أهمسا

(تم التحويل من أهيمسا)
مهاڤيرا، حامل شعلة أهمسا
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أهـِمسا (بالسنسكريتية: अहिंसा; IAST: ahiṃsā, Pāli:[1] avihiṃsā؛ إنگليزية: Ahimsa) هو مبدأ الإمتناع عن أذى أي مخلوق سواء كائن حي أو جماد وذلك في عقيدة الجانتيين الهندية القديمة.[2][3][4][5]

Ahimsa (also spelled Ahinsa) is one of the cardinal virtues[2] of Jainism, where it is the first of the Pancha Mahavrata. It is also one of the central precepts of Hinduism and the first of the five precepts of Buddhism. Ahimsa is[6] inspired by the premise that all living beings have the spark of the divine spiritual energy; therefore, to hurt another being is to hurt oneself. Ahimsa is also related to the notion that all acts of violence have karmic consequences. Ancient scholars of Brahmanism investigated and refined the principles of ahimsa, but the concept reached an extraordinary development in the ethical philosophy of Jainism.[2][7] Mahavira, the 24th and the last tirthankara of Jainism, further strengthened the idea in the 6th century ق.م..[8] About the 5th century م, Valluvar emphasized ahimsa and moral vegetarianism as virtues for an individual, which formed the core of his teachings in the Kural.[9] Perhaps the most popular advocate of ahimsa in modern times was Mohandas K. Gandhi.[10]

Ahimsa's precept that humans should "cause no injury" to another living being includes one's deeds, words, and thoughts.[11][12] Classical Hindu texts such as the Mahabharata and the Ramayana, as well as modern scholars,[13] disagree about what the principle of Ahimsa dictates when one is faced with war and other situations that require self-defence. In this way, historical Indian literature has contributed to just war theory and self-defence.[14]

أصل الاسم

The word Ahimsa—sometimes spelled Ahinsa[15][16]—derives from the Sanskrit root hiṃs, meaning to strike; hiṃsā is injury or harm, while a-hiṃsā (prefixed with the alpha privative), its opposite, is non-harming or nonviolence.[15][17]

التطور التاريخي

Reverence for ahimsa can be found in Jain, Hindu, and Buddhist canonical texts. Lord Parshvanatha (the 23rd of Jainism's 24 Tirthankaras) is said to have preached ahimsa as one of the four vows.[3][6][18][19] Scholars describe nonviolence as a central doctrinal and practical principle of Jainism, developed to an extent that distinguishes it from most other religious traditions of the Indian subcontinent.[20][21][22]

Pre-Vedic and Shramanic roots hypothesis

The Rigveda (c. 1500 BCE) is the oldest surviving text in India, but many scholars believe the specific ethical practice of ahimsa originated in the non-Vedic Sramana traditions (which include Jainism and Buddhism) before being absorbed into Brahmanism.[23]

Some scholars, such as P. R. Deshmukh, suggest that the roots of ahimsa and asceticism may date to the Indus Valley Civilisation (c. 3300–1300 BCE), citing the discovery of seals depicting figures in the kayotsarga (standing meditation) posture common to Jain iconography.[24][25]

Indologist Johannes Bronkhorst has proposed the "Greater Magadha" theory, arguing that the eastern Gangetic plain (modern Bihar/Bengal) developed a distinct non-Vedic culture where concepts like Karma, rebirth, and ahimsa originated. According to this view, the Vedic priesthood later adopted these concepts as they expanded eastward.[23] Similarly, the German Indologist Ludwig Alsdorf argued that ahimsa likely began not as a moral rule but as a "magico-ritualistic" taboo against killing or harming living beings, which was part of a pan-Indian or pre-Aryan heritage later refined into an ethical system by the Jains.[26]

التطور في التقليد الڤيدي

The concept of ahimsa evolved gradually within the Vedic tradition.[27] In the early Vedic period (c. 1500–1000 BCE), animal sacrifice was a central component of ritual life.[26] Then the concept transitioned from a ritualistic concern-avoiding injury to the sacrificer or the minute details of the ritual—to an internalized ethical virtue.[27]

By the late Vedic era, texts like the Chandogya Upanishad (c. 8th century BCE) explicitly listed ahimsa as one of five essential virtues (along with truthfulness and charity).[28] The Yajurveda reflects this shifting ethos with prayers for universal peace, such as: "May all beings look at me with a friendly eye, may I do likewise, and may we look at each other with the eyes of a friend".[27]

الاندماج في الحوكمة

The principle of ahimsa moved from personal asceticism to state policy under the Mauryan Emperor Ashoka (c. 268–232 BCE). Following the Kalinga War, Ashoka renounced military conquest in favor of "conquest by Dharma".[29] His Rock Edicts restricted animal slaughter, established medical care for animals, and promoted nonviolence as a civic duty, embedding the Shramanic value of ahimsa into India's political fabric.[26]

الجاينية

The hand with a wheel on the palm symbolizes the Jain Vow of Ahimsa. The word in the middle is "Ahimsa". The wheel represents the dharmacakra which stands for the resolve to halt the cycle of reincarnation through relentless pursuit of truth and non-violence.

البوذية

انظر أيضاً


المصادر

ديورانت, ول; ديورانت, أرييل. قصة الحضارة. ترجمة بقيادة زكي نجيب محمود.

  1. ^ Rune E. A. Johansson (6 December 2012). Pali Buddhist Texts: An Introductory Reader and Grammar. Routledge. p. 143. ISBN 978-1-136-11106-8. Retrieved 8 August 2013.
  2. ^ أ ب ت Phillips, Stephen H.; et al. (collaboration) (2008). Kurtz, Lester (ed.). Encyclopedia of Violence, Peace, & Conflict (Second ed.). Elsevier Science. pp. 1347–1356, 701–849, 1867. ISBN 978-0-12-373985-8.
  3. ^ أ ب Dundas 2002, p. 160.
  4. ^ Bajpai, Shiva (2011). The History of India – From Ancient to Modern Times (PDF). Hawaii, USA: Himalayan Academy Publications. pp. 8, 98. ISBN 978-1-934145-38-8. Archived (PDF) from the original on 24 June 2019.
  5. ^ Doniger, Wendy (2001), On Hinduism, Yale University Press, p. 136, ISBN 978-0199360079, "Gandhi did not invent ahimsa. Hindus–Vedic/Puranic, pluralistic Hindus, as well as Vedantic Hindus–have sworn allegiance to the concept of nonviolence at least from the time of The Laws of Manu." 
  6. ^ أ ب Arapura, John G. (1997). "The Spirituality rof Ahiṃsā (Nonviolence): Traditional and Gandhian". In Sundararajan, K.R.; Mukerji, Bithika (eds.). Hindu Spirituality: Postclassical and Modern. Motilal Banarsidass Publ. pp. 392–417. ISBN 978-81-208-1937-5.
  7. ^ Chapple, Christopher Key (1993). "Origins and Traditional Articulations of Ahiṃsā". Nonviolence to Animals, Earth, and Self in Asian Traditions. State University of New York Press.
  8. ^
  9. ^ Das, G. N. (1997). Readings from Thirukkural. Abhinav Publications. pp. 11–12. ISBN 8-1701-7342-6.
  10. ^ Gandhi, Mohandas K. (2002). The Essential Gandhi: an anthology of his writings on his life, work, and ideas. Random House Digital, Inc.
  11. ^ Kirkwood, W.G. (1989). "Truthfulness as a standard for speech in ancient India". Southern Communication Journal. 54 (3): 213–234. doi:10.1080/10417948909372758.
  12. ^ خطأ استشهاد: وسم <ref> غير صحيح؛ لا نص تم توفيره للمراجع المسماة kaneda2008
  13. ^ Struckmeyer, F.R. (1971). "The 'Just War' and the Right of Self-defense". Ethics. 82 (1): 48–55. doi:10.1086/291828. S2CID 144638778.
  14. ^ Balkaran, R.; Dorn, A.W. (2012). "Violence in the Vālmı̄ki Rāmāyaṇa: Just War Criteria in an Ancient Indian Epic" (PDF). Journal of the American Academy of Religion. 80 (3): 659–690. doi:10.1093/jaarel/lfs036. Archived from the original (PDF) on 12 April 2019.
  15. ^ أ ب "Sanskrit Dictionary Reference". www.sanskrit-lexicon.uni-koeln.de. Archived from the original on 25 February 2009. Retrieved 29 December 2020.
  16. ^ Standing, E.M. (1924). "The Super-Vegetarians". New Blackfriars. 5 (50): 103–108. doi:10.1111/j.1741-2005.1924.tb03567.x.
  17. ^ Dasa, Shukavak N. "A Hindu Primer". Archived from the original on 8 April 2011.
  18. ^ Hoiberg, Dale (2000). Students' Britannica India (in الإنجليزية). Popular Prakashan. ISBN 978-0-85229-760-5.
  19. ^ Izawa, A. (2008). "Empathy for Pain in Vedic Ritual". Journal of the International College for Advanced Buddhist Studies (Kokusai Bukkyōgaku Daigakuin Daigaku). 12: 78–81.
  20. ^ Sethia 2004, p. 2.
  21. ^ Dundas 2002, pp. 176–177.
  22. ^ Winternitz 1993, pp. 408–409.
  23. ^ أ ب Bronkhorst 2007, pp. 14–16, 23–25.
  24. ^ Deshmukh 1982, pp. 364–366.
  25. ^ Dundas 2002, pp. 30-31.
  26. ^ أ ب ت Alsdorf 2010, pp. 4–6, 13–15.
  27. ^ أ ب ت Tahtinen 1976, pp. 2–3.
  28. ^ Hume 1921, pp. 213–214.
  29. ^ Thapar 1961, pp. 250–255.

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