ahimsa
Ahimsa means “non-killing.” This is a concept
that seems to emerge in late Vedic times (c. 800
B.C.E.) and is primarily associated with the Jain
(see JAINISM) and Buddhist traditions at that time.
It gradually is taken into the Brahminical tradition
and becomes central to it up to the present day.
The notion of ahimsa is applied toward animal life
primarily but in Jain tradition is recognized in the
case of plants also.
Ahimsa understands that all animals (and for
the Jains certain plants) have souls and that the
killing of any animal (or certain plants) whether
for eating or not accumulates karmic (see KARMA)
demerit to the one who does it. The Jains were the
most radical in this regard, and their monks were
enjoined to sweep their path clear with whisks to
prevent stepping on insects and sometimes wore
(and wear) masks over their mouths to prevent
the breathing in and killing of small invisible
beings and insects. Jains would never eat meat
and would not countenance the eating of meat or
the killing of any animal for any reason in their
tradition.
Because Jains believe that there were small
invisible beings everywhere, monks were required
to walk and move extremely circumspectly and
slowly. Agriculture was traditionally forbidden to
all Jains because it involved violence to beings,
invisible and visible, who live in the ground.
Buddhists in India adhered to a strict notion of
ahimsa, but Buddhist monks would accept meat
if given it, while Jain monks would never do so.
The notion of ahimsa is the primary motive for
Indian vegetarianism and orthodox BRAHMINS too
avoid all meat, animal products, and eggs (which
are seen to be living embryos).
Because of ahimsa there are certain orthodox
Hindu ascetics who will not wear leather shoes
or sandals, but will wear only wooden shoes.
Mohandas Karamchand GANDHI expanded the
notion of ahimsa to the interpersonal realm and
developed it into a philosophy of personal action.
Gandhi took the word to mean “nonviolence” in
all its aspects, and, while he was very strictly veg-
etarian as part of his vow of ahimsa, he believed
that it should become a general principle of
human conduct, in all relations between people.
Particularly he trained people in the notion of
“nonviolent” response to all violence and provo-
cation as a moral as well as a political matter. His
political use of ahimsa was adopted by many great
political leaders of the 20th century, including
Martin Luther King Jr.Further reading: Christopher Key Chapple, Nonviolence
to Animals, Earth and Self in Asian Traditions (Albany:
State University of New York Press, 1993); Erik H. Erik-
son, Gandhi’s Truth on the Origins of Militant Nonviolence
(New York: Norton, 1969); Vilas Sangave, The Jain Path
of Ahimsa (Solapur: Bhagawan Mahavir Research Cen-
tre, 1991); Tara Sethia, ed. Ahimsa, Anekanta and Jain-
ism (Delhi: Motilal Banarsidass, 2004); Unto Tahtinen,
Ahimsa: Non-Violence in Indian Tradition (London:
Rider, 1976); Koshelya Walli, The Conception of Ahimsa
in India Thought, According to Sanskrit Sources (Vara-
nasi: Bharata Manisha, 1974).Airavata (Airavana)
Airavata is the huge, four-tusked white elephant
who is the vehicle of the king of the gods, INDRA.
When the elephants of the eight directions are
listed, Airavata is the elephant of the western
direction. Airavata appears in the MAHABHARATA as
the mount of Indra, but is particularly referenced
in the RAMAYANA in the battle with the raksasas. In
this battle, he is attacked by the raksasas and loses
his tusks, whereupon he turns and gouges RAV-
ANA, the demon king. In the myth of the churning
of the MILK OCEAN, Airavata emerges along with
many other auspicious beings and things. For this
reason, it is understood, he is named “the one
from the waters.”Further reading: Cornelia Dimmitt and J. A. B. van
Buitenen, Classical Hindu Mythology: A Reader in the
Sanskrit Puranas (Philadelphia: Temple UniversityK 18 ahimsa