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	Ahimsa has been listed as one of the Philosophy and religion good articles under the good article criteria. If you can improve it further, please do so. If it no longer meets these criteria, you can reassess it.
Article milestones Date Process Result October 1, 2007 Peer review Reviewed April 22, 2008 Good article nominee Listed
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Ambedkars' Voice

The content is noteworthy as the other statements. I agree with you that Babasaheb Ambedkar is an important voice, but what I could not understant is that why this matter do not belongs here. If you want a discussion on it, then why deleting it?.........Ranjithsutari (talk) 18:32, 23 May 2010 (UTC)

Hi Ranjith, the idea is that this article is written using academic sources. Ambedkar is more of a religious figure. Does that make sense? Mitsube (talk) 00:30, 24 May 2010 (UTC)

Hi, Mitsube, I'm sorry to say that your idea is Absolutely nonsense!!! OR I could not understand your sense of Academic sources on this article. What if Ambedkar is more or real of religious/political/philosophical/Historical/Revolutionary figure, this content is noteworthy because there is a touch of optimism in every word................Ranjithsutari (talk) 19:58, 24 May 2010 (UTC)

Hi ! Ranjithsutari, Ambedkar was no where near Ahinsa. He was solely focused of only Harjans. Ahinsa that much he talk about is atleast talk by every good leader in India.--Rajan11222533 (talk) 10:26, 25 February 2011 (UTC)

Tähtinen?

I don't seem to find a complete reference in any of the footnotes for a source that seems to be heavily relied upon. Forgive my ignorance but what is "Tähtinen" and perhaps the first citation of this could be more complete for those of us who are trying to start research on this? Thanks in advance. --Thiebes (talk) 17:19, 3 June 2010 (UTC)

The Tähtinen" reference appears to be for the following book I found on Amazon:

  "Ahimsa: Non-violence in Indian tradition"
  by Unto Tahtinen
   * Hardcover: 148 pages
   * Publisher: Rider (1976)
   * Language: English
   * ISBN-10: 0091233402
   * ISBN-13: 978-0091233402

User:mkp624

—Preceding unsigned comment added by Mkp624 (talk • contribs) 06:36, 12 June 2010 (UTC)

Simha's Question concerning Annihilation

I'm surprised the following isn't included in the Buddhism/War section somehow:

---

"I proclaim, Simha, the annihilation of egotism, of lust, of ill-will, of delusion. However, I do not proclaim the annihilation of forbearance, of love, of charity, and of truth.

"I deem, Simha, unrighteous actions contemptible, whether they be performed by deed, or by word, or by thought; but I deem virtue and righteousness praiseworthy."

And Simha said: "One doubt still lurks in my mind concerning the doctrine of the Blessed One. Will the Blessed One consent to clear the cloud away so that I may understand the Dharma as the Blessed One teaches it?"

The Tathagata having given his consent, Simha continued: "I am a soldier, O Blessed One, and am appointed by the king to enforce his laws and to wage his wars. Does the Tathagata who teaches kindness without end and compassion with all sufferers, permit the punishment of the criminal? and further, does the Tathagata declare that it is wrong to go to war for the protection for our homes, our wives, our children, and our property? Does the Tathagata teach the doctrine of a complete self-surrender, so that I should suffer the evil-doer to do what he pleases and yield submissively to him who threatens to take by violence what is my own? Does the Tathagata maintain that all strife, including such warfare as is waged for a righteous cause, should be forbidden?"

The Buddha replied: "He who deserves punishment must be punished, and he who is worthy of favor must be favored. Yet at the same time he teaches to do no injury to any living being but to be full of love and kindness. These injunctions are not contradictory, for whosoever must be punished for the crimes which he has committed, suffers his injury not through the ill-will of the judge but on account of his evil-doing. His own acts have brought upon him the injury that the executor of the law inflicts. When a magistrate punishes, let him not harbor hatred in his breast, yet a murderer, when put to death, should consider that this is the fruit of his own act. As soon as he will understand that the punishment will purify his soul, he will no longer lament his fate but rejoice at it."

And the Blessed One continued: "The Tathagata teaches that all warfare in which man tries to slay his brother is lamentable, but he does not teach that those who go to war in a righteous cause after having exhausted all means to preserve the peace are blame-worthy. He must be blamed who is the cause of war.

"The Tathagata teaches a complete surrender of self, but he does not teach a surrender of anything to those powers that are evil, be they men or gods or the elements of nature. Struggle must be, for all life is a struggle of some kind. But he that struggles should look to it lest he struggle in the interest of self against truth and righteousness.

"He who struggles in the interest of self, so that he himself may be great or powerful or rich or famous, will have no reward, but he who struggles for righteousness and truth, will have great reward, for even his defeat will be a victory.

"Self is not a fit vessel to receive any great success; self is small and brittle and its contents will soon be split for the benefit, and perhaps also for the curse, of others.

"Truth, however, is large enough to receive the yearnings and aspirations of all selves and when the selves break like soap-bubbles, their contents will be preserved and in the truth they will lead a life everlasting.

"He who goeth to battle, O Simha, even though it be in a righteous cause, must be prepared to be slain by his enemies, for that is the destiny of warriors; and should his fate overtake him he has no reason for complaint.

"But he who is victorious should remember the instability of earthly things. His success may be great, but be it ever so great the wheel of fortune may turn again and bring him down into the dust.

"However, if he moderates himself and, extinguishing all hatred in his heart lifts his down-trodden adversary up and says to him, 'Come now and make peace and let us be brothers,' he will gain a victory that is not a transient success, for its fruits will remain forever.

"Great is a successful general, O Simha, but he who had conquered self is the greater victor.

"The doctrine of the conquest of self, O Simha, is not taught to destroy the souls of men, but to preserve them. He who has conquered self is more fit to live, to be successful, and to gain victories than he who is the slave of self.

"He whose mind is free from the illusion of self, will stand and not fall in the battle of life.

"He whose intentions are righteousness and justice, will meet with no failure, but be successful in his enterprises and his success will endure.

"He who harbors in his heart love of truth will live and not die, for he has drunk the water of immortality.

"Struggle then, O general, courageously; and fight thy battles vigorously, but be a soldier of truth and the Tathagata will bless thee."

http://reluctant-messenger.com/gospel_buddha/chapter_51.htm — Preceding unsigned comment added by 184.78.226.161 (talk) 08:09, 7 October 2011 (UTC)

I'm not sure how this works. My comment is about attributions to "Buddhism." The Buddha did not found a religion called "Buddhism." He taught a non-sectarian technique helpful to all, of any or no faith. I understand from Pali scholars that the terms "Buddhist" and Buddhism" first appear in the literature about 500 years after the Buddha's passing, at a time when his main teaching - Vipassana meditation - was about to be lost to India. Those initiating the religion of Buddhism sought to accrue followers and status, contrary to the Buddha's approach and teaching. Therefore, the terms "Buddhist" and "Buddhism" should not be used for the period before about 50 BC. My main source is a scholar at Harvard and Berkeley who spent several years at the Vipassana Research Institute north of Mumbai. Genghis Cunn 7 Sept 2012 — Preceding unsigned comment added by Genghis Cunn (talk • contribs) 04:26, 7 September 2012 (UTC)

on the pic it says ahinsa not ahimsa — Preceding unsigned comment added by 86.162.153.199 (talk) 15:27, 30 April 2013 (UTC)

pāli name

isn't the pāli pronunciation the same as in sanskrit for ahimsa? PadmaPhala (talk) 07:35, 9 June 2013 (UTC)

Ahimsa spelled as ahinsa through much of article.

I noticed the spelling of ahimsa is misspelled with an "n" through much of the article. Either someone wiki bombed the article, or there is an alternate spelling. Just bringing this up as I am interested in accuracy in articles. If the spelling with "n" is a correct alternate spelling, it would be useful if a reference in the beginning of the article showed as such. — Preceding unsigned comment added by 66.63.101.90 (talk) 19:17, 17 July 2013 (UTC)

Primary sources in parts of Non-human life and some subsections

Some subsections of this article, such as Non-human life, use a lot of primary sources. Is this original research? Perhaps, someone can cite second sources, that are reliable secondary or tertiary sources, in Non-human life subsection, for example, to help improve this article. If secondary and tertiary sources cannot be found, this section needs to be revised to reflect scholarly consensus, and avoid the impression that parts of this article is a personal essay.

While a direct quote from a primary source is sometimes useful and necessary (such as definitions or origins of a word), in most cases secondary and tertiary sources need to be relied upon for encyclopedic articles, or at least included as well to help verification. I hope someone will try to add second sources, or rewrite such subsections from secondary/tertiary sources. Meanwhile, I will check into[REDACTED] policies on content sourcing, then continue reading and verifying the cited sources. Peace, Lisa.davis (talk) 23:07, 6 August 2013 (UTC)

Definition in the lede

The current article, and the version of this article before I edited for the first time, uses a reference from sanskrit-lexicon.uni-koeln. That dictionary defines ahimsa as "not injure anything." (see: http://www.sanskrit-lexicon.uni-koeln.de/cgi-bin/monier/serveimg.pl?file=/scans/MWScan/MWScanjpg/mw0125-ahalyA.jpg)

I have read 10 encylcopedias and about 20 journal papers / books for definition of ahimsa. I find ample support for 'cause no injury' and 'do no harm', but I am unable to find any other support for the word anything. I can read Sanskrit as well as European languages that have translated vedic Sanskrit literature - there too, as yet, I have found no support for the word 'anything'. I find some support for the definition: 'cause no injury to living beings'. If someone is aware of additional reliable respected source that supports the word 'anything', please post a link here. If not, I propose we strike out the word 'anything', and replace sanskrit-lexicon citation with two more broadly accepted/cited reliable sources for the definition of ahimsa.

This may sound technical, but 'anything' is an important word. Every human action causes change to something - whether it is farming, cooking, writing, carving a stone or whatever. It matters whether the secondary and tertiary sources mean 'anything' which can include non-living matter such as stone, or only 'living beings'. Peace, Lisa.davis (talk) 03:06, 8 August 2013 (UTC)

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