by Brett Preston

Created on: May 26, 2007

What is Ahimsa and how did Gandhi apply the concept to modern times?

In order to answer the question of how Gandhi applied the concept of ahimsa to modern times, I will first define ahimsa; then explore the more scrupulous interpretation of ahimsa in the Jain religion. Next I will discuss the less extreme Hindu interpretation of ahimsa, and furthermore I will discuss the connections between these two religions' translations of ahimsa and the life and accomplishments of Gandhi.

Ahimsa is a Sanskrit term, which when literally translated means "the avoidance of violence-himsa"(http://en.wikipedia.org/Ahimsa). The concept of ahimsa is found in many Eastern world religions, and dates back to about 800 BCE, found in the Upanishads. According to Experiencing The Worlds Religions- Tradition, Challenge, and Change, ahimsa loosely translated means non-violence towards all living beings, or not hurting living beings. "A more accurate English translation of Ahimsa might be 'gentleness' or 'harmlessness'. Ahimsa is the foundation of Jain ethics, and Jain's are best known for their extreme measures in this regard" (Molloy 197). The founder of Jainism, Mahavira, " advocated a path of strict asceticism and non-injury (ahimsa) to all living things as the keys to liberation (moksha)" as explained in Scriptures Of The East, by James Fieser and John Powers, (Fieser&Powers 56). This recommendation from Mahavira reinforces and begins to help explain the emphasis of ahimsa found among the Jain's.
In Jain religion everything both animate and inanimate is made of the universal sacred element, Brahman. Thus, everything both living and non is then viewed as having a soul. "Everything possesses a soul, even plants and such apparently un-living things as stones...so oppressed by matter, that they appear to be devoid of life" (Fieser&Powers 57). With such an extreme view, which extends the life-force (Brahman) to every object, plant, insect, animal, or physically tangible element of reality, Jain's conduct their behavior respectively. Jainism requires vegetarianism and celibacy of monks, nuns, and serious ascetics. Many do not wear clothes, or wear a simple loin cloth. Jain's are largely recognized by monks who sweep the ground in front of them to clear away any living organisms that their travel may endanger. "It is possible that Jainism has not spread because it is uncompromising: in it we find an extremist quality that is fascinating, thought provoking, and often noble" (Molloy 194) Mahavira,

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