Ethical System:Pathways, Virtues, and Ahimsa Overview Jainism focuses on the idea of ahimsa, that is, doing no harm. Buddhism focuses on the end of dukka, that

Ahimsa is a Sanskrit name meaning nonviolence. The philosophical outlook of life pertaining to ahimsa is practiced by Buddhist, Hindu, and Jain religions. The notion of nonviolence comprises a larger spectrum than the mere translation of the word. Rather than relating only to the act of not doing violence, it encompasses a way of living and an attitude of behaving and believing in nonviolence. The term ahimsa also translates in a literal sense as being without harm or injury. Being harmless means that one is not harmful to oneself or to any living creature, however small or insignificant that creature appears to be. From a human to the tiniest insect or bacteria, the concept of ahimsa applies. Ahimsa embodies compassion, kindness, forgiveness, honesty, justice, and tolerance. Acts of charity, protecting the environment, and promoting peace are central tenets.  Mohandas Gandhi surrounded by followers Library of Congress  Symbol of Ahimsa By Own work (Own work) [Public domain], via Wikimedia Commons Background Ahimsa pertains to refraining from any type of violence, be it physical, mental, or verbal. A person adhering to a nonviolent way of life needs to create a framework of avoiding violence in any manner. Violence cannot be inflicted on oneself nor on another person or being. Likewise, it is prohibited to request that someone else perform an act of violence, nor is it permitted to encourage another person to carry out a violent act. Agreeing with any form of violence, or condoning it, is not allowed. Ahimsa incorporates a philosophical outlook whereby not only a physically violent act is prohibited, but also having the intention to think about or perform any act of violence. While this is an ideal, a certain level of controversy prevails among sects of people practicing ahimsa with regard to intention and harm. If somebody causes harm to someone else through a violent act, and this came about as a result of an accident, this may not be labeled as violence. If the perpetrator does not show an adequate level of care or compassion, this may be perceived as having a violent intention. On an everyday level, every possible care is taken to ensure that harmful acts are not enacted or encountered. However, given the inevitability of this occurring, utmost care must be taken to avoid any of these actualities happening intentionally. Religiously, ahimsa advocates nonviolence as the supreme form of religion. In addition to nonviolence in its physical manifestation, ahimsa is about controlling human traits that may engender violent behavior and speech. Being angry, greedy, or jealous would be unacceptable, and practicing ahimsa means working on these negative traits, so that they are curtailed. Pride is another characteristic that needs to be eradicated. According to yogic philosophy, ahimsa is one of the three tapas. Tapas is a derivative of the Sanskrit word implying blazing, burning, or suffering through heat. It forms part of the striving toward achieving the height of purification and self-discipline, eliminating any negative element that might hamper a relationship with the Divine. Tapas may relate to body, mind, and speech. Ahimsa, nonviolence, is the tapas that relates to the body. Overview Jains and Ahimsa: The Jain people believe in the concept of ahimsa. For the Jains, ahimsa is a central tenet of their philosophy and ethical compass. Their belief is that the route toward each person saving his or her own soul is by protecting the soul of every person around them. The only way to achieve this is to live a life of nonviolence. Every species of life, or any human being irrespective of race, color, creed, or faith, is respected as a sacred being whose life and soul need to be revered and protected. Mahavira (c. 599 BCE), the great hero, also known as Vardhamana, advocated the sacredness of the soul and reverence for life, through the concept of ahimsa. In the twenty-first century, ahimsa plays out in practical terms for the Jain people. Their diet is strictly regulated, eating only vegetarian products. Clothing does not include any fabric that may have been manufactured when causing harm to animals or humans. There are a number of jobs with which the Jains are not permitted to be involved. These include any employment where an act of harm might have been perpetrated. For instance, if trees have to be cut, or digging takes place, Jains may not do this. They cannot work with fires, sell weapons, nor work in circuses or zoos. They may not be involved with buying and selling foodstuffs such as meat, honey, or eggs, and they cannot trade in cloths and fabrics like leather and silk. Ahimsa for the Jains also manifests as a focus on positively facilitating an environment of freedom, liberation, and justice. Living in a world of peace and actively working to accomplish this is part of ahimsa. Buddhism and ahimsa: The aspect of nonviolence is a pertinent and crucial part of Buddhist philosophy. Not harming or killing a living being is one of the major precepts propounded by Buddha. A peaceful life and loving another person are at the heart of Buddhism. The fourteenth Dalai Lama, born in 1935, is the key Buddhist figure indicating the centrality of a commitment to peace. The Nobel Peace Prize was awarded to the Dalai Lama in 1989. While a vegetarian diet is encouraged, in some traditions, this is not mandatory, although the killing of the animal should not have been performed directly for the Buddhist person. Mahatma Gandhi and ahimsa: Mohandas Mahatma Gandhi (1869-1948) was a significant proponent of ahimsa. Gandhi's attitude regarding nonviolence was aligned with ahimsa. This included his policy of satyagraha, a compilation of Sanskrit words meaning truth and holding firmly. For Gandhi, the idea of passive resistance was incorporated in the philosophy, albeit that he received criticism from certain Jain people who believed the passive resistance or nonviolent mass action was a subtle type of violent behavior. Gandhi believed that ahimsa was the means to truth. He maintained that the concepts of ahimsa and truth were inextricably intertwined. Essentially, ahimsa was the means toward the end, which was truth. Although the term nonviolence may appear to be passive, the Sanskrit term implies a dynamic state of releasing power. Gandhi enhanced understanding of this perspective by encouraging followers to foster the immense power of the will, cultivating a deep inner strength and ability to achieve anything when observing ahimsa. Bibliography "Ahimsa." Metta Center for Nonviolence. Metta Center for Nonviolence, n.d. Web. 19 June 2016. "Ahimsa Non-Violence." Online video clip. YouTube. YouTube, 18 March 2014. Web. 19 June 2016. Birch, Beryl Bender. "Power Yoga." London: Prion, 1995. Print. "Buddhism and War." BBC. BBC, 23 Nov. 2009. Web. 19 Jun. 2016. Gaia Staff. "How to Practice Ahimsa in Everyday Life." Gaia.Gaia, 1 June 2016. Web. 19 June 2016. "The Hindu Ethic of Non-Violence." Kauai's Hindu Monastery. Kauai's Hindu Monastery, 2016. Web. 19 June 2016. Iyengar, BKS. "Light on Yoga." London: Harper Thorsons, 2015. Print. Lasater, Judith. "Patanjali's Yoga Sutra: How to Live by the Yamas." Yoga Journal Yoga 101. Cruz Bay Publishing Inc., 28 Aug. 2007. Web. 19 June 2016. "Literal Meaning of Ahimsa." BBC. BBC, 11 Sept. 2009. Web. 19 June 2016. "Mahavira." BBC. BBC, 10 Sept. 2009. Web. 19 June 2016. "Mohandas 'Mahatma' Gandhi." BBC. BBC, 25 Aug. 2009. Web. 19 June 2016. "Non-Violence." BBC. BBC, 2014. Web. 19 June 2016. Sivananda, Sri Swami. "Ahimsa." Divine Life Society. Divine Life Society, 11 Dec. 2005. Web. 19 June 2016.

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