What Security If Any Can Be Provided Finance Essay - Free Essay Example

Sample details Pages: 10 Words: 3060 Downloads: 9 Date added: 2017/06/26 Category Finance Essay Type Research paper Did you like this example? Often the hardest part of starting a business is raising the money to get going. As a newly appointed Finance Manager of Melaleuca Refugee Company distributor in Malaysia with the Head office at Bangsar, Kuala Lumpur, present an idea of how to turn it into a successful business by having other outlets. You need to decide: How much finance is required? When and how long the finance is needed for? What security (if any) can be provided? Don’t waste time! Our writers will create an original "What Security If Any Can Be Provided Finance Essay" essay for you Create order The finance needs of a start-up should take account of these key areas: Set-up costs (the costs that are incurred before the business starts to trade) Starting investment in capacity (the fixed assets that the business needs before it can begin to trade) Working capital (the stocks needed by the business- e.g. raw materials + allowance for amounts that will be owed by customers once sales begin) Growth and development (e.g. extra investment in capacity) Task 1 Make a thorough research on the above company. Identify and briefly explain the sources of finance available for the expansion in the distribution of its line of products and highlight the implications of such sources of finance. Task 2 From the above, explain the importance of financial planning for Melaleuca Products and describe the impact of finance on the financial statements. Task 3 Obtain a Financial Statements of the company showing its two (2) consecutive latest annual statements. Compute for its profitability and liquidity ratio. Compare and comment on the result of your two (2) years calculations. Task 4 Analyze Melaleucas business environment through its consolidated results as shown in the Financial Statements. Table of Contents Title Page Introduction 3 Task 1 4-6 Task 2 7-8 Task 3 9-12 Task 4 13-16 Conclusion 17 Bibliography 18 Introduction to Finance Finance is a broad term that describes two related activities: the study of how money is managed and the actual process of acquiring needed funds. Because individuals, businesses and government entities all need funding to operate, the field is often separated into three sub-categories: personal finance, corporate finance and public finance. All three categories are concerned with activities such as pursuing sound investments, obtaining low-cost credit, allocating funds for liabilities, and banking. Yet each has its own specific considerations. For example, individuals need to provision for retirement expenses, which means investing enough money during their working years and ensuring that their asset allocation fits their long-term plans. A large company, on the other hand, may have to decide whether to raise additional funds through a bond issue or stock offering. Investment banks may advise the firm on such considerations and help them market the securities. As for public financ e, in addition to managing money for its day-to-day operations, a government body also has larger social responsibilities. Its goals include attaining an equitable distribution of income for its citizens and enacting policies that lead to a stable economy. Task 1: Make a thorough research on the above company. Identify and briefly explain the sources of finance available for the expansion in the distribution of its line of products and highlight the implications of such sources of finance. Introduction to Sources of Finance One of the most important issues facing all businesses, whether a business in the start-up phase or well-established, is the obtaining of appropriate levels of financing. Whether it is needed for investing in land, buildings or equipment, hiring new employees, investing in inventory or moving into new markets, obtaining sufficient financing to accomplish these goals is a dilemma nearly all business owners face. This law letter will provide a general overview of various sources of financing available to businesses both large and small. A listing of all the different possible avenues for raising funds to finance your business is beyond the scope of this law letter. The objective is to provide you with a basic working knowledge of various types of financing and things to watch out for with each. The most common sources of business financing which will be discussed in this letter are as follows: personal savings/love money, conventional debt financing (banks/credit unions), gover nment assistance, business partners/strategic alliances, venture capital and going public. Melaleuca Refugee Company Profile Melaleuca Refugee Centre provides an environment for resettlement and healing of refugee survivors of torture and trauma, their families and communities through confidential, high quality, holistic services. In 2002, it expanded to include IHSS services and became known as the Melaleuca Refugee Centre Torture Trauma Survivors Service of the NT Incorporated (Melaleuca Refugee Centre). Sources of Finance of Melaleuca Refugee Company, Malaysia The company receives significant grant funds from both the Federal and Northern Territory Governments to provide various assistance and support services to refugees and the survivors of torture and trauma and their families. Government Grant is a financial award given by the federal, state or local government to an eligible grantee.  Government grants are not expected to be repaid by the recipient.  Grants do not include technical assistance or other forms of financial assistance such as a loan or loan guarantee, an interest rate subsidy, direct appropriation or revenue sharing.  There is typically a lengthy application process to qualify and be approved for a government grant.  Most recipients are required to provide periodic reports on their grant projects progress. Australian government (i).Department of Immigration and Citizenship (ii).Department of Health and Ageing (iii).Department of Families, Housing, Community (iv).Services and Indigenous Affairs Northern Territory Government (i).Department of Children and Families (ii).Department of the Chief Minister, Office of Multicultural Affairs Toyota Foundation The  Toyota Foundation  makes international grants for research and applied projects, mainly in Asia. The Foundation supports work in the humanities, social sciences, and natural sciences. Themes include connections between culture and environment; traditional agriculture in Asia; community-based conservation; and indigenous communities and natural resources. Among the Foundations grant-making programs, the two of principal relevance in the Terra Viva Grants Directory are Research Grants Program and Asian Neighbors Program. (555 WORDS) Task 2: From the above, explain the importance of financial planning for Melaleuca Products and describe the impact of finance on the financial statements. Melaleuca is the most problematic invasive plant species in Florida because of its wide distribution range, prolific seed production and potential impact on human health (Fuller 2005). Melaleuca threatens the preservation of critical wildlife habitat in southern Florida including in the Florida Everglades National Park. Despite control efforts melaleuca still occurred in around 170 000 hectares of southern Florida in 1997, representing 6% of the total region (Bodle Van 1999, in Rayamajhi  et al. 2007; Laroche 1999). Ecosystem Change: Melaleuca threatens the integrity of subtropical freshwater ecosystem processes in Florida (Dray Center 1994, in Lopez-Zamora Comerford Muchovej 2004) by altering soil chemistry, reducing de-composition rates and modifying hydrology and fire regime. Melaleuca also reduces species biodiversity and alters species composition. Reduction in Native Biodiversity:  Melaleuca  forests provide limited food and habitat val ue for native wildlife and can reduce indices of native species in Florida wetlands by as much as 80% (Dray et al 2006; Bodle et al., 1994, OHare Dalrymple, 1997, in Dray et al. 2009; Porazinska Pratt Giblin-Davis 2007). Decreases in diversity of native plant biodiversity have also been linked with melaleuca in the Bahamas. Habitat Alteration: Melaleuca is contributing to significant habitat loss in the Everglades National Park by converting fire-maintained sawgrass communities into  Melaleuca  forest (Turner  et al. 1998, in Munger 2005). Displacement: Melaleuca displaces pond cypress (Taxodium ascendens) (Myers 1975 1983, Ewel 1986, in Rayamajhi  et al. 2008b), slash pine (Pinus elliottii) and sawgrass (Cladium jamaicensis) (Bodle  et al., 1994, in Tipping  et al. 2008). Competition: Melaleuca is competitively superior to most native vegetation occurring in the Florida Everglades (Turner  et al. 1998, in Pr att  et al. 2005b). It is fire-adapted, herbivore-adapted and produces seeds and roots prolifically. Inhibits the Growth of Other Species: Allelochemicals present in roots can have a detrimental effect on the soil biota (Porazinska Pratt Giblin-Davis 2007). Economic:Balciunas and Center (1991, in Serbesoff-King 2003) reported that by the year 2010, close to $2 billion would be lost due to the melaleuca invasion in southern Florida. Financial losses included $1 billion in tourism to the Everglades NP, $250 million in tourism to the rest of south Florida, $250 million in recreation, $250 million due to fires, $1 million in control efforts, $10 million due to loss of endangered species and $1 million to nursery growers. Agricultural: In one study 18 economic arthropod pests were collected from  M. quinquenervia  (Costello  et al. 2008). Human Health: As melaleuca populations expand in southern Florida and the human population increases the risk of fire and loss of human life and property increases (Laroche 1999). Modification of Hydrology: A stand of melaleuca may transpire more water than the sawgrass communities it replaces (Hofstetter 1991a, in Laroche 1999). Modification of Fire Regime: Ground fires, high temperatures, rapid spread rates and abundant smoke, all present in burning melaleuca stands, present new risks for wildlife in the Everglades wetlands (Flowers 1991, in Laroche 1999). Modification of Nutrient Regime: The rate of decomposition of melaleuca litter is slower than that of native plants (Van Rayamajhi, Unpub. Data, in Rayamajhi  et al. 2006b). (517 WORDS) Task 3: Obtain Financial Statements of the company showing its two (2) consecutive latest annual statements. Compute for its profitability and liquidity ratio. Compare and comment on the result of your two (2) years calculations. Profitability Ratio of Melaleuca Refugee Company Profitability Ratio YEARS 2011 2012 Net Surplus Margin (Net Surplus / Sales) 755,436 $ / 4,375,160 $ = 0.17 : 1 937,325 $/ 5,090,820 $ = 0.18 : 1 Return on Total Assets ( Surplus Available to Common Shareholders / Total Assets) 755,436 $ / 1,542,283 $ = 0.49 : 1 937,325 $ / 2,572,861 $ = 0.36 : 1 Return on Equity ( Surplus Available to Common Shareholders / Equity) 755,436 $ / 949,745 $ = 0.8 : 1 937,325 $ / 1,887,070 $ = 0.5 : 1 Gross Surplus Margin 0 / 4.375,160 $ = 0 0 / 5,090,820 $ = 0 ( Gross Surplus / Sales) 0 / 4.375,160 $ = 0 0 / 5,090,820 $ = 0 Table 1: Comparison of Profitability Ratio (Values extract from Appendix 1 2) Liquidity Ratio of Melaleuca Refugee Company Years 2011 2012 Liquidity Ratio 1,516,902 $ /$592,638 = 2.56 : 1 2,568,059 $ / $685,791 = 3.74 : 1 Quick Ratio [(Current Assets Inventories Prepayment) / Current Liabilities )] (1,516,902 $ 0 -0) / 592,638 $ = 2.56 : 1 (2,568,059 $ 0 0) / 685, 791 $ = 3.74 : 1 Table 2: Comparison of Liquidity Ratio (Values extract from Appendix 1 2) Explanation of the Comparison of the Profitability Ratios Net Surplus Margin Both the ratio for the years 2011 and 2012 also to 1, which means that if there is 1$ of sales, then there will be 0.17$ surplus and 0.18$ surplus for the two years respectively. There can be seen that the net surplus margin for year 2012 is higher than the year 2012 by 0.01 on the above Table 1. This is because of the difference between the total income for the both years 2011 and 2012. This may due to the funding and donation for the company. Return on Total Assets Both the ratio for the years 2011 and 2012 also to 1, which means that if there is 1$ of total assets, then there will be 0.49$ and 0.36$ of surplus to common shareholders for the years 2011 and 2012 respectively. The return on assets in year 2011 is higher than the year 2012 due to the total asset in year 2011 is lower than the total assets in year 2012. Return on Equity Both the ratio for the years 2011 and 2012 also to 1, which means that if there is 1$ of equity, then there will be 0.8$ and 0.5$ of surplus to common shareholders. The surplus difference between both years is 0.3$ due to the great difference of equity for the both years. Gross Surplus Margin There is also 0 for the gross surplus margin due to without of gross surplus for this company. This may say that the gross surplus margin is not applicable for this company. Explanation of Comparison of the Liquidity Ratio Current Ratio From Table 2 on above, can be seen that there is both the ratio for the years 2011 and 2012 also to 1, which means that if there is 1$ of current liabilities, then there will be 2.56$ and 3.74$ of current assets for two respective years. It can be show that the current ration of the year 2012 is higher than year 2011. This may cause by the current liabilities of the year 2012 is much higher than the year 2011. Quick Ratio From Table 2 as shown on above, we can be seen that there is the same quick ratio with the current ratio for the both years which are 2.56: 1 and 3.74: 1 for the years 2011 and 2012 respectively. This occurred is due to the company is no existing of inventories and prepayment. (638 WORDS) Task 4: Analyze Melaleucas business environment through its consolidated results as shown in the Financial Statements. Introduction of Business Environment of Melaleuca Melaleuca have successfully reached and implemented a new Enterprise Agreement with staff and their union, which the overwhelming majority of staff supported. This was approved by Fair Work Australia in February 2012.The Manager also engaged an external and independent consultant to review the structure and operations of the organization. The manager has also approved the consultants recommendations, and a new operational structure that better suits the current needs of the organization was implemented in July 2012. As part of this restructure, they created a new position of Deputy Director to better support executive management in Melaleuca. Mary Taylor (current Deputy Director) joined Melaleuca at a challenging time during the restructure. Manager members participated in a governance training workshop in February 2012 to expand our knowledge on the legal obligations of committee member and good governance practices. The Manager is currently working in collaboration with key st akeholders and staff on the next strategic plan for the organization to help organization set its direction for the short to medium term. In the background to all this activity, government policies on refugees and asylum seekers continue to evolve. Management and Staff of Melaleuca The Committee of Management and staff of Melaleuca have a legal and moral responsibility to manage Melaleuca in the best interests of the community it serves. Committee of Management and staff demonstrate professional ethical behaviour at all times in their responsibilities to the organization in their professional relationships with each other, and in their professional service to the community. Staff numbers at Melaleuca vary in relation to the centres program cycles. However, for the day-to-day program implementation 40 staff members are employed. Ali Nur has been the Director of the Melaleuca Refugee Centre since early December 2009. He studied Medicine in Somalia and has a Masters degree in Public Health from the University of Sydney. He worked with refugees from eastern Ethiopia from 1979 to 1982 and came to Australia on a scholarship sponsored by Community Aid Abroad. In 1983 he returned to Australia on a humanitarian visa. He trained health workers in remote Aboriginal c ommunities and worked with the NT Health Department. He also worked in Timor with Oxfam, in Indonesia doing earthquake relief, in Sri Lanka after the tsunami and in Vietnam with various international aid agencies. To read the NT News interview about our director (with authorization from NT News) Melaleuca Refugee Centre has a community-based Committee of Management (COM), which appoints the Director to manage the day-to-day operations of the organisation. The role of the Committee of Management is to meet regularly to monitor the performance and management of the organisation. The COM is elected from and by Associate Members of the organisation and is responsible for setting strategic directions. The COM meets at least 8 times a year. Counseling and Advocacy of Malaleuca The counseling team at Melaleuca Refugee Centre provides support, counseling and advocacy services to individuals and their families from refugee background. People who have experienced torture and trauma before coming to Australia might continue to suffer from effects of the prolonged exposure to human rights abuses, violence, war and physical hardship. Settling into a foreign country can be a very traumatizing experience. Melaleuca recognizes that peoples pre-migration experiences and the process of resettlement are important to psychosocial well-being. Melaleuca offers initial counseling upon arrival and long term counseling for those individuals or families in need. Youth Supports and Services of Malaleuca Melaleucas youth program provides a multi-function program, offering a holistic, timely and culturally appropriate service to young people of refugee and migration background aged 12 to 21 years. The youth program under RECONNECT supports young people who are at risk of homelessness and enhances refugee youth engagement with family, education, training and community. The youth team collaborates with other agencies to facilitate new networks for young people and provide them with important social connections and extra support. Community Development of Malaleuca Melaleuca delivers a range of community development programs underpinned by the key principles and values of Community Development: education, participation, democracy, advocacy and strategies of community empowerment and strengthening that build social capital and community capacity. In the case of survivors of torture and trauma, community development rebuilds resilience which may have been eroded by past experiences. Community Development accepts that the impact of torture and state-sanctioned violence may result in distrust and conflict, and aims to build social cohesion and strength. It identifies and builds on individual and community assets. It links the community with others in collaborative partnerships, and empowers individuals and communities who are particularly disadvantaged within the resettlement country. Past Events of Malaleuca OzFusion 2013 multicultural Australia Day was a resounding success with around 600 attending. This was the first time Melaleuca was involved in this high profile event. Our clients were engaged in all aspects of the day and it was a great opportunity to meet other multicultural groups. OzFusion celebrated Darwins cultural diversity through an exciting and engaging program of cultural performances and bands and featured delicious multicultural food. A special guest this year was Australia Day Ambassador Mr John Kundereri Moriarty AM, a Territorian and Chairman and co-founder of the Sydney-based Jumbana Group, a leading Australian Indigenous design consultancy. The Hon Terry Mills MLA, Chief Minister of the Northern Territory who performed Waltzing Matilda and In the Jungle with Capricornica and African All Star Drummers. The Lord Mayor of Darwin Katrina Fong Lim gave a welcome speech. (910 WORDS) Conclusion As a conclusion, the objective of financial statements analysis is to show how to rearrange information from financial statements into financial ratios that provide information about five areas of financial performance which are short-term solvency, activity, financial leverage, profitability and value. Accounting statements provide important information about the value of the firm. Financial analysis learns how to rearrange financial statements to squeeze out the maximum amount of information. While removal of Melaleuca is a mandate for public agencies, one of the remaining obstacles is that private landowners have generally not implemented control practices. While it is technically illegal for private individuals to possess Melaleuca, very little is actually being done to force them to remove it from their property, with the exception of a few proactive municipalities. Thus, while infestations of Melaleuca have declined on public lands, they are flourishing on private lands. T hese stands on private property may lead to new infestations or infestation in areas already treated, thus undermining public control efforts. A comprehensive strategy that includes private landowner incentives and enforcement is needed for inducing these landowners to adopt recommended control practices for Melaleuca. (188 WORDS)

Comparative Essay Macbeth and Inferno - 1079 Words

The Divine Comedy of Dante Alighieri Inferno The poem Inferno is about a man who has â€Å"lost the path that does not stray† (Inferno, Canto I, line 3) where â€Å"the path† represents the path to Heaven. Dante, having strayed from the path, is in danger of being sent to Hell. When Beatrice, whom Dante loved before her early death, finds out that Dante has strayed she becomes worried that he will not be able to join her in Heaven. Beatrice wants to help Dante find God again, but because she is an angel, she cannot walk through Hell or Purgatory and in her stead she asks the Roman poet Virgil to guide Dante on a cautionary trip. Much the way Dante travels through Hell in the Divine Comedy, Macbeth must endure the consequences of his actions.†¦show more content†¦Macbeth by the witches and Dante by Beatrice and Virgil. The witches quote mentioned earlier can be connected to Inferno as well, Dante has â€Å"lost the path that does not stray† (Inferno, Canto I, line 3) or has become sinful, or bad. T his becomes reversed after the supernatural forces of the poem have finished, in Inferno Dante’s morality is reversed for the better and in Macbeth the forces of the supernatural manipulate Macbeth and corrupt him causing him to become evil. The two poems are almost complete opposites. In Macbeth the protagonist, Macbeth, advances to power through murder, progressively becoming more evil, or sinful, in nature. Macbeth moves progressively farther from God and moral rightness, the opposite of Dante both in character and development. Macbeth begins as an honourable man who wants to serve his King and country but eventually becomes a traitor to his benefactor which, in the terms of Inferno, would place him in the ninth circle of Hell, along with Lucifer, Brutus, Judas and Cassius. Dante begins as a man who is off the moral path and later becomes closer to God. Macbeth’s wife manipulates and pressures Macbeth into becoming the King through assassination. While in Inferno Dante progressively becomes less evil and closer to God by traveling through Hell and eventually stops pitying the souls of the damned and actually begins condemning them. His departed love, Beatrice, asks Virgil the Roman poet in the first circle of Hell toShow MoreRelatedFacilitating Learning and Assessment in Practice3273 Words   |  14 PagesIntroduction to English Studies (Eng 281) [pic] Sample Self-Reflective Essay #1 When I think of books, I can’t help but smile in anticipation of the journey I will embark upon from cover to cover, the secrets that will be revealed within their pages, the additions to my vocabulary I will collect as souvenirs, and the new avenues that will be excavated in the realm of my mind. Beginning as early as I can remember, books were read to me by my mother, my father and my sisters. The thrill of an outing

Ahimsa Obligation of Homo Sapiens Sapiens Essay Sample free essay sample

In the regeneration and divinization of adult male. the first measure is to extinguish his beastly nature. The predominant in animal is inhuman treatment. inhuman treatment ensuing to injury or bring downing injury to other human existences. animate beings. workss. and even inanimate things. Thus it creates struggles. misinterpretation. and pandemonium among creative activities of God or the Godhead. Therefore. wise sages prescribe Ahimsa. Ahimsa or non-injury. of class. implies non-killing. But. non-injury is non simply non-killing. In its comprehensive significance. Ahimsa or non-injury agencies full abstention from doing any hurting or injury whatsoever to any living animal. either by idea. word. or deed. Non-injury requires a harmless head. oral cavity. and manus. Ahimsa is non mere negative non-injury. It is positive. cosmic love. It is the development of a mental attitude in which hatred is replaced by love. Ahimsa is true forfeit. Ahimsa is forgiveness. Ahimsa is Sakti. Ahimsa is true strength. Practice of ahimsa develops love. kindness. and compassion. Ahimsa is another name for truth or love. It is cosmopolitan love. Where there is love. kindness. and compassion there is ahimsa. Where there is ahimsa. there you will happen love and altruistic service. They all go together. Ahimsa has been the cardinal philosophy of Indian civilization from the earliest yearss of its history. All facets of human life and that of the existence are basically moral and have values and with that. ahimsa could be a tool to assist keep morality. values. and virtuousnesss. Henceforth ahimsa must be acknowledged as an duty to human existences or Homo Sapiens Sapiens particularly the stronger 1s or the upperclassmen besides called as the aristocracy. This research paper survey endeavours to explicate and give visible radiation to the happening of ahimsa. delimited in the philosophical point point of view. This paper will go around the human beings’ position about ahimsa and their fellow human existences and other creative activities of God or the Godhead. Therefore. this paper seeks to reply the undermentioned inquiries: ( 1 ) What is ahimsa? ( 2 ) What are the different positions and deductions of ahimsa to Hinduism and Christianity? ( 3 ) Must ahimsa be recognized as an duty prior to human existences particularly the stronger and upper one? And these would be answered through library researches in the Notre Dame University Library and De Mazenod Community Library. and the usage of electronic beginnings. Part II A. Ahimsa Hindu wisdom. which inspires worlds to populate the ideals of compassion and passive resistance. is captured in one word. ahimsa. In Sanskrit himsa is making injury or doing hurt. The â€Å"a† placed before the word negates it. Very merely. ahimsa is abstaining from doing injury or hurt. It is gentleness and noninjury. whether physical. mental or emotional. It is good to cognize that passive resistance speaks merely to the most utmost signifiers of forceful error. while ahimsa goes much deeper to forbid even the elusive maltreatment and the simple injury. Ahimsa. slackly translated. agencies abstention from force either by idea. word. or deed. Non-injury requires a harmless head. oral cavity. and manus. In a positive sense. it implies compassion and cosmic love. ( Subramuniyaswami. 2007 ) It means that being non-violent manifest a positive sense and bring forth compassion. love. and kindness whenever ahimsa is manifested. It is the development of a mental attitude in which hatred is replaced by love. The Vedantic Bibles define ahimsa as the true forfeit. forgiveness. power. and strength. At its nucleus. ahimsa is based on the purposes of a individual whose focal point is to non harm anyone. Ahimsa or non-injury. of class. implies non-killing. But. non-injury is non simply non-killing. In its comprehensive significance. Ahimsa or non-injury agencies full abstention from doing any hurting or injury whatsoever to any living animal. either by idea. word. or deed. Non-injury requires a harmless head. oral cavity. and manus. Ahimsa is non mere negative non-injury. It is positive. cosmic love. It is the development of a mental attitude in which hatred is replaced by love. Ahimsa is true forfeit. Ahimsa is forgiveness. Ahimsa is power. Ahimsa is true strength. So it literally means that ahimsa is pure non-inflicting of any sort of hurt on to other living things. A. 1. Elusive FORMS OF HIMSA Merely the ordinary people think that Ahimsa is non to ache any life being physically. This is but the gross signifier of Ahimsa. The vow of Ahimsa is broken even by demoing contempt towards another adult male. by entertaining unreasonable disfavor for or prejudice towards anybody. by glowering at another adult male. by detesting another adult male. by mistreating another adult male. by talking ailment of others. by bitching or reviling. by harboring ideas of hatred. by expressing prevarications. or by destroying another adult male in any manner whatsoever. All harsh and rude address is Himsa ( force or hurt ) . Using rough words to mendicants. retainers or inferiors is Himsa. Injuring the feelings of others by gesture. look. tone of voice and unkind words is besides Himsa. Slighting or demoing calculated disrespect to a individual before others is motiveless Himsa. To O.K. of another’s rough actions is indirect Himsa. To neglect to alleviate another’s hurting. or even to pretermit to travel to the individual in hurt is a kind of Himsa. It is the wickedness of skip. ( Maheshwari. 2011 ) It is stated here that even utilizing linguistic communication can certainly harm or bring down hurt. So humans must avoid purely all signifiers of abrasiveness. direct or indirect. positive or negative. immediate or delayed. Practice Ahimsa in its purest signifier and go Godhead. Ahimsa and Divinity are one. A. 2. AHIMSA. A Quality OF THE STRONG If you pattern Ahimsa. you should set up with abuses. reproofs. unfavorable judgments and assaults besides. You should neer revenge nor wish to pique anybody even under utmost aggravation. You should non entertain any evil idea against anybody. You should non harbor choler. You should non cuss. You should be prepared to lose gleefully even your life in the cause of Truth. The Ultimate Truth can be attained merely through Ahimsa. Ahimsa is the highest point of courage. Ahimsa is non possible without bravery. Non-violence can non be practiced by weak individuals. Ahimsa can non be practiced by a adult male who is awfully afraid of decease and has no power of opposition and endurance. It is a shield. non of the effeminate. but of the potent. Ahimsa is a quality of the strong. It is a arm of the strong. ( Sivananda. 2005 ) It means that in order to attest ahimsa one should roll up the qualities of a brave and strong being at the really beginning because merely the strong 1s who wills ahimsa can merely attest it. Imagine if a weak and coward being will attest ahimsa. that being will certainly neglect because that being doesn’t have the bravery to confront hardships and deficiencies opposition and endurance. When a adult male beats you with a stick. you should non entertain any idea of revenge or any unkind feeling towards the tormenter. Ahimsa is the flawlessness of forgiveness. Examples of manifestation of ahimsa are the baronial actions of great sages of yore: Jayadeva. the writer of Gita-Govinda. gave big and rich nowadays to his enemies who cut off his custodies. and obtained Mukti ( release ) for them through his sincere supplications. He said: â€Å"O my Godhead! Thou hast given Mukti to Thy enemies. Ravana and Kamsa. Why dramatis personae Thou non give Mukti to my enemies now? † A saint or a sage possesses a greathearted bosom. Pavahari Baba carried the bag of vass and followed the stealer stating: â€Å"O Thief Narayana! I neer knew that You visited my bungalow. Pray accept these things. † The stealer was rather amazed. He left off his evil wont from that really 2nd and became a adherent of Pavahari Baba. † ( Maheshwari. 2011 ) A. 3. THE POWER OF AHIMSA The power of Ahimsa is greater than the power of the mind. It is easy to develop the mind. but it is hard to sublimate and develop the bosom. The pattern of Ahimsa develops the bosom in a fantastic mode. He who patterns Ahimsa develops strong will-power. In his presence. hostility ceases. In his presence. cobra and toad. cow and tiger. cat and rat. wolf and lamb. will all populate together in footings of confidant friendly relationship. In his presence. all belligerencies are given up. The term ‘hostilities are given up’ agencies that all existences – work forces. animate beings. birds and toxicant animals will near the practician without fright and do no injury to him. Their hostile nature disappears in them in his presence. The rat and the cat. the serpent and the mongoose. and other existences that are enemies of each other by nature. give up their hostile feelings in the presence of the Yogi who is established in Ahimsa. Lions and Liberation Tigers of Tamil Eelams can neer make any injury to such a Yogi. Such a Yogi can give definite orders to king of beasts and Liberation Tigers of Tamil Eelams. They will obey. This is Bhuta-Siddhi ( command over the elements ) gettable by the pattern of Ahimsa. ( Sivananda. 2005 ) It means that a being that patterns ahimsa will certainly develop a stronger will-power which besides includes courage. opposition. and endurance. Hostility would decrease because ahimsa produces a harmonious aura to the being that manifest ahimsa. therefore even animate beings would admit your presence as harmonious. The pattern of Ahimsa will finally climax in the realisation of integrity and unity of life. or Advaitic ( non-dual ) Consciousness. The Yogi so enjoys the highest peace. cloud nine and immortality. A. 4. BENEFITS OF THE PRACTICE OF AHIMSA If you are established in Ahimsa. you have attained all virtuousnesss. Ahimsa is the pivot. All virtuousnesss revolve around Ahimsa. Just as all footmarks are accommodated in those of the elephant. so besides do all spiritual and ethical regulations become merged in the great vow of Ahimsa. Ahimsa is soul-force. Hate thaws in the presence of love. Hate dissolves in the presence of Ahimsa. There is no power greater than Ahimsa. The pattern of Ahimsa develops will-power to a considerable grade. The pattern of Ahimsa will do you fearless. Harmonizing to Sivananda. â€Å"He who patterns Ahimsa with existent religion. can travel the whole universe. can chasten wild animate beings. can win the Black Marias of all. and can repress his enemies. He can make and undo things† It means that a being that patterns ahimsa brings forth an unusual aura that can make things regardless of nature’s manner. The power of Ahimsa is boundlessly more fantastic and subtler than electricity or magnetic attraction. The jurisprudence of Ahimsa is every bit much exact and precise as the jurisprudence of gravity or coherence. You must cognize the right manner to use it intelligently and with scientific truth. If you are able to use it with exactness and preciseness. you can work admirations. You can command the elements and Nature besides. Mentally non to make injury oneself. Mentally non to acquire hurt done by others. Mentally non to O.K. hurt done by others. Orally non to make injury oneself. Orally non to acquire hurt done by others. Orally non to O.K. hurt done by others. Physically non to make injury oneself. Physically non to acquire hurt done by others. and Physically non to O.K. hurt done by others. ( N. A. 2005 ) These are the nine manifestations of pattern of ahimsa and with these we could decently attest and pattern ahimsa with easiness because of the counsel this ways brings. This is a usher in order to properly pattern ahimsa and develop love. kindness. compassion and a harmonious life. B Ahimsa in Hinduism’s position Many are the beginnings of Hindu thought which inspire work forces and adult females to populate the ideals of compassion and passive resistance. The Rishis. composers of Vedic Hymns. who revealed the rules of Dharma or Godhead jurisprudence in Hindu Bible knew full good the potency for human agony and the way which could debar it. To them one religious power flowed in and through all things in this existence. animate and inanimate. confabulating being by its presence. To them life was a coherent procedure taking all psyches without exclusion to enlightenment. and no force could be carried to the higher ranges of that acclivity. These Rishis were mystics whose disclosure disclosed a universe in which all existences exist in fretted dependance. The whole was contained in the portion. and the portion in the whole. Based on this knowledge. they taught a doctrine of non-difference of ego and other. asseverating that in the concluding analysis we are non separate from the universe and its manifest signifiers or from the Divine which shines Forth in all things and all peoples. From this apprehension of unity arose the philosophical footing for the pattern of non-injury and Hinduism’s ancient committedness to it. We all know that Hindus. who are one-sixth of the human race today. believe in the being of God everyplace. as an all-pervasive. self-effulgent energy and consciousness. This basic belief creates the attitude of empyreal tolerance and credence toward others. Even tolerance is deficient to depict the compassion and fear the Hindu holds for the intrinsic sacredness within all things. Therefore. the actions of some Hindus are rendered benign or ahimsa. One would non desire to ache something which one revered. On the other manus. when the fundamentalists of any faith teach an grim dichotomy based on good and evil. adult male and nature or God and Devil. this creates friends and enemies. This belief is a profanation to Hindus because they know that the attitudes which are the byproduct are wholly Manichaean. and for good to prevail over that which is foreign or evil. it must kill out that which is considered to be evil. The Hindu looks at nil as per se evil. To them the land is sacred. The sky is sacred. The Sun is sacred. His married woman is a goddess. Her hubby is a God. Their kids are devas. Their place is a shrine. Life is a pilgrims journey to mukti or release from metempsychosis. which one time attained is the terminal to reincarnation in a physical organic structure. When on a holy pilgrims journey. one would non desire to ache anyone along the manner. cognizing full good the experiences on this way are of one’s ain creative activity. though possibly acted out through others. Devout Hindus oppose killing for several grounds. Belief in karma and reincarnation are strong forces at work in the Hindu head. They full good know that any idea. feeling or action sent out from them to another will return to them through yet another in equal or amplified strength. What we have done to others will be done to us. if non in this life so in another. ( Subramuniyaswami. 1989 ) . It states here that bring downing hurt to others will besides be inflicted back to us. if non in this life so in another. So in order to avoid this karma one should attest and pattern ahimsa. The Hindu is exhaustively positive that force which he commits will return to him by a cosmic procedure that is unerring. Two thousand old ages ago South India’s weaver saint Tiruvalluvar said it so merely. â€Å"All enduring kicks on the offender himself. Therefore. those wanting non to endure chorus from doing others pain† ( Tirukural. 320 ) . A similar position can be found in the Jain Acharanga Sutra: â€Å"To do injury to others is to make injury to oneself. You are he whom you intend to kill. You are he whom you intend to rule. We corrupt ourselves every bit shortly as we intend to pervert others. We kill ourselves every bit shortly as we intend to kill others. † ( Subramuniyaswami. 2007 ) . In drumhead to this what makes ahimsa a valuable construct to Hindus are the constructs of Karma ( action. seen as conveying upon oneself inevitable consequences. good or bad. either in this life or in a reincarnation ) and Mukti ( release of the senses from the clasps of the head. Its general definition is enlightenment or a province of self-fulfillment ) C. Sacred Texts Speak On Ahimsa ( Hinduism ) The roots of ahimsa are found in the Vedas. Agamas. Upanishads. Dharma Shastras. Tirumurai. Yoga Sutras and tonss of other sacred texts of Hinduism. Here is a choice aggregation: â€Å"The twice-born should digest cavalier unfavorable judgment ; he should diss none. While yet in his organic structure. he should non pick hostility with anyone ; he should non return choler with choler ; decried. he should state a good word. †Ã¢â‚¬â€œDharma Shastras: VI. Man particularly in the upper category should manage unfavorable judgment particularly from the lower category for them to better more. Man should non contend choler with choler for it will do more problem and struggles. alternatively utter a good word for peace and harmoniousness may boom. â€Å"One should neer make that to another which 1 respect as deleterious to one’s ain ego. This. in brief. is the regulation of Dharma. Yielding to want and moving otherwise. one becomes guilty of adharma. † –Mahabharata XVIII:113. 8. Making injury to others is like making injury besides to yourself. We are one through the impression of pantheism which Brahman is in everyone. everyplace. and anyplace. Man must set himself to the shoe of others in order to follow and understand Dharma and ahimsa with easiness. â€Å"Those high-souled individuals who desire beauty. impeccability of limbs. long life. apprehension. mental and physical strength and memory should abstain from Acts of the Apostless of hurt. †Ã¢â‚¬â€œMahabharata XVIII:115. 8. It is so that if one avoid or abstain himself from Acts of the Apostless of hurt. he shall perpetrate the desires like beauty he longed to because Acts of the Apostless of hurt gives besides the actor negative effects. For illustration if you hit a cat with your fist on his face with all your might and strength. it will certainly besides injure you and it might ensue to a fractured fist which will botch the beauty you desired. In order to keep the beauty desired one must forbear inflicting hurt to others. â€Å"Ahimsa is the highest Dharma. Ahimsa is the greatest gift. Ahimsa is the highest self-denial. Ahimsa is the highest forfeit. Ahimsa is the highest power. Ahimsa is the highest friend. Ahimsa is the highest truth. Ahimsa is the highest instruction. †Ã¢â‚¬â€œMahabharata XVIII:116. 37-41. It is so that ahimsa is one of the highest and greatest constructs in Hinduism because if one manifests ahimsa it makes you besides manifest and follow your Dharma. Ahimsa besides patterns and observes your self-denial. Ahimsa besides is the highest power. the true power and strength in which you will non bring down hurts even to the point of uncontrolled emotions. Attesting ahimsa could enable you to achieve self-denial. power and strength. â€Å"If a adult male inflicts sorrow on another in the forenoon. sorrow will come to him unbidden in the afternoon. †Ã¢â‚¬â€œTiru Kural. Verse 319. In this book. it shows that there will ever be karma or effects in every action we made. There will ever be an consequence in every action we done. Negative comes from negative cause and positive comes besides from positive cause. â€Å"When one is established in non-injury. existences give up their common animus in his presence. †Ã¢â‚¬â€œYoga Sutras. It is so that if your presence if filled with hatred and animus. certainly all that felt your presence will sure felt hatred upon you. but if you observe ahimsa your presence certainly will convey mild. composure. friendly. and accessible ambiance and with that the presence of animus will disappear. â€Å"Do non wound the existences populating on the Earth. in the air and in the H2O. †Ã¢â‚¬â€œYajur Veda. In Hinduism every life existences on Earth is sacred. Even the sky. Earth. and river are sacred. It would be unhallowed and upseting if one inflicts hurt to a sacred thing or being. therefore one must non bring down hurt to the existences populating on the Earth. D. Hindu Leaders Speak On Ahimsa Here is a aggregation of expressions of Hindu leaders that speaks on ahimsa: â€Å"Someone who believes in force and continues doing hurt to others can neer be peaceable himself. † –Swami Satchidananda. It is so that if one accumulates force in his head therefore one would ever make force and with that one could neer accomplish peace in him because peace is the absence of force and if force ever resides in one’s head. he would ever be bothered physically and mentally. â€Å"To be free from force is the responsibility of every adult male. No idea of retaliation. hatred or ill will should originate in our heads. Injuring others gives rise to hatred. †Ã¢â‚¬â€œSwami Sivananda. Injuring others surely rose hatred because adult male in nature doesn’t want to be injured and in return will roll up retaliation in his head therefore consequences to hatred and with that we could non be free from force. therefore we must do ahimsa a responsibility of every adult male. â€Å"You do non like to endure yourself. How can you bring down enduring on others? Every violent death is a self-destruction. The ageless. blissful and natural province has been smothered by this life of ignorance. In this manner the present life is due to the violent death of the ageless. pristine Being. Is it non a instance of self-destruction? †Ã¢â‚¬â€œRamana Maharishi. 1935. Man should set himself on the shoe of others before bring downing hurt because adult male in nature doesn’t want to endure and if adult male doesn’t want to endure adult male should non bring down injure because we are one. Remembering the aureate regulation. â€Å"Do unto others what others do unto to you† is what must come up in every man’s head. â€Å"The trial of ahimsa is the absence of green-eyed monster. The adult male whose bosom neer cherishes even the idea of hurt to anyone. who rejoices at the prosperity of even his greatest enemy. that adult male is the bhakta. he is the Berra. he is the guru of all. † –Swami Vivekananda. It is so that green-eyed monster can take existences to evil ideas. words and action. Man in nature ever wants a higher respect or concern to himself and hates to see others success while he is neglecting. therefore may ensue in bring downing hurt and because of this adult male should non roll up enviousness within to detect and manifest ahimsa decently. â€Å"Do good to all. God is at that place. within you. Don’t putting to death. Don’t seaport choler. †Ã¢â‚¬â€œSiva Yogaswami. God’s presence resides in every creative activity God has made. There will ever be a part of God’s aura that is within God’s creative activity and with that one must non bring down injury nor hurt because aching others will besides be bring downing hurt to the God that is within us. Based on the sacred texts and the Hindu leader we can reason that worlds shall attest ahimsa at all cost for it is the improvement of one’s ain psyche and for public assistance of the universe. E. Christians’ Perspective on Ahimsa Jesus Christ himself has spoken that we are all brothers and sisters in him. this was harmonizing to the Bible of Matthew 12:48-50 â€Å"But he replied to the adult male who told him. â€Å"Who is my female parent. and who are my brothers? † And stretching out his manus toward his adherents. he said. â€Å"Here are my female parent and my brothers! For whoever does the will of my Father in Eden is my brother and sister and female parent. † Through this we must handle everyone with proper kindness. compassion and charity because we are all relations. male parents. female parents. brothers. sisters in Christ. If people or Christians knew that we are all relations and with that there would be an deduction that we must non harm our relations. This comes ahimsa so. Never inflict hurts and injury physically. mentally. and emotionally to our ain brethren. Jesus Christ besides pointed out that you shall love your neighbor as yourself and this was taken from Mark 12:31 â€Å"T he second is this: ‘You shall love your neighbor as yourself. ’ There is no other commandment greater than these. † With this commandment of Christ we must demo kindness. compassion. and charity to our neighbor or so called brethren and this can be achieved by practising first ahimsa. Ahimsa is relevant because it manifests our love for our fellow brethren in Christ. As is well-known. love. fondness. kindness compassion. and pious ideas are foremost in Christian faith. Maximum emphasis has been given to ‘service to humanity’ . Main rules of Christianity are: 1. ) Abandonment of amour propre. self-importance and cheek and develop sense of non-possessiveness and renunciation. 2. ) Being low and gracious to everyone and avoid abrasiveness. inhuman treatment or ill-feelings towards anyone. 3. ) Self-purification and hatred for wickednesss. 4. ) Purity of interior psyche and alleviation from evil ideas. 5. ) Peace. forbearance. tolerance. forgiveness and love for enemies. 6. ) Strong will power and religion for spiritual behavior. Just like Jewish faith. Christian faith excessively. accent s on love for God and kindness for worlds. Love itself is supposed to be God and love is non-violence. Where malice. fond regard. hatred and aversion prevail. feelings of retaliation occur and love. fondness. courtesy and kindness can non develop. In this faith. the really significance of service to God is taken as service to humanity. Therefore. it is seen that Christian faith has besides helped a great trade in advancing non-violence. service to humanity. love andtenderness. F. Ahimsa in the New Testament The roots of ahimsa are besides found in the Bible. Here is a choice aggregation: â€Å"Blessed are the ahimsa practicians. for they will be called boies of God. † ( Matthew 5:9 ) . It is stated here the benefits or the wages of those human existences who will attest and pattern ahimsa in Christian position. that they will be called as true and echt boies of God the Godhead and Godhead of all. â€Å"Finally. brothers. adieu. Aim for flawlessness. listen to my entreaty. be of one head. pattern ahimsa. And the God of love and ahimsa will be with you. † ( 2 Corinthians 13:11 ) . In order to achieve flawlessness like God which Christ himself commanded us. Human existences should attest and pattern ahimsa because ahimsa brings love. kindness. compassion and harmoniousness which are one of the qualities of a perfect like God. â€Å"Hold them in the highest respect in love because of their work. Practice ahimsa with each other. † ( 1 Thessalonians 5:13 ) . Man in nature respects himself highest and it brings forth enviousness and other awful things that may bring forth hurt to others. In order for us to avoid this hellish nature of aching others and off from wickedness particularly those of the capital like enviousness. one must attest and pattern ahimsa. â€Å"Make every attempt to pattern ahimsa with all work forces and to be holy ; without sanctity no 1 will see the Lord. † ( Hebrews 12:14 ) . Ahimsa so is a quality of the strong and it therefore required tremendous attempt in order to pattern it absolutely. If one has put attempt in attesting ahimsa. one shall derive benefit and be rewarded by God. Himself for following His flawlessness and will. It stated that if one manifest ahimsa. one shall see the Lord at the minute of his decease. Based on the Bibles that was taken from the bible. a Christian therefore must pattern ahimsa for God. Himself have made a commandment about attesting ahimsa particularly to our ain brethren. G. AHIMSA: UNIVERSAL VOW / OBLIGATION Ahimsa is a Mahavratam or â€Å"great cosmopolitan vow† . It should be practiced by all people of all states. Ahimsa transmutes adult male into deity. He who is established in Ahimsa is godly. The power of Ahimsa is greater than mind. The pattern of Ahimsa develops the bosom. Ahimsa is supreme love. It is a psyche force and pattern of godly life. Hate thaws in forepart of Ahimsa. Ahimsa is a cosmopolitan vow that is required for self-fulfillment. It is a necessity for anyone who aims to command their head. There is an premise harmonizing to the Yoga Sutras that when 1 is established in ahimsa. existences give up their common animus in his presence. By nature. people are non-violent. but when harmed. it is easy for them to acquire angry and want requital. However. ahimsa requires the riddance of reaction in choler. Rather. it requires the victim to alter his position and no-longer see himself as a victim. With that premise ahimsa can ensue to absolute harmoniousness. The chief deduction of ahimsa is that the ahimsa in us ought to soften and non to stiffen mans’ attitude to us ; it ought to run him ; it ought to strike a antiphonal chord in his bosom and with that harmoniousness and apprehension will follow in each and everyone. Ahimsa can be manifested anyplace to anyone. It can be manifested by non roll uping evil ideas in the head. ever watch the words that we utter and neer inflict any sort of injury nor hurts even a little signifier of it. Ahimsa is necessary because love. fondness. kindness compassion. and pious ideas are needed to be manifested to populating existences here on Earth whether it is a low sort of being or at the same degree as the 1 who pattern and observe ahimsa. Detecting ahimsa will develop your understanding about life existences which is really indispensable in order to populate in harmoniousness. A great theoretical account who patterns ahimsa is Mahatma Ghandi ; he showed it during the release of India from the British Empire. For Gandhi. ahimsa was the look of the deepest love for all worlds. including one’s oppositions ; this non-violence therefore included non merely a deficiency of physical injury to them. but besides a deficiency of hatred or ill-will towards them. Strong or upper-class work forces should attest ahimsa because they have the border of holding the strong will. courage. opposition and endurance. Humans and other life existences are creative activity of God and each have the right to populate. Worlds do non hold the right to harm other human existences because they are God’s creative activity and if there would be one who has the right to ache and take the life of a being so it must be God entirely. As Siva Yogaswami stated â€Å"Do good to all. God is at that place. within you. Don’t putting to death. Don’t seaport choler. † God’s presence resides in every creative activity God has made. There will ever be a part of God’s aura that is within God’s creative activity and with that one must non bring down injury nor hurt because aching others will besides be bring downing hurt to the God that is within us. This implies besides to the strong and upper-class work forces without freedom because they are still creative activities of God. We can state that strong and upper-class work forces are already strong and above others so there is no point in bring downing others in order to be stronger. alternatively they should pattern ahi msa to attest love. kindness. compassion. understanding and harmoniousness. It is believed that the strong and upper-class work forces must be the one who should take the weaker 1s and non to do them drop into low status particularly through bring downing hurt may it be in words. actions. idea or other elusive signifiers of himsa. It does non province the merely the stronger or aristocracy shall merely attest ahimsa because even the lower-class work forces besides is a higher being than animate beings. workss. or even to their same degree. In decision. Homosexual Sapiens Sapiens or the modern worlds particularly the stronger and upperclassmen shall do ahimsa as an duty in order for love. kindness. compassion. understand. and hamony to boom. Part III Drumhead As a sum-up. Ahimsa is exhaustively discussed and it is defined as abstention from force either by idea. word. or deed. Non-injury requires a harmless head. oral cavity. and manus. In a positive sense. it implies compassion and cosmic love. In order to to the full understand Ahimsa. the elusive signifiers of himsa is besides discussed and these himsa are manifested by entertaining unreasonable disfavor for or prejudice towards anybody. by glowering at another adult male. by detesting another adult male. by mistreating another adult male. by talking ailment of others. by bitching or reviling. by harboring ideas of hatred. by expressing prevarications. or by destroying another adult male in any manner whatsoever. Ahimsa is a quality of the strong because ahimsa is the highest point of courage. Ahimsa is non possible without bravery. Non-violence can non be practiced by weak individuals. The power of ahimsa is besides discussed and it states that ahimsa will certainly develop a stronger will-power which besides includes courage. opposition. and endurance. Hostility would decrease because ahimsa produces a harmonious aura to the being that manifest ahimsa. The Benefits of Ahimsa is besides discussed and it states that if you are established in Ahimsa. you have attained all virtuousnesss. It was besides discussed here the Hinduism’s position of ahimsa and it states that ahimsa became a valuable construct to Hindus because of the Karma and Mukti. It means that that bring downing hurt to others will besides be inflicted back to us. if non in this life so in another. So in order to avoid this karma one should attest and pattern ahimsa. The Hindu is exhaustively positive that force which he commits will return to him by a cosmic procedure that is inerrable and with this worlds can achieve Mukti through the manifestations of ahimsa. Christians’ Perspective on Ahimsa is besides exhaustively discussed here and it states here that Jesus Christ himself has spoken that we are all brothers and sisters in him and if Christians knew that they are all relations and with that there would be an deduction that we must non harm our relations. This comes ahimsa so. Never inflict hurts and injury physically. mentally. and emotionally to our ain brethren because Jesus Christ besides pointed out that you shall love your neighbor as yourself. Decision In decision. ahimsa must be recognized as an duty prior to human existences particularly the stronger and upper one in order for love. kindness. compassion. understand. and hamony to boom. It should be practiced by all people of all states. Ahimsa transmutes adult male into deity. He who is established in Ahimsa is godly. The pattern of Ahimsa develops the bosom. It is a psyche force and pattern of godly life. Hate thaws in forepart of Ahimsa. By nature. people are non-violent. but when harmed. it is easy for them to acquire angry and want requital. However. ahimsa requires the riddance of reaction in choler. Rather. it requires the victim to alter his position and no-longer see himself as a victim. The chief deduction of ahimsa is that the ahimsa in us ought to soften and non to stiffen mans’ attitude to us ; it ought to run him ; it ought to strike a antiphonal chord in his bosom and with that harmoniousness and apprehension will follow in each and everyone. Ahimsa is necess ary because love. fondness. kindness compassion. and pious ideas are needed to be manifested to populating existences here on Earth whether it is a low sort of being or at the same degree as the 1 who pattern and observe ahimsa. Detecting ahimsa will develop your understanding about life existences which is really indispensable in order to populate in harmoniousness. Strong or upper-class work forces should attest ahimsa because they have the border of holding the strong will. courage. opposition and endurance. Humans and other life existences are creative activity of God and each have the right to populate. Worlds do non hold the right to harm other human existences because they are God’s creative activity and if there would be one who has the right to ache and take the life of a being so it must be God entirely. There will ever be a part of God’s aura that is within God’s creative activity and with that one must non bring down injury nor hurt because aching others will besides be bring downing hurt to the God that is within us. This implies besides to the strong and upper-class work forces without freedom because they are still creative activities of God. We can state that strong and upper-class work forces are already strong and above others so there is no point in bring downing others in order to be stronger. alternatively they should pattern ahimsa to attest love. kindness. compassion. understanding and harmoniousness. It is believed that the strong and upper-class work forces must be the one who should take the weaker 1s and non to do them drop into low status particularly through bring downing hurt may it be in words. actions. idea or other elusive signifiers of himsa. It does non province the merely the stronger or aristocracy shall merely attest ahimsa because even the lower-class work forces besides is a higher being than animate beings. workss. or even to their same degree. Ahimsa is a new manner to avoid wars which Homo Sapiens Sapiens are prone to particularly in the present context and for love. kindness. compassion. understand. and hamony flourish among all the animals here on Earth. Bibliography Book: Moore. C. ( 1967 ) . Indian Philosophy. New Jersey: Princeton University Press Electronic beginnings: Online Book ( E-book ) : Sivananda. S. ( 1974 ) Bliss Divine. Retrieved August 11. 2012 from hypertext transfer protocol: //www. dlshq. org/books/es19. htm Online Magazine: Subramuniyaswami. S. ( 2007 ) . We Can Change the Way Mankind Behaves by Practicing Nonviolence. Retrieved August 18. 2012 from hypertext transfer protocol: //www. hinduismtoday. com/modules/smartsection/item. php? itemid=1662 Online Encyclopedia Article: Maheshwari. K. ( 2011 ) . Ahimsa. Ahimsa Comes from a Position of Strength. Retrieved August 11. 2012 from hypertext transfer protocol: //www. hindupedia. com/en/Ahimsa Online Blog entry: Stone. M. ( 2010 ) . Ahimsa. Christian Style. Retrieved August 18. 2012 from hypertext transfer protocol: //mattstone. web logs. com/christian/2010/07/ahimsa-christian-style. hypertext markup language Online Journal: ( 2005 ) . Ahimsa in All Religion. Retrieved August 18. 2012 fromhypertext transfer protocol: //www. sikhphilosophy. net/interfaith-dialogues/1654-ahimsa-in-all-religions. hypertext markup language Sivananda. S. ( 2005 ) Ahimsa. Retrieved August 11. 2012 from hypertext transfer protocol: //www. dlshq. org/teachings/ahimsa. htm # significance Subramuniyaswami. G. ( 1989 ) . The Hindu Ethic of Non-Violence. Retrieved August 11. 2012 from hypertext transfer protocol: //www. himalayanacademy. com/resources/pamphlets/AhimsaNonViolence. hypertext markup language

Platos allegory of the cave Essay Example

Platos allegory of the cave Paper Platos theories about reality involve the allegory, in which Plato expresses something of his beliefs about learning, and his beliefs about the relation between the world of appearances and the world of Reality. Plato suggests that there was a difference between intellectual knowledge, gained through reason, and the knowledge gained through using the senses. He thought that knowledge gained through the senses was no more than opinion, because the senses can be mistaken; but knowledge gained through philosophical reasoning was certain. Platos philosophy is his Theory of Forms, sometimes called the Theory of Ideas. He believed that, as well as the material world in which we live and which we experience, there is also another, eternal world of concepts or Forms. This eternal world is more real than the world we experience through the senses, and it is the object of knowledge, not opinion. Plato believed that this material world cannot reveal the certain truth. He stated that the material world can only present appearances, which lead us to form opinions, rather than knowledge. The truth is to be found elsewhere, on a different plane, in the non-material world of ideas or forms. We will write a custom essay sample on Platos allegory of the cave specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on Platos allegory of the cave specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on Platos allegory of the cave specifically for you FOR ONLY $16.38 $13.9/page Hire Writer According to Plato because we have concepts of the ideal forms, without having experienced them, our souls must have known the forms before we were born. This leads him to the belief that people must therefore have immortal souls. Plato also explained that in the world of forms there is an ideal everything created by god. The things we see in our every day lives are just copies and inferior to the ideal form. The ideal form is eternal and is the object of knowledge, not opinion. The most important form / most perfect forms are the form of the good, which is the ultimate principal. As Plato realises that the general run of humankind can think, and speak, etc., without any awareness of his realm of forms. The allegory of the cave is supposed to explain this. In the allegory, Plato likens people untutored in the theory of forms to prisoners chained in a cave, unable to turn their heads. All they can see is the wall of the cave. Behind them burns a fire. Between the fire and the prisoners there is a parapet, along which puppeteers can walk. The puppeteers, who are behind the prisoners, hold up the puppets that cast shadows on the wall of the cave. The prisoners are unable to see these puppets, the real objects, which pass behind them. What the prisoners see and hear are shadows and echoes cast by objects that they do not see. The prisoners therefore mistake appearance for reality. They think the things they see on the walls are real. Though obviously they are wrong and Platos point is that they would be taking the terms in their language to refer to the shadows that pass before their eyes, rather than to the real things that cast the shadows. Platos point is that in terms of our language are not names of the physical objects that we can see. They are actually names of things that we cannot see, things that we can only grasp with the mind. This statement refers back to Platos theory upon what we presume is reality is in fact mere the opposite. When the prisoners are released, they can turn their heads and see the real objects. Then they realise the error. Platos aim is to describe what is necessary for us to achieve this reflective understanding. But even without it, it remains true that our very ability to think and to speak depends on the forms. The prisoners may learn what certain objects are as they would have seen the shadows of them but if they referred back to a certain object thinking of the shadows they would be mistaken. Likewise, we may acquire concepts by our perceptual experience of physical objects. But we would be mistaken if we thought that the concepts that we grasp were on the same level as the things we perceive. Also referring back to the perfect form, the form of good in the story the cave is the sun as the good illuminates the other forms. The allegory of the cave overall, suggests that people are philosophically ignorant, and are like the prisoners chained to the floor of the cave. They can only see the shadows playing on the back of the cave. They assume that these shadows are in fact the whole of reality. The world outside represents the world of the forms. The prisoner who escapes is like the person who achieves philosophical enlightenment. Platos, forms are sorts, kinds or types of things. They were not created, and they do not do anything. They are simply there. The forms are timeless, unchanging and beyond space. The created world, by contrast, is made of contingent, imperfect, stuff, which has been subjected to change and also decay.