Buddhist texts (such as the Samaññaphala Sutta) which mention Jain ideas and Mahavira cite the four restraints, rather than the five vows of later Jain texts.

Clothing Distribution With Lha Lha annually collects thousands of articles of clothing, shoes, and other items at its office on Temple Road—the majority of the collected items are donated by volunteers and visiting tourists. Lha has partnered with the local Rotary Club to facilitate clothing distribution campaigns and, each month, Lha donates 100 to 200 items of clothing to the Rotary Club. The Rotary Club helps with the distribution of clothing to the people who reside in the slums of lower Dharamsala. From Ahimsa House, Lha also coordinates additional campaigns throughout the year that assist the people living in McLeod Ganj.

The Gandhi Study Circle, ARSD College, is dedicated to propagate the message of Gandhiji to young students as well as the college fraternity to instil the values of satya, ahimsa and shanti. The Gandhi Study Circle provides an active platform to the students to express diverse opinions on different topics, going beyond mere promotion of Gandhian values. To achieve the stipulated objectives the society organizes seminars, debates, quiz competitions, peace marches, observance on Gandhi Jayanti and Martyr’s Day. The Gandhi Study Circle attempts to understand Gandhi and place Gandhian thought and its relevance within a contemporary framework.

In the Yoga Sūtras (II.30), aparigraha is listed as the fifth of the Yamas or code of self-restraint, after with Ahimsa (nonviolence), Satya (non-falsehoods, truthfulness), Asteya (not stealing), and Brahmacharya (sexual chastity in one's feelings and actions).Georg Feuerstein and Jeanine Miller (1997), The Essence of Yoga, , Chapter 1 Aparigraha is thus one of the five essential restraints (yamas, "the don'ts") in Hinduism, that with five essential practices (niyamas, "the dos") are suggested for right, virtuous, enlightened living. While Yoga Sutras distills the ten yamas and niyamas, these virtues appear, in various discussions, in Vedic texts.

Gandhi, states Richards, described the term "God" not as a separate power, but as the Being (Brahman, Atman) of the Advaita Vedanta tradition, a nondual universal that pervades in all things, in each person and all life. According to Nicholas Gier, this to Gandhi meant the unity of God and humans, that all beings have the same one soul and therefore equality, that atman exists and is same as everything in the universe, ahimsa (non- violence) is the very nature of this atman. Salt Satyagraha to defy colonial law giving salt collection monopoly to the British.Salt March: Indian History , Encyclopædia Britannica His satyagraha attracted vast numbers of Indian men and women.

One of the earliest mythic motifs in the Buddha's life is the notion that he is a “Great Man” (mahāpurisa), who must choose his destiny. If he remains in the home, he will become a righteous universal emperor or "wheel turning monarch" (Pali: Cakkavatti; Sanskrit: Cakravartin), while is he chooses the way of renunciation he will become a Buddha. Of course, the historical bodhisattva chooses renunciation, but stories are told of those in the past who chose kingship. These are depicted to show an ideal of Buddhist leadership, one who rules without violence (ahimsa) while exemplifying and promoting Buddhist values.Harvey, Peter (2000), An Introduction to Buddhist Ethics Foundations, Values and Issues.

The German orientalist Paul Deussen, who partially translated the Garuda Upanishad describes it essentially as a snake-charm dedicated to Garuda, the mount of Vishnu, and the eternal foe of serpents. It serves two objectives: to prevent snakebite and to alleviate the evil effects of the bite. The snake charm was elevated to the status of the Upanishad due to the imminent danger of snakebite in India, where people had to walk in the dark in snake-infested regions or work in fields and forests. Pious people following the dictum of Ahimsa have to resort to snake charm, as for them killing snakes is taboo.

The Jain text of Kalpasutra describes Mahavira's asceticism in detail, whose life is a source of guidance on most of the ascetic practices in Jainism: Note: ISBN refers to the UK:Routledge (2001) reprint. URL is the scan version of the original 1884 reprint Both Mahavira and his ancient Jaina followers are described in Jainism texts as practicing body mortification and being abused by animals as well as people, but never retaliating and never initiating harm or injury (ahimsa) to any other being. With such ascetic practices, he burnt off his past Karma, gained spiritual knowledge, and became a Jina. These austere practices are part of the monastic path in Jainism.

Titze, Kurt, Jainism: A Pictorial Guide to the Religion of Non- Violence, Mohtilal Banarsidass, 1998 Famous quote on world peace as per Jainism by a 19th-century Indian legend, Virchand Gandhi: "May peace rule the universe; may peace rule in kingdoms and empires; may peace rule in states and in the lands of the potentates; may peace rule in the house of friends and may peace also rule in the house of enemies."Useful instructions, In Matter religious, moral and others by Motilal M. Munishi, 1904 As with all Dharmic religions (Hinduism, Jainism, Buddhism and Sikhism), ahimsa (avoidance of violence) is a central concept.

Over time, new virtues were conceptualized and added, some replaced, others merged. For example, Manusamhita initially listed ten virtues necessary for a human being to live a dharmic (moral) life: Dhriti (courage), Kshama (forgiveness), Dama (temperance), Asteya (Non-covetousness/Non-stealing), Saucha (purity), Indriyani-graha (control of senses), dhi (reflective prudence), vidya (wisdom), satyam (truthfulness), akrodha (freedom from anger). In later verses this list was reduced to five virtues by the same scholar, by merging and creating a more broader concept. The shorter list of virtues became: Ahimsa (Non-violence), Dama (temperance), Asteya (Non- covetousness/Non-stealing), Saucha (purity), Satyam (truthfulness).Gupta, B. (2006).

The 25' Centenary Celebration of the 24th Tirthankara of Jainism, Lord Mahavir, was convened by him in India. He also founded the International Mahavir Mission (1977), the World Jain Congress (1981) and the World Center of Non-Violence. He was the Honorary President of the World Conference of Religions for Peace, the director of the Temple of Understanding, a Founding Member of the Global Forum of Spiritual and Parliamentary Leaders on Human Survival, President of the Punjab Peace Unity Committee, President of the Ram Janambhoomi-Babri Masjid Solution Committee and a Founding Member of the Vishwa Hindu Parishad. His aim was uniting the world in a State of Ahimsa.

The texts of Buddhism state ahimsa to be one of five ethical precepts, which requires a practicing Buddhist to "refrain from killing living beings". Slaughtering cow has been a taboo, with some texts suggest taking care of a cow is a means of taking care of "all living beings". Cattle is seen as a form of reborn human beings in the endless rebirth cycles in samsara, protecting animal life and being kind to cattle and other animals is good karma. The Buddhist texts not only state that killing or eating meat is wrong, it urges Buddhist laypersons to not operate slaughterhouses, nor trade in meat.

Ahimsa-vrata practiced by the Svetambras refers to the renunciation of killing. Basically, there are five kinds of tyāgas included in the eleven pratimās viz. sacitta-tyāga pratimā, the stage of renouncing uncooked food; ārambha-tyāga pratimā, the stage of abandonment of all professional activity; parigraha-tyāga pratimā, the stage of transferring publicly one’s property to a son or relative; anumati-tyāga pratimā, the stage of leaving the household and refraining from counselling in household matters, and uddista-tyāga pratimā, the stage of not eating food especially prepared for oneself i.e. the stage of seeking alms like a monk, commonly followed by Svetambras , Digambaras and Avasyaka-Curni.

The texts of Buddhism state ahimsa to be one of five ethical precepts, which requires a practicing Buddhist to "refrain from killing living beings". Slaughtering cow has been a taboo, with some texts suggest taking care of a cow is a means of taking care of "all living beings". Cattle is seen as a form of reborn human beings in the endless rebirth cycles in samsara, protecting animal life and being kind to cattle and other animals is good karma. The Buddhist texts state that killing or eating meat is wrong, and they urge Buddhist laypersons to not operate slaughterhouses, nor trade in meat.

Yesudas' most popular Hindi songs are in the 1976 movie Chitchor, with music given by Ravindra Jain. On 14 November 1999, Yesudas was presented with an honorary award by UNESCO for "Outstanding Achievements in Music and Peace" at the "Music for Peace" event in Paris, a concert held to mark the dawn of the new millennium and whose attendees included artistes such as Lionel Richie, Ray Charles, Montserrat Caballé, and Zubin Mehta. In 2001 he sang for album Ahimsa in Sanskrit, Latin and English and in a mix of styles including new-age and Carnatic. In his music concerts in the Middle East he sings Arabic songs in the Carnatic style.

The group organizes initiatives promoting a stronger sense of community. It has donated $250,000 to the National September 11 Memorial & Museum in New York City to educate future generations about the importance of ahimsa, or non-violence and the consequences of hatred. To convey other values such as coexistence, faith, friendship, fearlessness, and service prevalent in Hinduism and Indian culture, it produced the IMAX film, Mystic India, which was shown in theaters around the world and is on permanent display at Swaminarayan Akshardham in New Delhi. Caring for the elderly, disabled, and other vulnerable populations is also a core value promoted by the organization.

Chapter 93 of the Garuda Purvakhanda presents sage Yajnavalkya's theory on laws of virtue. The text asserts that knowledge is condensed in the Vedas, in texts of different schools of philosophy such as Nyaya and Mimamsa, the Shastras on Dharma, on making money and temporal sciences written by 14 holy sages. Thereafter, through Yajnavalkya, the text presents its laws of virtue. The first one, it lists, is charity (Dāna), which it defines as follows, The text similarly discusses the following virtues—right conduct, damah (self-restraint), ahimsa (non-killing, non-violence in actions, words and thoughts), studying the Vedas, and performing rites of passage.

Cow slaughter laws in various states of India Hinduism holds vegetarianism as an ideal for three reasons: the principle of nonviolence (ahimsa) applied to animals; the intention to offer only "pure" (vegetarian) or sattvic food to a deity and then to receive it back as prasad; and the conviction that an insentient diet is beneficial for a healthy body and mind and that non-vegetarian food is detrimental for the mind and for spiritual development. Buddhist vegetarianism has similar strictures against hurting animals. The actual practices of Hindus and Buddhists vary according to their community and according to regional traditions. Jains are especially rigorous about not harming sentient organisms.

Buddhism encompasses a variety of traditions, beliefs and spiritual practices largely based on teachings attributed to Gautama Buddha. Ahimsa, a term meaning 'not to injure', is a primary virtue in Buddhism. Nirvana is the earliest and most common term for the goal of the Buddhist path and the ultimate eradication of dukkha—nature of life that innately includes "suffering", "pain" or "unsatisfactoriness". Violent actions and thoughts, actions which harm and debase others and thoughts which contemplate the same, stand in the way of spiritual growth and the self-conquest which leads to the goal of existence and they are normally deemed unskilled (akusala) and cannot lead to the goal of Nirvana.

As opposed to the popular views propagated by non-practicing Western and Indian sociologists and Indologists, the notion of Brahmin vegetarianism is not directly due to the influence of Buddhism or Jainism. Buddhism could not itself influence its followers to adhere to the idea of total ahimsa as most Buddhists from the times of the Buddha until today are meat eaters. Theravada Buddhist tradition interprets the last meal of Buddha offered by Cunda to be pork, to which they attach no stigma or see no violation of the ahinsa principle. Buddhist vegetarianism is a rare concept even in Buddhist countries like Myanmar and Thailand.

Buddhism is generally seen as among the least violent religious traditions,Buddhist Warfare by Michael Jerryson and Mark Juergensmeyer / Oxford University Press 2010, p.3 and Ahimsa (do no harm), is a primary virtue in Buddhism. Aung San Suu Kyi is a Buddhist nonviolent pro-democracy activist and leader of the National League for Democracy in Myanmar (Burma), who became State Counsellor (similar to prime minister) of Myanmar in April 2016. A devout Buddhist, Suu Kyi won the Rafto Prize and the Sakharov Prize for Freedom of Thought in 1990 and in 1991 was awarded the Nobel Peace Prize for her peaceful and non-violent struggle under a repressive military dictatorship.

Bengali Sunni Jameh Mosque in downtown Yangon The first instance of persecution that can be shown to have resulted from religious reasons occurred during the reign of King Bayinnaung, 1550-1589 AD. After conquering Bago in 1559, he prohibited the practice of halal, specifically, killing food animals in the name of God. He was religiously intolerant, forcing some of his subjects to listen to Buddhist sermons, possibly converting by force. He also disallowed the official Islamic feast Eid al- Adha, which is associated with the sacrifice of cattle. In Buddhism the killing of animals is regarded as a cruel practice and the Buddha preached ahimsa or non-violence.

Hinduism is one of the six primary religions of India (Regenstein 1991, p. 221). Hinduism has evolved over several centuries from Vedic times when there was no restriction on animal worship and also animal consumption for food, to later Buddhist and Jain-influenced eras that led to a wider concept adoption of non-violence or ahimsa and respect for animals, as a major constituent in Dharmic belief systems (Regenstein 1991, p. 223). Humans and animals are believed to be one family and therefore, humans should treat all living creatures with respect and kindness. It is also believed that human beings themselves re-incarnate as animals based on their deeds or karma.

He describes the social context of Indian Jain renouncers, a group of itinerant celibate renouncers living an ascetic life of spiritual purification and salvation. The Jainist interpretation of the doctrine of ahimsa (an extremely rigorous application of principles of nonviolence) influences the diet of Jain renouncers and compels them to avoid preparing food, as this could potentially involve violence against microscopic organisms. Since Jain renouncers do not work, they rely on food donations from lay families within the Jain community. However, the former must not appear to be having any wants or desires, and only very hesitantly and apologetically receives the food prepared by the latter.

Harvey J. Sindima (2009), Introduction to Religious Studies, University Press of America, , pages 93-94, 99-100 Sannyasa has historically been a stage of renunciation, ahimsa (non-violence) peaceful and simple life and spiritual pursuit in Indian traditions. However, this has not always been the case. After the invasions and establishment of Muslim rule in India, from the 12th century through the British Raj, parts of the Shaiva(Gossain) and Vaishnava(Bairagi) ascetics metamorphosed into a military order, where they developed martial arts, created military strategies, and engaged in guerrilla warfare. These warrior sanyasi (ascetics) played an important role in helping European colonial powers establish themselves in the Indian subcontinent.

While Jainism enjoins observance of total nonviolence by the ascetics, it is often argued that the man is constantly obliged to engage in destructive activities of eating, drinking, breathing and surviving in order to support his body. According to Jainism, life is omnipresent with infinite beings including microorganisms pervading each and every part of the universe. Hence it may still be possible to avoid killing of gross animals, but it is impossible to avoid killing of subtle microorganisms in air and water, plant life and various types of insects that may be crushed by walking. However, the Jain conception of ahimsa is quite different from what is commonly understood by violence.

This moral virtue in early Buddhist texts, both in context of harm or killing of animals and human beings, is similar to ahimsa precepts found in the texts particularly of Jainism as well as of Hinduism, and has been a subject of significant debate in various Buddhist traditions. The prohibition on stealing in the Pali Canon is an abstention from intentionally taking what is not voluntarily offered by the person to whom that property belongs. This includes, states Bhikkhu Bodhi, taking by stealth, by force, by fraud or by deceit. Both the intention and the act matters, as this precept is grounded on the impact on one's karma.

Buddhism was officially introduced to Japan in the 6th century CE. A central teaching of Buddhism is ahimsa, or nonviolence towards all living things, and its proscriptions against killing animals and encouragement of vegetarianism were highly influential in several periods of Japanese history. In 675, Emperor Tenmu banned the consumption of meat (with exceptions for fish and wild animals) due to his devout Buddhism, though the ban seems not to have been well-observed. Meat was reintroduced when Christian missionaries from Portugal and Netherlands arrived in Japan (beginning in the 16th century with their omnivorous diets. The ban on eating meat was reinstated in 1687 under the Buddhist Tokugawa shogunate.

Women at a village pond in 240px Developed for a main use in Bangladesh, the cloth filter is a simple and cost-effective appropriate technology method for reducing the contamination of drinking water. Water collected in this way has a greatly reduced pathogen count - though it will not necessarily be perfectly safe, it is an improvement for poor people with limited options. Filtering water to free it from micro-organisms has been an age-old practice among Jains who carefully remove the micro-organisms in the cloth through filtered water in order to follow doctrine of Ahimsa or non-violence, preventing pain to any living creature.

Pritish Nandy has worked for many causes but is best known as the founder of People for Animals, India's largest animal protection NGO that Maneka Gandhi, its co-founder, heads and runs as chairperson. He received the International Humanitarian Award at the Genesis Awards in Los Angeles in 2012, supported by the Humane Society of the United States, the largest animal protection body in the US. On 28 November 2012 Pritish Nandy founded World Compassion Day, a platform for promoting the values of compassion and ahimsa, and the first lecture on the occasion was delivered in Mumbai by the 14th Dalai Lama who spoke on the ethical treatment of animals.

There are Five Great vows prescribed to followers of Jainism; Ahimsa (non-violence), Satya (not lying), Asteya (not stealing), Brahmacharya (chastity), and Aparigraha (non- possession). A further seven supplementary vows are also prescribed, which include three Gunavratas (merit vows) and four Shiksha vratas (disciplinary vows). The three Gunavratas are: Digvrata (limited movements, limiting one's area of activity), Bhogopabhogaparimana (limiting use of consumable and non- consumable things), and Anartha-dandaviramana (abstain from purposeless sins). The Shikshavratas include: Samayika (vow to meditate and concentrate for limited periods), Desavrata (limiting movement and space of activity for limited periods), Prosadhopavāsa (fasting for limited periods), and Atithi- samvibhag (offering food to the ascetic).

An important value in Buddhist ethics is non-harming or non-violence (ahimsa) to all living creatures from the lowest insect to humans which is associated with the first precept of not killing. The Buddhist practice of this does not extend to the extremes exhibited by Jainism (in Buddhism, unintentional killing is not karmically bad), but from both the Buddhist and Jain perspectives, non-violence suggests an intimate involvement with, and relationship to, all living things.Carl Olson, The Different Paths of Buddhism p.73 The Buddha also emphasized that ‘good friendship (Kalyāṇa-mittatā), good association, good intimacy’ was the whole, not the half of the holy life (SN 45.2).

85–98 According to Sabine Scholz, the application of the Anekantavada as a religious basis for "intellectual Ahimsa" is a modern era reinterpretation, one attributed to the writings of A.B. Dhruva in 1933. This view states that Anekantavada is an expression of "religious tolerance of other opinions and harmony". In the 21st century, some writers have presented it as an intellectual weapon against "intolerance, fundamentalism and terrorism". Other scholars such as John E. Cort and Paul Dundas state that, while Jainism indeed teaches non-violence as the highest ethical value, the reinterpretation of Anekantavada as "religious tolerance of other opinions" is a "misreading of the original doctrine".

Ahimsa has an area of and is contiguous with a much larger area of bushland, Pennant Hills Park, to the north.Beecroft Cheltenham Civic Trust 1976 The vegetation is described as dry sclerophyll (hard leafed) bushland on Sydney sandstone and is typical of the flora associated with the Northern Hills District of Sydney. The northwest, northeast and part of the southeast boundaries are delimited by unmade road reserves, Malton Road (part) and Lyne Road (also known as Cobram Road). It is located on a small ridge, formerly and unofficially called Native Rose Ridge, on the inside of a sharp curve in a creek draining the Beecroft Cheltenham area.

In conventional sericulture, the cocoons are boiled with the larvae still inside; however, if the cocoons are boiled after the larvae have left them, the silk made is then called "non-violent silk" or "Ahimsa silk". In China, the silks are given different names when silkworms are reared on different plants, as the diet of the silkworms has an effect on the quality of the silk. For example, silk from larvae on the wild mulberry is called zhe, while those on the oak Quercus dentata produce hu. Tussar silk is considered more textured than cultivated Bombyx or "mulberry" silk, but it has shorter fibres, which makes it less durable.

Although poor roads and the prevailing war conditions prevented him from entering Iraq, Guruji was widely recognized and appreciated for his valiant efforts to stop the Gulf War. At the World Parliament of Religions conference at Chicago in 1993, he delivered the keynote address where he emphasized the need to create a charter of Animal Rights for ecological balance, a key to human survival. Siddhachalam, a Jain ashram he founded in the U.S., draws pilgrims from around the world. In 1982, the International Mahavir Jain Mission founded by him became affiliated with the United Nations and the concept of Ahimsa was adopted at the Sacred Earth Gathering as a core principle for protecting all forms life.

According to Paul Dundas, in and after the 12th century, Muslim destruction caused Jain scholars to revisit their theory of Ahimsa (non-violence). For example, Jinadatta Suri in the 12th century, wrote during a time of widespread destruction of Jain temples and blocking of Jaina pilgrimage by Muslim armies, that "anybody engaged in a religious activity who was forced to fight and kill somebody" in self-defense would not lose merit. After the 12th-century, the temples, pilgrimage and naked ascetic tradition of Jainism suffered persecution during the Muslim rule, with the exception of Akbar whose religious tolerance and support for Jainism led to a temporary ban on animal killing during the Jain religious festival of Paryusan.

Vegetarian diet is favored in many ancient Hindu texts. A vegetarian plate is shown above. The Upanishads form the basis for Vedanta, which is considered the culmination of the Vedas and the philosophical paradigm of Hinduism, and support the abstention from injuring living beings, proposing ahimsa as a necessity for salvation or enlightenment (Chandogya Upanishad 8.15). The Upanishads and Sutra texts of Hinduism discuss moderate diet and proper nutrition, as well as Aharatattva (dietetics).Caraka Samhita Ray and Gupta, National Institute of Sciences, India, pages 18-19 The Upanishads and Sutra texts invoke the concept of virtuous self-restraint in matters of food, while the Samhitas discuss what and when certain foods are suitable.

Despite the promotion of ahimsa (non-violence) within Sanatana Dharma, and there being no concept of martyrdom,Stephen Knapp (2006) The Power of the Dharma: An Introduction to Hinduism and Vedic Culture there is the belief of righteous duty (dharma), where violence is used as a last resort to resolution after all other means have failed. Examples of this are found in the Mahabharata. Upon completion of their exile, the Pandavas were refused the return of their portion of the kingdom by their cousin Duruyodhana; and following which all means of peace talks by Krishna, Vidura and Sanjaya failed. During the great war which commenced, even Arjuna was brought down with doubts, e.g.

He was the pioneer of a brand of nonviolence (or ahimsa) which he called satyagraha—translated literally as "truth force". This was the resistance of tyranny through civil disobedience that was not only nonviolent but also sought to change the heart of the opponent. He contrasted this with duragraha, "resistant force", which sought only to change behaviour with stubborn protest. During his 30 years of work (1917–1947) for the independence of his country from the British Raj, Gandhi led dozens of nonviolent campaigns, spent over seven years in prison, and fasted nearly to the death on several occasions to obtain British compliance with a demand or to stop inter-communal violence.

Little also says Rosenberg identified Mahatma Gandhi as an inspiration for the NVC model, and that Rosenberg's goal was to develop a practical process for interaction rooted in the philosophy of Ahimsa, which Little translates as "the overflowing love that arises when all ill-will, anger, and hate have subsided from the heart." Unlike Gandhi, Rosenberg endorses the idea of protective force when physical conflict may prove unavoidable. As long as force is not punitive, the use of protective force is acceptable with the sole intent of protecting life; without passing judgment on the person or behavior. In order to show the differences between communication styles, Rosenberg started to use two animals.

The ethical prohibition against harming any human beings or other living creatures (Ahimsa, अहिंसा), in Hindu traditions, can be traced to the Atman theory. This precept against injuring any living being appears together with Atman theory in hymn 8.15.1 of Chandogya Upanishad (ca. 8th century BCE),Sanskrit original: तधैतद्ब्रह्मा प्रजापतये उवाच प्रजापतिर्मनवे मनुः प्रजाभ्यः आचार्यकुलाद्वेदमधीत्य यथाविधानं गुरोः कर्मातिशेषेणाभिसमावृत्य कुटुम्बे शुचौ देशे स्वाध्यायमधीयानो धर्मिकान्विदधदात्मनि सर्वैन्द्रियाणि संप्रतिष्ठाप्याहिँसन्सर्व भूतान्यन्यत्र तीर्थेभ्यः स खल्वेवं वर्तयन्यावदायुषं ब्रह्मलोकमभिसंपद्यते न च पुनरावर्तते न च पुनरावर्तते ॥१॥; छान्दोग्योपनिषद् ४ Wikisource; English Translation: Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, , page 205 then becomes central in the texts of Hindu philosophy, entering the dharma codes of ancient Dharmasutras and later era Manu-Smriti.

Gandhi declared his allegiance to Advaita Vedānta, and was another popularizing force for its ideas. According to Nicholas Gier, this to Gandhi meant the unity of God and humans, that all beings have the same one soul and therefore equality, that atman exists and is same as everything in the universe, ahimsa (non-violence) is the very nature of this atman. Gandhi called himself advaitist many times, including his letters, but he believed that others have a right to a viewpoint different than his own because they come from a different background and perspective. According to Gier, Gandhi did not interpret maya as illusion, but accepted that "personal theism" leading to "impersonal monism" as two tiers of religiosity.

Sushruta Samhita, a Hindu text written in the 3rd or 4th century, in Chapter XLVI suggests proper diet as a means of treating certain illnesses, and recommends various fishes and meats for different ailments and for pregnant women,Kaviraj Kunja Lal Bhishagratna (1907), An English Translation of the Sushruta Samhita, Volume I, Part 2; see Chapter starting on page 469; for discussion on meats and fishes, see page 480 and onwardsSutrasthana 46.89; Sharirasthana 3.25. and the Charaka Samhita describes meat as superior to all other kinds of food for convalescents.Sutrasthana 27.87. Across the texts of Hinduism, there is a profusion of ideas about the virtue of Ahimsa when applied to non-human life, but without a universal consensus.

In Jain history, it was a metaphysical doctrine and a philosophical method to formulate its distinct ascetic practice of liberation. Jain history shows, to the contrary, that it persistently was harshly critical and intolerant of Buddhist and Hindu spiritual theories, beliefs and ideologies. John Cort states that the Anekantavada doctrine in pre-20th century Jain literature had no relation to religious tolerance or "intellectual Ahimsa". Jain intellectual and social history toward non-Jains, according to Cort, has been contrary to the modern revisionist attempts, particularly by diaspora Jains, to present "Jains having exhibited a spirit of understanding and tolerance toward non-Jains", or that Jains were rare or unique in practicing religious tolerance in Indian intellectual history.

According to Billboard, top international acts usually only performed in India if they were already touring in the region, as standalone concerts were not financially feasible. Arthur Fogel of Live Nation said that one of the factors in finally bringing U2 to India was that they were already "going to Southeast Asia, and there was the ability to add on a week at the end to accommodate Mumbai". On 22 November, the band released a new single, "Ahimsa", with Indian musician A.R. Rahman to promote their concert in India. During their 4 December concert in Saitama, the band announced "U2X Radio", a dedicated radio channel that will launch for Sirius XM subscribers and Pandora Radio users in 2020.

Padmavati, a Jain guardian deity. Like many ancient Indian traditions, Jainism does not believe in a creator, omnipotent, omniscient, eternal God; however, the cosmology of Jainism incorporates a meaningful causality-driven reality, and includes four realms of existence (gati), and one of them for deva (celestial beings, gods). A human being can choose and live an ethical life (karma), such as being non- violent (ahimsa) against all living beings, thereby gain merit and be reborn as deva. Jain texts reject a trans-cosmic God, one who stands outside of the universe and lords over it, but they state that the world is full of devas who are in human-image with sensory organs, with the power of reason, conscious, compassionate and with finite life.

The Sanskrit word dharma has a much broader meaning than religion and is not its equivalent. All aspects of a Hindu life, namely acquiring wealth (artha), fulfillment of desires (kama), and attaining liberation (moksha), are part of dharma, which encapsulates the "right way of living" and eternal harmonious principles in their fulfillment. According to the editors of the Encyclopædia Britannica, ' historically referred to the "eternal" duties religiously ordained in Hinduism, duties such as honesty, refraining from injuring living beings (ahimsa), purity, goodwill, mercy, patience, forbearance, self-restraint, generosity, and asceticism. These duties applied regardless of a Hindu's class, caste, or sect, and they contrasted with svadharma, one's "own duty", in accordance with one's class or caste (varna) and stage in life (puruṣārtha).

Known for his persuasiveness, intellect and moral rectitude, he was asked by senior Indian political leader Gopal Krishna Gokhale to visit South Africa and help the Indian community there to resolve their political disputes with the Government. Arriving in January 1914, he met the 44-year-old Gujarati lawyer, Mohandas Gandhi, who was leading the Indian community's efforts against the racial discrimination and police legislation that infringed their civil liberties. Andrews was deeply impressed with Gandhi's knowledge of Christian values and his espousal of the concept of ahimsa (nonviolence) – something that Gandhi mixed with inspiration from elements of Christian anarchism. Andrews served as Gandhi's aide in his negotiations with General Jan Smuts and was responsible for finalizing some of the finer details of their interactions.

" In the 1994 article "The Devil in George Jones", Nick Tosches observes that the sixties "were a strange time for Jones. America was adrift in a fluorescent cloud of patchouli-scented ahimsa, and Jones, in his crew cut and his Nudie Cohn suits, seemed hopelessly out of sync. He began to let his hair grow out a bit, and he and Pappy (Daily, Jones's producer) gave folk rock their best shot with “Unwanted Babies,” a garbled protest song...Combining his middle name and his mother's maiden name, he released the record under the pseudonym Glen Patterson. 'We did a certain type of song that we thought would sell at that time,' George said, taken aback at the mention of it.

Several Śramaṇic movements have existed before the 6th century BCE, and these influenced both the āstika and nāstika traditions of Indian philosophy. The Śramaṇa movement gave rise to diverse range of heterodox beliefs, ranging from accepting or denying the concept of soul, atomism, antinomian ethics, materialism, atheism, agnosticism, fatalism to free will, idealization of extreme asceticism to that of family life, strict ahimsa (non-violence) and vegetarianism to permissibility of violence and meat-eating. Magadha kingdom was the nerve centre of this revolution. Jainism was revived and re- established after Mahavira, the last and the 24th Tirthankara, synthesised and revived the philosophies and promulgations of the ancient Śramaṇic traditions laid down by the first Jain tirthankara Rishabhanatha millions of years ago.

Religious perspectives on forgiveness. Forgiveness: Theory, research, and practice, pp 17–40 In Mahabharata, Indra praises Yudhishthira for his anukrosha — compassion, sympathy — for all creatures.W. Doniger, The Hindus: An Alternative History, Oxford University Press, , page 270 Tulsidas contrasts daya (compassion) with abhiman (arrogance, contempt of others), claiming compassion is a source of dharmic life, while arrogance a source of sin. Daya (compassion) is not kripa (pity) in Hinduism, or feeling sorry for the sufferer, because that is marred with condescension; compassion is feeling one with the sufferer.Pujya Paramtattva Swami, Catholics and Hindus: The Practice of Compassion as a Contribution to Peace The Catholic Church in England and Wales, United Kingdom (June 2013), pp 1–3 Compassion is the basis for ahimsa, a core virtue in Hindu philosophy.

For example, in verse II.35, Patanjali states that the virtue of nonviolence and non-injury to others (Ahimsa) leads to the abandonment of enmity, a state that leads the yogi to the perfection of inner and outer amity with everyone, everything.The Yoga Philosophy T. R. Tatya (Translator), with Bhojaraja commentary; Harvard University Archives, page 80Jan E. M. Houben and Karel Rijk van Kooij (1999), Violence Denied: Violence, Non-Violence and the Rationalization of Violence in South Asian Cultural History, Brill Academic, , pages 4-5 with footnotes In Sutra 2.31, Patanjali calls the Yamas Mahavratam, which means a Great Vow. Patanjali states that practice of the Yamas is universal and it should not be limited by class, place, time or circumstances.

Although Hinduism has historically not taken a stance on the death penalty and has little influence on the governments opinion of it, India (an 80% Hindu nation) has the lowest rate of execution of any other country. A basis can be found in Hindu teachings, such as the Mahabharata, for opposing the death penalty, even though it has historically been implemented by Hindu leaders. Hinduism preaches ahimsa (or ahinsa, non-violence), but also teaches that the soul cannot be killed and death is limited only to the physical body, explaining the difficulty in choosing an exact position on capital punishment. Hinduism's belief that life in this world is more of an illusion greatly decreases the religious impact on governments in majority Hindu nations.

Among the healing programs developed by Tiwari is The Peace Mandala, a program in where she leads hundreds of people worldwide in the creation of Peace Mandalas created from seeds and grains "to help generate inner harmony by reconnecting to nature's seed memory of wellness and love." The purpose of The Peace Mandalas is "to re-enliven humanity's memory of inner harmony and the awareness necessary to cooperate with and celebrate Mother Earth's profound gifts to humanity. Living Ahimsa brings awareness to the preservation of the seed-memory of nature, human sentiency and the integrity of Mother Earth." She appeared at Deepak Chopra's "Seduction of Spirit" meditation event in Toronto, Canada in August 2014 where she led the attendees through the creation of making a Peace Mandala.

Adi Shankara, in verse 1.25 to 1.26, discourages ritual worship and oblations to Deva (God), because that assumes the Self within is different than Brahman. The "doctrine of difference" is wrong, asserts Shankara, because, "he who knows the Brahman is one and he is another, does not know Brahman".Sanskrit:Upadesha sahasri English Translation: S Jagadananda (Translator, 1949), Upadeshasahasri, Vedanta Press, , page 16-17; However, prior to this declaration, Shankara asserts that the Self-knowledge is understood and realized when one's mind is purified by observation of Yamas (ethical precepts) such Ahimsa (non-injury, non-violence to others in body, mind and thoughts). Rituals and rites such as yajna (a fire ritual) can help draw and prepare the mind for the journey to Self-knowledge.

The Ellora Caves are a late site, which contains temples of all three religions, as the earlier Buddhist ones give way to later Hindu excavations. There is considerable similarity between the styles of the different religions, but often the Jains placed large figures of one or more of the 24 tirthankaras in the open air rather than inside the shrine. These statues later began to be very large, normally standing nude figures in the kayotsarga meditation position (which is similar to standing at attention). Examples include the Gopachal rock cut Jain monuments and the Siddhachal Caves, with groups of statues, and a number of single figures including the 12th-century Gommateshwara statue, and the modern Statue of Vasupujya and, largest of all at 108 feet (32.9 meters) tall, the Statue of Ahimsa.

Antonio Rigopoulos (1998), Dattatreya: The Immortal Guru, Yogin, and Avatara, State University of New York Press, , page 81 note 27 These texts mention a simple, ethical lifestyle but do not mention self-torture or body mortification. For example, Similarly, the Nirvana Upanishad asserts that the Hindu ascetic should hold, according to Patrick Olivelle, that "the sky is his belief, his knowledge is of the absolute, union is his initiation, compassion alone is his pastime, bliss is his garland, the cave of solitude is his fellowship", and so on, as he proceeds in his effort to gain self-knowledge (or soul-knowledge) and its identity with the Hindu metaphysical concept of Brahman. Other behavioral characteristics of the Sannyasi include: ahimsa (non-violence), akrodha (not become angry even if you are abused by others),P.

The International Day of Non-Violence is observed on 2 October, the birthday of Mahatma Gandhi. In January 2004, Iranian Nobel laureate Shirin Ebadi had taken a proposal for an International Day of Non-Violence from a Hindi teacher in Paris teaching international students to the World Social Forum in Mumbai. The idea gradually attracted the interest of some leaders of India's Congress Party ("Ahimsa Finds Teen Voice", The Telegraph, Calcutta) until a Satyagraha Conference resolution in New Delhi in January 2007, initiated by Indian National Congress President and Chairperson of the United Progressive Alliance Sonia Gandhi and Archbishop Desmond Tutu, called upon the United Nations to adopt the idea. On 15 June 2007 the United Nations General Assembly voted to establish 2 October as the International Day of Non-Violence.

JP, Lohia & Benipuri at Kisan Sabha CSP Patna Rally, August 1936The Congress Socialist Party (CSP) was a socialist caucus within the Indian National Congress. It was founded in 1934 by Congress members who rejected what they saw as the anti-rational mysticism of Gandhi as well as the sectarian attitude of the Communist Party of India towards the Congress. Influenced by Fabianism as well as Marxism-Leninism, the CSP included advocates of armed struggle or sabotage (such as Yusuf Meherally, Jai Prakash Narayan, and Basawon Singh (Sinha) as well as those who insisted upon Ahimsa or Nonviolent resistance (such as Acharya Narendra Deva). The CSP advocated decentralized socialism in which co-operatives, trade unions, independent farmers, and local authorities would hold a substantial share of the economic power.

Tsampa, flour made from roasted barley or naked barley, is the main staple in the high himalayas. Throughout Nepal, fermented, then sun-dried, leafy greens called Gundruk, are both a delicacy and a vital substitute for fresh vegetables in the winter. Momo dumplings with chutney A notable feature of Nepali food is the existence of a number of distinctive vegetarian cuisines, each a feature of the geographical and cultural histories of its adherents. The appearance of ahimsa, or the avoidance of violence toward all forms of life in many religious orders early in South Asian history, especially Upanishadic Hinduism, Buddhism and Jainism, is thought to have been a notable factor in the prevalence of vegetarianism among a segment of Nepal's Hindu and Buddhist populations, as well as among Jains.

Rebirth and karma doctrine in Jainism differ from those in Buddhism, even though both are non-theistic Sramana traditions. Jainism, in contrast to Buddhism, accepts the foundational assumption that soul exists (Jiva) and is involved in the rebirth mechanism. Further, Jainism considers that the rebirth has a start, that rebirth and redeath cycle is a part of a progression of a soul, karmic dust particles emanate from ethical or unethical intent and actions, these karmic particles stick to the soul which determines the next birth. Jainism, further asserts that some souls can never achieve liberation, that ethical living such as Ahimsa (non-violence) and asceticism are means to liberation for those who can attain liberation, and that liberated souls reach the eternal siddha (enlightened state) that ends their rebirth cycles.

Individuals have had a choice to enter, leave or change their god(s), spiritual convictions, accept or discard any rituals and practices, and pursue spiritual knowledge and liberation (moksha) in different ways.Bhavasar and Kiem, Spirituality and Health, in Hindu Spirituality, Editor: Ewert Cousins (1989), Gavin Flood, Brill's Encyclopedia of Hinduism, Editor: Knut Jacobsen (2010), Volume II, Brill, However, various schools of Hinduism do have some core common beliefs, such as the belief that all living beings have Atman (soul), a belief in karma theory, spirituality, ahimsa (non- violence) as the greatest dharma or virtue, and others. Religious conversion to Hinduism has a long history outside India. Merchants and traders of India, particularly from Indian peninsula, carried their religious ideas, which led to religious conversions to Hinduism in Indonesia, Vietnam, Cambodia and Burma.

The chapter 9 of Tattvartha Sutra by Umaswati describe how karmic particles can be stopped from attaching to the soul and how these can be shed. He asserts that gupti (curbing activity), dharma (virtues such as forbearance, modesty, purity, truthfulness, self-restraint, austerity, renunciation), contemplation, endurance in hardship (he lists twenty two hardships including hunger, thirst, cold, heat, nakedness, injury, lack of gain, illness, praise, disrespect), and with good character towards others (he lists five – equanimity, reinitiation, non-injury (ahimsa), slight passion and fair conduct), a soul stops karmic accumulations. External austerities such as fasting, reduced diet and isolated habitation, while internal austerities such as expiation, reverence, service, renunciation and meditation, according to Umaswati, along with respectful service to teachers and ailing ascetics help shed karma. The state of liberation is presented in Chapter 10 by Umaswati.

The best king is the Raja- rishi, the sage king. The Raja-rishi has self-control and does not fall for the temptations of the senses, he learns continuously and cultivates his thoughts, he avoids false and flattering advisors and instead associates with the true and accomplished elders, he is genuinely promoting the security and welfare of his people, he enriches and empowers his people, he practices ahimsa(non-violence against all living beings), he lives a simple life and avoids harmful people or activities, he keeps away from another's wife nor craves for other people's property. The greatest enemies of a king are not others, but are these six: lust, anger, greed, conceit, arrogance and foolhardiness. A just king gains the loyalty of his people not because he is king, but because he is just.

Patrick Olivelle (2005), Manu's Code of Law, Oxford University Press, , page 275 A few manuscripts of the text contain a different verse 4.204, according to Olivelle, and list the recommended virtues to be, "not injuring anyone, speaking the truth, chastity, honesty and not stealing" as central and primary, while "not being angry, obedience to the teacher, purification, eating moderately and vigilance" to desirable and secondary. In other discovered manuscripts of Manusmriti, including the most translated Calcutta manuscript, the text declares in verse 4.204 that the ethical precepts under Yamas such as Ahimsa (non-violence) are paramount while Niyamas such as Ishvarapranidhana (contemplation of personal god) are minor, and those who do not practice the Yamas but obey the Niyamas alone become outcasts.The Laws of Manu 4.204 George Bühler (translator), The Sacred Books of the East, Vol.

The chapter 9 of Tattvartha Sutra states how karmic particles can be stopped from attaching to the soul and how these can be shed. Umaswati asserts that gupti (curbing activity), dharma (virtues such as forbearance, modesty, purity, truthfulness, self-restraint, austerity, renunciation), contemplation, endurance in hardship (he lists twenty two hardships including hunger, thirst, cold, heat, nakedness, injury, lack of gain, illness, praise, disrespect), and with good character towards others (he lists five – equanimity, reinitiation, non-injury (Ahimsa), slight passion and fair conduct), a soul stops karmic accumulations. External austerities such as fasting, reduced diet and isolated habitation, along with internal austerities such as expiation, reverence, service, renunciation and meditation, according to Umaswati, along with respectful service to teachers and ailing ascetics help shed karma. The state of liberation is presented in Chapter 10 by Umaswati.

Lha Community Soup Kitchen To address the problem of limited access to both clean water and nutritious food in the local community, Lha initiated the Community Soup Kitchen Project in 2009. On 6 July 2011, Lha officially opened its soup kitchen in the Ahimsa House venue—it was the first soup kitchen in Dharamsala and provides low-cost, nutritious meals, and clean water to Tibetan refugees (those who cannot afford the nominal fee receive the same services at no cost). In order to fund the monthly cost of the soup kitchen, Lha has partnered with the St. Paul's Episcopal Church in Fayetteville, Arkansas, United States (U.S.). In 2011, the church received pledges that amounted to US$1,200 per month and the subsequent goal was to increase this amount to US$2,000 to completely cover the monthly cost of the soup kitchen.

According to Padmanabha Jaini, states Cort, indiscriminate open mindedness and the approach of "accepting all religious paths as equally correct when in fact they are not" is an erroneous view in Jainism and not supported by the Anekantavada doctrine. According to Paul Dundas, in and after the 12th century, the persecution and violence against Jains by Muslim state caused Jain scholars to revisit their theory of Ahimsa (non-violence). For example, Jinadatta Suri in 12th century, wrote during a time of widespread destruction of Jain temples and blocking of Jaina pilgrimage by Muslim armies, that "anybody engaged in a religious activity who was forced to fight and kill somebody" in self-defense would not lose any merit. N.L. Jain, quoting Acarya Mahaprajna, states Anekantavada doctrine is not a principle that can be applied to all situations or fields.

Marie Byles shared with Walter Burley Griffin the objective of integrating structures with the natural landscape and vegetation. Although there is no documented record to prove that Griffin's work influenced her, it seems highly likely that she was favorably impressed by the houses he designed for her friends and sought to incorporate some of their qualities into Ahimsa. Marie Byles was not an architect and, not surprisingly, her work as a designer is less accomplished than Griffin's. Some specific differences are that he preferred flat roofs while her house has a more conventional terracotta pitched roof; Griffin experimented with prefabricated building materials where as Marie used fibro (even in the 1930s this was a very conventional material); but they shared the goal of building small scale, understated and low cost houses which fitted unobtrusively into the Australian bush.

Mahaviratorch-bearer of ahimsa Suffering plays an important role in a number of religions, regarding matters such as the following: consolation or relief; moral conduct (do no harm, help the afflicted, show compassion); spiritual advancement through life hardships or through self-imposed trials (mortification of the flesh, penance, asceticism); ultimate destiny (salvation, damnation, hell). Theodicy deals with the problem of evil, which is the difficulty of reconciling the existence of an omnipotent and benevolent god with the existence of evil: a quintessential form of evil, for many people, is extreme suffering, especially in innocent children, or in creatures destined to an eternity of torments (see problem of hell). The 'Four Noble Truths' of Buddhism are about dukkha, a term often translated as suffering. They state the nature of suffering, its cause, its cessation, and the way leading to its cessation, the Noble Eightfold Path.

Eventually, a fee of $50,000 was negotiated. Paley took out a loan to license the music in early 2009. In July 2011, Nina Paley made a protest video regarding the film's deletion from YouTube in Germany due to what she regards as fraudulent take- down notice under the aegis of GEMA, Germany's major music and performance rights organization, but which may be an instance of a larger on-going conflict regarding copyright and royalties between YouTube and GEMA.Techdirt.comBillboard On January 18, 2013, Paley announced that she has changed the Creative Commons license for the film from "CC-BY-SA" (the Creative Commons Attribution-Share-alike 3.0 Unported license) to "CC-0" (public domain); she made the ownership rights change in response to the continual red tape of rights procurement, even under the share-alike license.Nina Paley: "Ahimsa: Sita Sings the Blues now CC-0 “Public Domain”", January 18, 2013.

In tackling the challenge of holding this community together and simultaneously confronting the colonial authority, he had created a technique of non-violent resistance, which he labelled Satyagraha (or Striving for Truth). For Gandhi, Satyagraha was different from "passive resistance", by then a familiar technique of social protest, which he regarded as a practical strategy adopted by the weak in the face of superior force; Satyagraha, on the other hand, was for him the "last resort of those strong enough in their commitment to truth to undergo suffering in its cause". Ahimsa or "non- violence", which formed the underpinning of Satyagraha, came to represent the twin pillar, with Truth, of Gandhi's unorthodox religious outlook on life. During the years 1907–1914, Gandhi tested the technique of Satyagraha in a number of protests on behalf of the Indian community in South Africa against the unjust racial laws.

In 1976, Porter founded the Journal of the History of Sociology; it published its first issue in 1978.; In the 1980s, Porter founded The Spencer Institute For Business and Society; a new age think tank. Also incorporated into the Spencer Institute For Business and Society was the Ahimsa Project. He also set up the Spencer School of Real Estate in 1983 and became a real estate developer, building housing in Roxbury, Massachusetts. In 2001, Porter was ordained a rabbi by an Orthodox Vaad in New York City, attending the trans-denominational Academy for Jewish Religion in Manhattan in the late 1990s; after which he served congregations in Marlboro and Chelsea, Massachusetts and most notably in Key West, Florida, where he led a controversial Jewish outreach program to native Key Westers known as “Conchs”, northeastern U.S. “Snowbirds”, Miami’s Jewish, Cuban, and intermarried “Jewban” populations, transvestites, gay and lesbian parishioners.

In analysis of its causes, nonkilling encompasses the concepts of peace (absence of war and conditions conducive to war), nonviolence (psychological, physical, and structural), and ahimsa (noninjury in thought, word and deed)."Nonkilling Global Society", in Peace Building, edited by Ada Aharoni, in Encyclopedia of Life Support Systems (EOLSS), Developed under the auspices of the UNESCO, 2005, Eolss Publishers, Oxford. Not excluding any of the latter, nonkilling provides a distinct approach characterized by the measurability of its goals and the open-ended nature of its realization. While the usage of terms such as "nonviolence" and "peace" often follow the classical form of argument through abstract ideas leading to passivity, killing (and its opposite, nonkilling), it can be quantified and related to specific causes, for example by following a public health perspective (prevention, intervention and post-traumatic transformation toward the progressive eradication of killing), as in the World Report on Public Health.

The aim of self-defence, suggested Ueshiba, must be to neutralise the aggression of the attacker, and avoid the conflict. The best defence is one where the victim is protected, as well as the attacker is respected and not injured if possible. Under Ahimsa and Aikido, there are no enemies, and appropriate self-defence focuses on neutralising the immaturity, assumptions and aggressive strivings of the attacker.SOCIAL CONFLICT, AGGRESSION, AND THE BODY IN EURO-AMERICAN AND ASIAN SOCIAL THOUGHT Donald Levine, University of Chicago (2004)Ueshiba, Kisshōmaru (2004), The Art of Aikido: Principles and Essential Techniques, Kodansha International, ;Criminal law Tähtinen concludes that Hindus have no misgivings about the death penalty; their position is that evil-doers who deserve death should be killed, and that a king in particular is obliged to punish criminals and should not hesitate to kill them, even if they happen to be his own brothers and sons.

The Bhakti movement introduced new forms of voluntary social giving such as seva (service, for example to a temple or guru school or community construction), dāna (charity), and community kitchens with free shared food.Jill Mourdaunt et al, Thoughtful Fundraising: Concepts, Issues and Perspectives, Routledge, , pages 20-21 Of community kitchen concepts, the vegetarian Guru ka Langar introduced by Nanak became a well established institution over time, starting with northwest India, and expanding to everywhere Sikh communities are found.Gene Thursby (1992), The Sikhs, Brill Academic, , page 12 Other saints such as Dadu Dayal championed similar social movement, a community that believed in Ahimsa (non-violence) towards all living beings, social equality, and vegetarian kitchen, as well as mutual social service concepts. Bhakti temples and matha (Hindu monasteries) of India adopted social functions such as relief to victims after natural disaster, helping the poor and marginal farmers, providing community labor, feeding houses for the poor, free hostels for poor children and promoting folk culture.

Also, during his time in South Africa, in his essay, Hind Swaraj, (1909), Gandhi formulated his vision of Swaraj, or "self-rule" for India based on three vital ingredients: solidarity between Indians of different faiths, but most of all between Hindus and Muslims; the removal of untouchability from Indian society; and the exercise of swadeshi—the boycott of manufactured foreign goods and the revival of Indian cottage industry. The first two, he felt, were essential for India to be an egalitarian and tolerant society, one befitting the principles of Truth and Ahimsa, while the last, by making Indians more self-reliant, would break the cycle of dependence that was perpetuating not only the direction and tenor of the British rule in India, but also the British commitment to it. At least until 1920, the British presence itself was not a stumbling block in Gandhi's conception of swaraj; rather, it was the inability of Indians to create a modern society.

"To address all forms of violence we encourage scientific research in the fields of human interaction and dialogue and we invite participation from the academic, scientific and religious communities to aid us in the transition to nonviolent, and nonkilling societies". In analysis of its causes, nonkilling encompasses the concepts of peace (absence of war and conditions conducive to war), nonviolence (psychological, physical, and structural), and ahimsa (noninjury in thought, word and deed). Not excluding any of the latter, nonkilling provides a distinct approach characterized by the measurability of its goals and the open-ended nature of its realization. While the usage of terms such as "nonviolence" and "peace" often follow the classical form of argument through abstract ideas leading to passivity, killing (and its opposite, nonkilling), it can be quantified and related to specific causes by following a clinical perspective (prevention, intervention and post-traumatic transformation toward the progressive eradication of killing).

Sri Vasavi Maatha is hailed with veneration for promoting peace and Ahimsa during the 11th century AD. She is credited with averting war and thereby saving many lives through logic and reason and overcoming brute force. She taught the world harming oneself or others isn't the way forward but bringing a change of heart is what matters in averting wars. She is elevated with heavenly stature as a goddess amongst some sections of the Komti community and for some of these sections has become the "Kula Daivam" or the caste goddess. She is the caste goddess for the Arya Vyshya, Kalinga Vaishya, Arava Vysyier, Marathi Vaishya, Beri Vysya and Trivarnika Vysya community as per the various versions of Vasavi Puranamulu written in Telugu during the 18th century AD. The many versions of Vasavi Puranas aren't restricted to Komatis alone but are also sung by various castes like Veera Mushtis, Jakkali-vandlu, Mailaris and other bards.

Ludo Rocher, "Hindu Law and Religion: Where to draw the line?" in Malik Ram Felicitation Volume, ed. S.A.J. Zaidi. (New Delhi, 1972), pp.167–194 and Richard W. Lariviere, "Law and Religion in India" in Law, Morality, and Religion: Global Perspectives, ed. Alan Watson (Berkeley: University of California Press), pp.75–94. The texts include discussion of ashrama (stages of life), varna (social classes), purushartha (proper goals of life), personal virtues and duties such as ahimsa (non-violence) against all living beings, rules of just war, and other topics.Patrick Olivelle (2005), Manu's Code of Law, Oxford University Press, , pages 31–32, 81–82, 154–166, 208–214, 353–354, 356–382Donald Davis (2010), The Spirit of Hindu Law, Cambridge University Press, , page 13-16, 166–179 Dharmaśāstra became influential in modern colonial India history, when they were formulated by early British colonial administrators to be the law of the land for all non-Muslims (Hindus, Jains, Buddhists, Sikhs) in South Asia, after Sharia i.e.

Jain Ghat. Varanasi is a pilgrimage site or tirtha (holy place) for Jains, as four of their Tirthankaras were born here during the 8th century BC. In the 8th century BC, Parsvanatha, the 23rd Tirthankara, was born near Bhelupur in Varanasi, now identified with the Parshvanatha Jain temple; he propounded the triad-principle of the Mahavratas (great vows) – ahimsa ("non-violence"), asteya ("non-stealing") and aparigraha ("non-accumulation"). During archaeological excavations at this site, many Jain images were excavated which dated to the 9th–11th centuries BC, while a few images date to the 5th century BC. After Parsvanatha, Mahavira came here in the 6th century BC. It is also said to be the birthplace of Suparshvanatha though the exact location of his birth is not known. It is believed that the present Jain temple in Sarnath, near the Dhamekh Stupa, commemorates the birthplace of Shryyamshanatha, the 11th Thirthankara who was born in the village of Simhapur.

The antaranga tapa, internal austerities which follow are: # Prayaschita - Atonement/penance for sinful acts # Vinaya - Practice politeness and humility # Vaiyavritya - Service to others, especially monks, nuns, elders and the weaker souls without any expectations in return # Swadhyaya - Self-study, scriptural study, questioning and expanding the spiritual knowledge # Vyutsarga - Abandonment of passions - especially anger, ego, deceit and greed, distinction between body and soul # Dhyana - Meditation and contemplation All the first five internal austerities and all six external austerities are preparatory steps for the practice of dhyana, which is the primary cause of moksha. For layman the journey begins with practicing the Triple gems of Jainism, Ratnatraya, namely Right View or perception (Samyak Darshana), Right knowledge (Samyak Gyana) and Right conduct (Samyak Charitra), which constitute the path to liberation. The monks in Jainism, who have dedicated their lives to achieve, moksha and acquiring the Kevala Jnana, absolute knowledge, however go on to take the five Mahavrata, literally Great Vows, of self-control: # Non-violence (Ahimsa) # Truth (Satya) # Non-stealing (Asteya) # Chastity (Brahmacharya) # Non- possession/Non-attachment (Aparigraha) .Singh, p.

The proponents of vegetarianism state that Vedic teachings explicitly teach against killing, its verses can be interpreted in many ways, that the correct interpretation is of the sacrifice as the interiorized spiritual sacrifice, one where it is an "offering of truth (satya) and self-restraint (damah)", with the proper sacrifice being one "with reverence as the sacrificial meal and Veda study as the herbal juices".Paul Deussen (1921), Mahabharata XII, pages 471-473, 423-437, 764-765, 791-792 (in German) The sections that appeal for vegetarianism, including abstention from cow slaughter, state that life forms exist in different levels of development, some life forms have more developed sensory organs, that non-violence towards fellow man and animals who experience pain and suffering is an appropriate ethical value. It states that one's guiding principle should be conscientious atmaupamya (literally, "to-respect-others-as-oneself"). According to Ludwig Alsdorf, "Indian vegetarianism is unequivocally based on ahimsa (non- violence)" as evidenced by ancient smritis and other ancient texts of Hinduism.

Axiology in the texts of Yoga school of Hindu philosophy include both a theory of values through the observances of positive values and avoidance of negative, as well as an aesthetic theory on bliss from intrinsic and extrinsic perspectives.Robert S. Hartman (2002), The Knowledge of Good: Critique of Axiological Reason, Rodopi, , pages 224-225Howard Coward (2002), Yoga and Psychology: Language, Memory, and Mysticism, State University of New York Press, , pages 42-46, 88-89, 109-110 The values to be observed are called Niyamas, while those to be avoided are referred in the Yamas in Yoga philosophy. Over sixty different ancient and medieval era texts of Yoga philosophy discuss Yamas and Niyamas.SV Bharti (2001), Yoga Sutras of Patanjali: With the Exposition of Vyasa, Motilal Banarsidas, , Appendix I, pages 672-691Jean Varenne and Coltman Derek (1977), Yoga and the Hindu Tradition, University Of Chicago Press, , pages 197-202 The specific theory and list of values varies between the texts, however, Ahimsa, Satya, Asteya, Svādhyāya, Kșhamā, and Dayā are among the predominantly discussed ethical concepts by majority of these texts.

The proponents of vegetarianism state that Vedic teachings explicitly teach against killing, its verses can be interpreted in many ways, that the correct interpretation is of the sacrifice as the interiorized spiritual sacrifice, one where it is an "offering of truth (satya) and self-restraint (damah)", with the proper sacrifice being one "with reverence as the sacrificial meal and Veda study as the herbal juices".Paul Deussen (1921), Mahabharata XII, pages 471-473, 423-437, 764-765, 791-792 (in German) The sections that appeal for vegetarianism, including abstention from cow slaughter, state that life forms exist in different levels of development, some life forms have more developed sensory organs, that non-violence towards fellow man and animals who experience pain and suffering is an appropriate ethical value. It states that one's guiding principle should be conscientious atmaupamya (literally, "to-respect-others-as-oneself"). According to Ludwig Alsdorf, "Indian vegetarianism is unequivocally based on ahimsa (non- violence)" as evidenced by ancient smritis and other ancient texts of Hinduism.

Although Jones had scored several Top 10 hits in 1967 and 1968 (including the #1 hit "Walk Through This World with Me"), "Small Time Laboring Man" was a disappointment, barely making the Top 30. The maudlin ballad, which tells the story of a man who "toils and sweats" for "a dollar an hour, eight hours a day," contained gospel elements tinged with patriotism ("I'd fight for my country with my callous hands") and Jones typically committed, heartfelt vocal, but the single may have been too dour for even the conservative country audience, with Nick Tosches commenting in his article "The Devil in George Jones" in 1994, "The late sixties...were a strange time for Jones. America was adrift in a fluorescent cloud of patchouli-scented ahimsa, and Jones, in his crew cut and his Nudie Cohn suits, seemed hopelessly out of sync." In an attempt to align himself with the times, Jones would make a rare digression from straight country and record the Montgomery protest song "Unwanted Babies," a folk song that George detested and released under the pseudonym Glen Patterson.

The behavioral state of a person in Sannyasa is described by many ancient and medieval era Indian texts. Bhagavad Gita discusses it in many verses, for example: Other behavioral characteristics, in addition to renunciation, during Sannyasa include: ahimsa (non-violence), akrodha (not become angry even if you are abused by others), disarmament (no weapons), chastity, bachelorhood (no marriage), avyati (non-desirous), amati (poverty), self-restraint, truthfulness, sarvabhutahita (kindness to all creatures), asteya (non- stealing), aparigraha (non-acceptance of gifts, non-possessiveness) and shaucha (purity of body speech and mind).Mariasusai Dhavamony (2002), Hindu- Christian Dialogue: Theological Soundings and Perspectives, , page 96-97, 111-114Barbara Powell (2010), Windows Into the Infinite: A Guide to the Hindu Scriptures, Asian Humanities Press, , pages 292-297 Some Hindu monastic orders require the above behavior in form of a vow, before a renunciate can enter the order. Tiwari notes that these virtues are not unique to Sannyasa, and other than renunciation, all of these virtues are revered in ancient texts for all four Ashramas (stages) of human life.

It does not alienate or separate an Advaitin from his or her community, rather awakens "the truth of life's unity and interrelatedness". These ideas are exemplified in the Isha Upanishad – a sruti for Advaita, as follows: Adi Shankara, a leading proponent of Advaita, in verse 1.25 to 1.26 of his Upadeśasāhasrī, asserts that the Self-knowledge is understood and realized when one's mind is purified by the observation of Yamas (ethical precepts) such as Ahimsa (non-violence, abstinence from injuring others in body, mind and thoughts), Satya (truth, abstinence from falsehood), Asteya (abstinence from theft), Aparigraha (abstinence from possessiveness and craving) and a simple life of meditation and reflection. Rituals and rites can help focus and prepare the mind for the journey to Self-knowledge, however, Shankara discourages ritual worship and oblations to Deva (God), because that assumes the Self within is different than Brahman. The "doctrine of difference" is wrong, asserts Shankara, because, "he who knows the Brahman is one and he is another, does not know Brahman".

Gautier, who is critical of the partition of India, has advocated for Indian reunification, stating "as long as Pakistan and India are divided there will be other Kashmirs, other Ayodhyas, other wars with Pakistan—nuclear maybe—and India will never be at peace with its own Muslim community, which is a permanent danger to herself." Gautier contends that India, through the exercise and spread of Sanatan dharma shall strive to be a global superpower but prior to that shall decentralize the economy and Indianize its social, political and educational systems, even at the cost of democratic principles and the constitution. In abidance with a Hinducentric scholarship, he has criticized the narrative of Indian historiography to be leftist, which have apparently glorified foreign invaders at the cost of the Hindu empires, and thus urges for a complete revisionism. A front-line Hindutva activist, Gautier also deems Hinduism to be under threat from Islam, Christian missionaries, Marxism and westernisation, HE (thus) calls for use-of-force by the oppressed Hindus and opines of the Buddhist-Jain philosophies of Ahimsa to have actually enabled exploitation of India by foreign invaders.

Chapter 267 suggests the judicial staff to reflect before sentencing, only sentence punishment that is proportionate to the crime, avoid harsh and capital punishments, and never punish the innocent relatives of a criminal for the crime.Kisari Mohan Ganguli (Translator), Chapter 267, Shanti Parva The Mahabharata, Published by P.C. Roy (1890), page 385 Several chapters, such as 15 and 90, of the parva claim the proper function of a ruler is to rule according to dharma; he should lead a simple life and he should not use his power to enjoy the luxuries of life. Shanti parva defines dharma not in terms of rituals or any religious precepts, but in terms of that which increases Satya (truth), Ahimsa (non-violence), Asteya (non-stealing of property created by another), Shoucham (purity), and Dama (restraint).Suda, J. P. (1970), DHARMA: ITS NATURE AND ROLE IN ANCIENT INDIA, The Indian Journal of Political Science, pages 356-366Muniapan & Dass (2008), Corporate social responsibility: A philosophical approach from an ancient Indian perspective, International Journal of Indian Culture and Business Management, 1(4), pages 408-420 Chapter 109 of Shanti parva asserts rulers have a dharma (duty, responsibility) to help the upliftment of all living beings.