In the wake of 9/11, policy analysts, journalists, and academics have tried to make sense of the rise of militant Islam, particularly its role as a motivating and legitimating force for violence against the United States. The general perception is that Islam is more violence-prone than other religions and that scripture and beliefs within the faith, such as the doctrines of jihad and martyrdom, demonstrate the inherently violent nature of Islam. Here, however, Heather Selma Gregg draws comparisons across religious traditions to investigate common causes of religious violence. The author sets side-by-side examples of current and historic Islamic violence with similar acts by Christian, Jewish, Buddhist, and Hindu adherents. Based on her findings, Gregg challenges the assumption that religious violence stems from a faithÆs scriptures. Instead, Gregg argues that religious violence is the result of interpretations of a religionÆs beliefs and scriptures. Interpretations calling for violence in the name of a faith are the product of individuals, but it is important to understand the conditions under which these violent interpretations of a religion occur. These conditions must be considered by identifying who is interpreting the religion and by what authority; the social, political, and economic circumstances surrounding these violent interpretations; and the believability of these interpretations by members of religious communities.

This book investigates Luke's message of salvation in relation to socio-economic issues, and thus concerns salvation of the rich as well as the poor. With a narrative reading of Luke's Gospel built on careful examination of its socio-economic context, it demonstrates that Luke's message of salvation is best understood as: 1) Divine mercy which champions the cause of the poor and redresses the injustice of the world, 2) Its human embodiment, and 3) Divine reward promised to those who enact mercy. Wi argues that Luke's question of 'what must we do?' juxtaposes salvation with 'doing', posing interesting questions with respect to the salvation of the rich. This volume highlights good news to the poor in terms of divine mercy and justice, shows that the reception of divine mercy calls for practices, which embody it, and above all clarifies Luke's notion of salvation of the rich which will happen as participation in the salvation of the poor. Wi's conclusion challenges its readers by asking the question along with Luke's audience: What must we do?

Therefore Buddha followed the path of neutrality and reached the truth by accepting existence as "empty" without reacting in any way positive or negative to everything in this world being of impermanent nature. Looking at the perspective of Adi Guru Shankaracharya in this regard, seeing this Vishwaprapanch, questions arose in his mind – “Kastavam ko sham kutha ayat, ko me janani ko me tatah” i.e. where and why have I come? Who are my real parents? What is the purpose of my coming here? What is the secret of this creation? To know the answer to these questions, they also reached the truth by following the sadhana of "Anant" described in the Vedas.Pichhein laga jaaye tha, Lok Bed's companions. Again than Satguru Milya, Deepak Diya Hathi.. As far as the education initiation of Kabir is concerned. It is said that Kabir was illiterate.'Masi ragaj chhuyon nahi, kalam ghaiyon nahi haath' and 'Vidya na paru'.Education should not be seen only with title and defence. It should be seen in relation to human development. Kabir was educated in these senses.