In Jainism, the understanding and implementation of "Ahimsā" is more radical, scrupulous, and comprehensive than in any other religion. Killing any living being out of passions is considered "hiṃsā" (to injure) and abstaining from such an act is "ahimsā" (noninjury). The vow of "ahimsā" is considered the foremost among the 'five vows of Jainism'. Other vows like truth (satya) are meant for safeguarding the vow of "ahimsā". In the practice of "Ahimsa", the requirements are less strict for the lay persons (sravakas) who have undertaken "anuvrata" (Smaller Vows) than for the Jain monastics who are bound by the Mahavrata "Great Vows". The statement ' (or, "Non-injury/nonviolence/harmlessness is the supreme/ultimate/paramount/highest/absolute duty'"/virtue/attribute/religion" — slashes are used here to present alternative denotations) is often found inscribed on the walls of the Jain temples. Like in Hinduism, the aim is to prevent the accumulation of harmful karma. When Mahavira revived and reorganised the Jain faith in the 6th or 5th century BCE, "Ahimsa" was already an established, strictly observed rule. Rishabhanatha (Ādinātha), the first Jain Tirthankara, whom modern Western historians consider to be a historical figure, followed by Parshvanatha (Pārśvanātha) the twenty-third Tirthankara lived in about the 8th century BCE. He founded the community to which Mahavira's parents belonged. Ahimsa was already part of the "Fourfold Restraint" ("Caujjama"), the vows taken by Parshva's followers. In the times of Mahavira and in the following centuries, Jains were at odds with both Buddhists and followers of the Vedic religion or Hindus, whom they accused of negligence and inconsistency in the implementation of "Ahimsa". According to the Jain tradition either lacto vegetarianism or veganism is prescribed.