User talk:Ramgopalbidiasar

Ram gopal jat Research scholar, (Ph.D ) Department of peace and non-violence, Jain vishva bharti university,                            Ladnun (Rajasthan ) INDIA. www.jvbi.ac.in Title of paper    _    Ahimsa       -     The way of Planetary Healing Chellenges for the Gandhian way in 21st Century: Re – discovering Gandhi today Mean of Ahimsa – For thousands of years, people the world over have sought to experience Ahimsa as an inherent, living, active expression of our innate goodness, of the God within. The term itself ( pronounced a-him’-suh ) comes from the Sanskrit, and has long been defined in the East as ‘ non-injury’ or ‘non-killing’. When seen in a more positive Western context, it means ‘dynamic harmlessness’ or more properly ‘dynamic compassion’. Such a definition would not only encompass the renunciation of the will to kill or the intention to hurt any living being through hostile thought word or deed, but involve the conscious integration of compassion into every aspect of one’s daily life. History of Ahimsa-Though the concept of ahimsa was first brought fourth in India by Lord Mahavira(599-527BC), the founder of Jain religion, and later by Gautama Budhha (566-486BC) and Loo Tsu ( sixth century BC) in China, the doctrine of non-injury was also taught by Jesus Christ and the Apostles. Ahimsa and Right Livelihood – Yet even among students of ahimsa there is controversy over what exactly constitutes right livelihood. Traditionally, jobs involving the raising, slaughter, and sale of animals for meat or fur, production and sale of weapons , and work as a soldier, tobacco vendor or purveyor of alcohol or harmful drugs have not been considered right means of livelihood. Any work whose success depends on the suffering of other people would not be considered right mean of livelihood either, However, jobs involving healing, fire fighting, growing vegetables, art, teaching or religion were all considered benign and peaceful, and were mare likely to fall within the definition of right mean of livelihood. Ahimsa and Inner Healing- We need to remember that Ahimsa towards others must go hand in hand with ahimsa towards oneself. Because ahimsa teaches that we should treat ourselves as we would our dearest relatives and friends, our philosophy of love and compassion can not only be expressed in an outward sense towards others, but must also be a daily blessing which we give to ourselves. By choosing to receive the gift of inner healing from the universe, we co-operate in building a ground work for the total healing of the human community. Because we are, in the words of peace Pilgrim, a ‘cell in the body of humanity’, the health of the whole begins with the health of each individual member on physical, emotional and spiritual levels. By working to achieve a state of dynamic health and wholeness in our own lives, we can not help projecting that healthfulness to others. Conclusion- Although I can not explore these issues in great depth here its important to examine them nevertheless. By gradually becoming aware of destructive attitudes, anger, or residual guilt feelings from past events, we can place them in the context of our present day reality. By holding these old beliefs, attitudes and feelings up to the light, we can gain new understanding. As a result, we can become more open to feeling that we deserve the best that the universe has to offer. Like love, beauty and affection, the healing energy of the universe is available in “unlimited quantities”. The more we are able to tap for ourselves, the more we can channel outwardly to others.