Explaining the Idea of Ahimsa

Jainism treats the issue of life and death in a very similar way. Followers believe that living a non-violent life and respecting the sacred life existing around people (according to the Jains, everything in the world, including the inanimate, has a soul) may release the human being from the vicious circle of re-incarnation. Jains also recognize the eternal nature of the human soul and believe it exists as enmeshed in the human’s or object’s body during a whole life. However, Jainism assumes that the soul parts from the body when it does to be re-incarnated into something (or somebody) else, which means Jains do not recognize the unity of soul and body. This is actually the principle of all three religions—they pose little value to the human life because all followers believe that the soul will still remain in the human world, but will only change its appearance once re-incarnated into some other being or object. (McKay et al., 2008)

Mahatma Gandhi was deeply interested in the comparative study of religions since the days of his youth. His interest in religious matters was due to the background of India, which was saturated with religious ideas and spirituality. Religion, to Gandhi, was not a matter of individual experience: Gandhi found God within creation. The meaning of the word 'Dharma' is 'religion' in India. This is a comprehensive term which embraces all of humanity. Gandhi referred to "God" as "Truth," which has great significance. His mission was not only to humanize religion, but also to moralize it. Gandhi's interpretation of Hinduism, Islam, and Christianity made his religion a federation of different religious faiths. His

Hinduism is faced with a revolving wheel of life, death and rebirth called Samsara better known as reincarnation. They believe this life cycle is a direct relation to a person’s karma of deeds done. Karma “determines the kind of body, whether human, animal, or insect, into which he or she will be reincarnated in the next

Bashana Haba’ah was composed by Nurit Hurish, composer of over 1,000 songs and one of Israel’s most prolific and diverse composers, in 1967. This piece in particular comes from Israel and is a Hebrew song. Jewish music first originated in the Middle East area about 2,000 years ago, specifically in the land of Israel, and has continued to spread from there, soon reaching America, where we now sing and perform it today. Something interesting about this piece is that it was written shortly after the Six-Day War and a lot of the poetry throughout the piece creates a very strong image of a world in peace, without war.

In early India, there were many types of religions, two of which being Hinduism and Buddhism. Both Hinduism and Buddhism were extremely important religions in Early India. They shared some similarities and differences in qualities regarding their origins, sacred texts, and different beliefs. Hinduism believed in reincarnation and karma as it would help them in their coming life and will move them higher on the caste system, opposed to Buddhism which believed more in doing the right thing and not hurting anyone or anything because they believed that all deserve to be treated correctly. Buddhism was not about the caste system like Hinduism, it was more about being a good human being and that karma will return to you. The people that looked more in Buddhism were the people who were the rejects of the caste system.

The view of good and evil in Jainism also is to a great extent similar to that in Hinduism. The concept of karma occupies a place of importance in Jainism also, however, slightly different. In a person’s life god gives rise to happiness and evil to pain and misery. ‘Punya’ is the consequence of good deeds and ‘Paap’ of evil. In Jainism as a man does, he is repaid with it. One who sows ‘Paap’ or evil, gets evil in return and one who sows ‘Punya’, finds everything good in his life. Moksha is the elimination of everything good and bad. Evil karmas or wrong doings result in low birth in the next life. So, Jainism also views good and evil as a part of a person’s life.It is our Karma that according to Jainism determines the quality of our life. (Sivananda, 2004)

In Hinduism karma and reincarnation are two meaningful major elements. Karma is a concept that the universe will return your good or bad actions back to you. You will find with certain actions you make, you feel good and others around you feel good. When remembering karma think about mental and physical actions that you would make. In the Hindu religion the soul reincarnates itself over and over until it becomes perfect.

For Gandhi, life is an experiment with Truth. That is, as we seek truth, we

In The Heart of Understanding, Thich Nhat Hanh’s uses simple but powerful words and real world examples to illustrate the profound Buddhist philosophy from the Prajnaparamita Heart Sutra, an important representative of Mahayana Buddhist literature. The Mahayana school of Buddhist teachings emphasizes the doctrine of Sunyata- emptiness. The doctrine of emptiness, one of the most important Mahayana innovations, focuses on the relational aspect of existence. Thich Nhat Hanh coins and introduces a new word- interbeing to explain the state of emptiness. This idea of interbeing not only illustrates emptiness well but also provides understanding of other fundamental Buddhist ideas such as No-Self, impermanence and non-duality.

In ancient India, there were multiple religions, but the two main ones were Buddhism and Hinduism. These two allowed the people to believe in specific philosophies, such as reincarnation in Hinduism, which persuaded people to believe that they could be born into another life. This level of hope made the citizens want to be more courteous and kind to others, so that they could be reborn higher on the scale. This additionally relates to karma in Hinduism, which is the idea that wrongful deeds lead to bad repercussions. During their daily lives, the Hindus had more motivation for life and had strong levels of optimism. In Buddhism, this is also seen through people wanting to achieve the state of Nirvana by performing good and respectable tasks in life. Each person wanted to act the best they could and have a high sense of the future, since they are the ones who are controlling

Two of the most central ideas in Hinduism that are very important to my cultural identity in terms of my outlook on life and other people are reincarnation and karma. I believe that there is a cycle of death and rebirth, and depending on your deeds in your current life, you will be rewarded or punished in your next life. Eventually, every Hindu’s goal is to attain “Moksha” and break the cycle of life and become one with God. My belief in karma and reincarnation affects my everyday life because when I think about my situation or other peoples’ situation, I trace everything back to actions in our previous lives. My religion is the most important part of my life, and the values that it has taught me have stuck with me through times of joy and times of distress. My relationship with God is the most important one in my life, and it is the biggest part of my cultural identity.

A third teaching of Jainism is that lying and exaggeration are damaging practices that are to be avoided. On another hand Jainism also teaches that “absolute truth” is impossible to express because everyone experiencing any given situation from a unique perspective. Other teachings condemn stealing, and confine acceptable sexual practices to those between a married couple, both of which try to curb improper desire, and stop the perpetuation of pain inflicted on others. These teachings, which emphasized acceptable societal practices are similar to the Dharma of Hinduism, which emphasized social obligations (Molloy, p196, 2010).

Hinduism and Buddhism are both eastern traditions with much to say about the human condition as well as the reason human beings exist at all. In some ways they are different while also being similar in other ways. In this essay, those differences will be discussed and the similarities examined for their message. In conclusion, we will examine what these two faiths offer to the human beings of the twenty-first century.

Jainism and Buddhism acknowledge extremely similar aspects in their respective religions. They both have a grounded belief of karma, samsara, and one of liberation. Although these basic principle are the same, they have differences within them. In this essay, it will discuss the similarities and differences between the basic beliefs and traditions regarding karma, samsara, recognition of the self, and final liberation in regards to Jain and Buddhist religions.

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