Editing Ātman (Hinduism) (section)

===Ahimsa===
The ethical prohibition against harming any human beings or other living creatures (Ahimsa, अहिंसा), in Hindu traditions, can be traced to the ''Atman'' theory.<ref name=ludwig/> This precept against injuring any living being appears together with Atman theory in hymn 8.15.1 of Chandogya Upanishad (ca. 8th century BCE),<ref>Sanskrit original: तधैतद्ब्रह्मा प्रजापतये उवाच प्रजापतिर्मनवे मनुः प्रजाभ्यः आचार्यकुलाद्वेदमधीत्य यथाविधानं गुरोः कर्मातिशेषेणाभिसमावृत्य कुटुम्बे शुचौ देशे स्वाध्यायमधीयानो धर्मिकान्विदधदात्मनि सर्वैन्द्रियाणि संप्रतिष्ठा'''प्याहिँस'''न्सर्व भूतान्यन्यत्र तीर्थेभ्यः स खल्वेवं वर्तयन्यावदायुषं ब्रह्मलोकमभिसंपद्यते न च पुनरावर्तते न च पुनरावर्तते ॥१॥; [http://sa.wikisource.org/wiki/छान्दोग्योपनिषद्_४ छान्दोग्योपनिषद् ४] Wikisource;<br>English Translation: Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN|978-8120814684}}, page 205</ref> then becomes central in the texts of Hindu philosophy, entering the dharma codes of ancient ''Dharmasutras'' and later era ''Manu-Smriti''. Ahimsa theory is a natural corollary and consequence of "Atman is universal oneness, present in all living beings. Atman connects and prevades in everyone. Hurting or injuring another being is hurting the Atman, and thus one's self that exists in another body". This conceptual connection between one's ''Atman'', the universal, and Ahimsa starts in [[Isha Upanishad]],<ref name=ludwig/> develops in the theories of the ancient scholar Yajnavalkya, and one which inspired [[Mahatma Gandhi|Gandhi]] as he led non-violent movement against colonialism in early 20th century.<ref name=maxmullerisha/><ref>Deen K. Chatterjee (2011), Encyclopedia of Global Justice: A - I, Volume 1, Springer, {{ISBN|978-1402091599}}, page 376</ref>

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यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति । सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥६॥</nowiki><br><nowiki>
यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः । तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥७॥</nowiki><br><nowiki>
स पर्यगाच्छुक्रमकायमव्रणम् अस्नाविरँ शुद्धमपापविद्धम् । कविर्मनीषी परिभूः स्वयम्भूःयाथातथ्यतोऽर्थान् व्यदधाच्छाश्वतीभ्यः समाभ्यः ॥८॥</nowiki>

And he who sees everything in his atman, and his atman in everything, does not seek to hide himself from that.<br>
In whom all beings have become one with his own atman, what perplexity, what sorrow, is there when he sees this oneness?<br>
He [the self] prevades all, resplendent, bodiless, woundless, without muscles, pure, untouched by evil; far-seeing, transcendent, self-being, disposing ends through perpetual ages.
|Isha Upanishad, Hymns 6-8,<ref name=maxmullerisha>Sanskrit original: [http://sa.wikisource.org/wiki/ईशावास्%E2%80%8Dयोपनिषद् ईशावास्य उपनिषद्] Wikisource;<br>English Translation 1: [https://archive.org/stream/upanishads01mlgoog#page/n425/mode/2up Isha Upanishad] Max Müller (Translator), Oxford University Press, page 312, hymns 6 to 8;<br>English Translation 2: [http://www.universaltheosophy.com/sacred-texts/isavasya-upanishad/ Isha Upanishad] See translation by Charles Johnston, Universal Theosophy;<br>English Translation 3: [https://archive.org/stream/upanishadssrisan00sita#page/12/mode/2up Isavasyopanishad] SS Sastri (Translator), hymns 6-8, pages 12-14</ref>}}