Mantras and Sacred Chants

Total Page:16

File Type:pdf, Size:1020Kb

Mantras and Sacred Chants 1 Peace Mala Mantras and Sacred Chants Mantras or sacred chants are often written in Sanskrit which is an ancient sacred language from India. Many of the holy books linked with Hinduism, Buddhism and Jainism are written in this language. The word ‘mala’, is from the Sanskrit language and means ‘garland of flowers’. In the East a mala is a string of beads used in meditation or prayer as each bead or ‘flower’ focuses on a prayer or mantra. You can see mala beads in this photo where the Buddhist practitioner is about to chant mantras to Medicine Buddha. Copyright © Pam Evans 2011 (revised 2020) www.peacemala.org.uk “Creative education that empowers and embraces all Uniting the World in Peace” “Addysg greadigol sy’n grymuso ac yn cofleidio pawb Uno'r Byd mewn Heddwch” 2 The word ‘mantra’ is also from the Sanskrit language and describes a sacred sound or group of words used in chanting. Mantras are repeated in order to focus the mind or consciousness. The oldest mantras composed in Sanskrit are at least 3000 years old. Some teachers refer to mantras as ‘mind protection’ or ‘secret speech’. This is because concentrating on mantras, and counting mala beads at the same time, helps to block out distracting thoughts. Western scientists are beginning to discover that the chanting of mantras has health benefits and helps to calm the mind and nervous system. The word ‘mantra’ can be broken down into two parts: ‘man’, which means mind, and ‘tra’, which means transport or vehicle. In other words, a mantra is an instrument of the mind—a powerful sound or vibration that you can use to enter a deep state of meditation. Followers of Hinduism, Buddhism and Jainism believe that mantras have spiritual power. The most powerful mantra of all is Om, which is pronounced with the sounds: A, U, and M. In Hinduism OM or AUM is known as the ‘pranava mantra’, the source of all mantras. For this reason, all mantras usually begin with the sound of the sacred Om. You can hear the Om being chanted in this link on YouTube: https://www.youtube.com/watch?v=LMmuChXra_M&t=1904s Sacred Om Copyright © Pam Evans 2011 (revised 2020) www.peacemala.org.uk “Creative education that empowers and embraces all Uniting the World in Peace” “Addysg greadigol sy’n grymuso ac yn cofleidio pawb Uno'r Byd mewn Heddwch” 3 The sacred Om is often referred to as the sound of the universe. When chanted it produces very powerful positive vibrations and links us with the universe and the Supreme Source of everything that exists. Westerners call the Supreme Source ‘God’. When chanting mantras we engage our body, speech and mind. The intention is to transform our mind into ‘Buddha nature’ or spiritual potential. The experience of chanting is very uplifting. Mantras need to be chanted repeatedly as transforming the mind in not easy and takes time. Mantras have powerful vibrational energy and are claimed to ‘wake up’ and stimulate the chakras and meridians of our body. It is said that the most powerful mantras stimulate meridians in the mouth and head. ‘Chakra’ is the Sanskrit word for ‘wheel of light’. These wheels of light are energy centres in our bodies that help to keep us healthy. They are located at points along the spine. Many Western doctors are now studying this. Some have also learned about meridians in acupuncture and Chinese Medicine. Meridians are invisible energy pathways or channels that run through the physical body. They are linked with the chakras. Copyright © Pam Evans 2011 (revised 2020) www.peacemala.org.uk “Creative education that empowers and embraces all Uniting the World in Peace” “Addysg greadigol sy’n grymuso ac yn cofleidio pawb Uno'r Byd mewn Heddwch” 4 There are seven major chakras or vortexes of energy in the body. The chart above shows the position of the energy chakras in the human body. Each chakra has a colour and a sound. When we are balanced and healthy, these wheels of energy spin and shine brightly. You will note that the chakra colours are in the individual colours of the rainbow staring with bright red at the base and ending with violet at the crown of the head. We can think of each chakra as a window or door that lets the power of the universe enter and flow within us. Copyright © Pam Evans 2011 (revised 2020) www.peacemala.org.uk “Creative education that empowers and embraces all Uniting the World in Peace” “Addysg greadigol sy’n grymuso ac yn cofleidio pawb Uno'r Byd mewn Heddwch” 5 Energy meridians as shown in Chinese Medicine Followers of all the world religions teach us that we are all spiritual beings in human bodies. In other words we are not just a physical body as taught in biology. We also have an invisible energy and spiritual body. It is claimed that mantra chanting also helps us to link more easily with our spiritual nature which some people call our ‘wisdom mind’, ‘Buddha nature’ or ‘Christ consciousness’ . The chanting of mantras also brings peace and a special type of single-pointed concentration that is a meditation in itself. A very powerful and much loved Tibetan mantra that everyone can learn and chant is: Om Mani Padme Hum Copyright © Pam Evans 2011 (revised 2020) www.peacemala.org.uk “Creative education that empowers and embraces all Uniting the World in Peace” “Addysg greadigol sy’n grymuso ac yn cofleidio pawb Uno'r Byd mewn Heddwch” 6 Om Mani Padme Hum written in Tibetan This is probably the most famous mantra in the world. When translated into English, this mantra means, “The jewel of compassion is in the heart’s lotus.” ‘Om Mani Padme Hum’ is the mantra of Chenrezi, the Buddha of Compassion in the Tibetan tradition. The mantra reminds each one of us that everything is possible when our hearts and minds are united in love for all living beings. Tibetan Buddhists will chant or sing this mantra as many times as possible. Buddha Chenrezi Copyright © Pam Evans 2011 (revised 2020) www.peacemala.org.uk “Creative education that empowers and embraces all Uniting the World in Peace” “Addysg greadigol sy’n grymuso ac yn cofleidio pawb Uno'r Byd mewn Heddwch” 7 Mantras and chants can also be found in Latin, Pali and many other beautiful world languages. Gregorian chants in the Christian tradition are among the most famous in the world. This CD is an excellent example of Christian devotional chants Chant: Music for Paradise by the Cistercian Monks of Stift Heiligenkreuz, ISBN: 6-02517- 66016-8 To listen to authentic Hindu mantras listen to the following CD: Chants of India by Ravi Shankar (produced by George Harrison), ISBN: 7243-8-55948-2-3. Other wonderful CDs of mantras have been produced by Deva Premal and Miten. Deva and Miten's music is an expression of spiritual devotion, through song and chant. The couple have been living and playing together since 1991, releasing a string of acclaimed CDs along the way. Explore their website to find out more: http://www.devapremalmiten.com/index.php Copyright © Pam Evans 2011 (revised 2020) www.peacemala.org.uk “Creative education that empowers and embraces all Uniting the World in Peace” “Addysg greadigol sy’n grymuso ac yn cofleidio pawb Uno'r Byd mewn Heddwch” 8 Deva Premal and Miten are in the endorsements section of the Peace Mala website. "The Peace Mala is great reminder... every faith, every religion is unique and yet together, they create a rainbow of devotion around the planet. In these challenging times we need all the help we can give each other to remain in the spirit of openness and oneness." All the best with your work! With love and blessings, Deva You can find lots of mantras by exploring YouTube. One of my favourites is the Srvesham Svastir Bhavatur (Peace Mantra) recorded by Tina Turner for the album ‘Children Beyond’ released in 2011. Copyright © Pam Evans 2011 (revised 2020) www.peacemala.org.uk “Creative education that empowers and embraces all Uniting the World in Peace” “Addysg greadigol sy’n grymuso ac yn cofleidio pawb Uno'r Byd mewn Heddwch” 9 Srvesham Svastir Bhavatur Mantra: Om Om Om Sarvesham Svastir Bhavatu Sarvesham Shantir Bhavatu Sarvesham Poornam Bhavatu Sarvesham Mangalam Bhavatu Om, Shanti, Shanti, Shanti Mantra's Meaning in English: May there be happiness in all May there be peace in all May there be completeness in all May there be success in all Find the mantra is in this link: https://www.youtube.com/watch?v=6XP-f7wPM0A&list=RD6XP- f7wPM0A&index=1 Copyright © Pam Evans 2011 (revised 2020) www.peacemala.org.uk “Creative education that empowers and embraces all Uniting the World in Peace” “Addysg greadigol sy’n grymuso ac yn cofleidio pawb Uno'r Byd mewn Heddwch” 10 Questions 1 What language are mantras usually written in? 2 In which country did this language originate? 3 Which religions have their holy books written in this language? 4 What does the word ’mala’ mean? 5 What is a traditional mala used for? 6 What does the word ‘mantra’ mean? Copyright © Pam Evans 2011 (revised 2020) www.peacemala.org.uk “Creative education that empowers and embraces all Uniting the World in Peace” “Addysg greadigol sy’n grymuso ac yn cofleidio pawb Uno'r Byd mewn Heddwch” 11 7 Which is the most powerful mantra that starts all other mantras? 8 Why is this mantra so powerful? 8 Why do people chant mantras? 9 What are chakras? Copyright © Pam Evans 2011 (revised 2020) www.peacemala.org.uk “Creative education that empowers and embraces all Uniting the World in Peace” “Addysg greadigol sy’n grymuso ac yn cofleidio pawb Uno'r Byd mewn Heddwch” 12 10 What do followers of the world religions mean when they say: We are not just physical bodies? 11 Do you agree with this claim? Try to explain why you agree or disagree.
Recommended publications
  • Buddhism and Responses to Disability, Mental Disorders and Deafness in Asia
    Buddhism and Responses to Disability, Mental Disorders and Deafness in Asia. A bibliography of historical and modern texts with introduction and partial annotation, and some echoes in Western countries. [This annotated bibliography of 220 items suggests the range and major themes of how Buddhism and people influenced by Buddhism have responded to disability in Asia through two millennia, with cultural background. Titles of the materials may be skimmed through in an hour, or the titles and annotations read in a day. The works listed might take half a year to find and read.] M. Miles (compiler and annotator) West Midlands, UK. November 2013 Available at: http://www.independentliving.org/miles2014a and http://cirrie.buffalo.edu/bibliography/buddhism/index.php Some terms used in this bibliography Buddhist terms and people. Buddhism, Bouddhisme, Buddhismus, suffering, compassion, caring response, loving kindness, dharma, dukkha, evil, heaven, hell, ignorance, impermanence, kamma, karma, karuna, metta, noble truths, eightfold path, rebirth, reincarnation, soul, spirit, spirituality, transcendent, self, attachment, clinging, delusion, grasping, buddha, bodhisatta, nirvana; bhikkhu, bhikksu, bhikkhuni, samgha, sangha, monastery, refuge, sutra, sutta, bonze, friar, biwa hoshi, priest, monk, nun, alms, begging; healing, therapy, mindfulness, meditation, Gautama, Gotama, Maitreya, Shakyamuni, Siddhartha, Tathagata, Amida, Amita, Amitabha, Atisha, Avalokiteshvara, Guanyin, Kannon, Kuan-yin, Kukai, Samantabhadra, Santideva, Asoka, Bhaddiya, Khujjuttara,
    [Show full text]
  • Indian Philosophy Encyclopædia Britannica Article
    Indian philosophy Encyclopædia Britannica Article Indian philosophy the systems of thought and reflection that were developed by the civilizations of the Indian subcontinent. They include both orthodox (astika) systems, namely, the Nyaya, Vaisesika, Samkhya, Yoga, Purva-mimamsa, and Vedanta schools of philosophy, and unorthodox (nastika) systems, such as Buddhism and Jainism. Indian thought has been concerned with various philosophical problems, significant among them the nature of the world (cosmology), the nature of reality (metaphysics), logic, the nature of knowledge (epistemology), ethics, and religion. General considerations Significance of Indian philosophies in the history of philosophy In relation to Western philosophical thought, Indian philosophy offers both surprising points of affinity and illuminating differences. The differences highlight certain fundamentally new questions that the Indian philosophers asked. The similarities reveal that, even when philosophers in India and the West were grappling with the same problems and sometimes even suggesting similar theories, Indian thinkers were advancing novel formulations and argumentations. Problems that the Indian philosophers raised for consideration, but that their Western counterparts never did, include such matters as the origin (utpatti) and apprehension (jñapti) of truth (pramanya). Problems that the Indian philosophers for the most part ignored but that helped shape Western philosophy include the question of whether knowledge arises from experience or from reason and distinctions such as that between analytic and synthetic judgments or between contingent and necessary truths. Indian thought, therefore, provides the historian of Western philosophy with a point of view that may supplement that gained from Western thought. A study of Indian thought, then, reveals certain inadequacies of Western philosophical thought and makes clear that some concepts and distinctions may not be as inevitable as they may otherwise seem.
    [Show full text]
  • Jainism and Buddhism As Enduring Historical Streams
    JASO 21/2 (1990): 141-63. JAINISM AND BUDDHISM AS ENDURING HISTORICAL STREAMS MICHAEL CARRITHERS THE Digambar Jainism of southern and western India and the Theravada Buddhism of Sri Lanka are among the world's oldest extant religious traditions. They grew ultimately out of the same soil and shared many of the same problems, if not the same solutions. One line I will pursue in this article is a comparison of the two as enduring historical streams. It is a comparison which I have found extraordinarily useful in giving an account of the two religions. The second line arises from the longevity and variation of the two religions. Over their 2500-year history Theravada and Digambar Jainism alone, quite apart from other closely related sects and schisms, bave each given rise to a wealth of diverse and often mutually contradictory attitudes, practices and forms of life. The longevity and the variation can best be understood, I suggest, by regarding the religions as enduring historical streams, a patterned flow of contingencies and aspirations, routines and imaginative responses. Such a treatment is designed to achieve fidelity to the rich historical and ethnographic material of each religion-and, as I suggest in the conclusion, to offer an alternative to some present practices in anthropology. 141 142 Michael Carrithers l. Methodical Wonder To speak of enduring historical streams is to stress the continuity of the two religions over a period of 2500 years since their origin. This is quite conventional, and accords with the wisdom of Buddhists, Jains, Indologists and anthropologists - with the proviso that Buddhists and Jains would also add a prehistory of uncounted eons to the chronology.
    [Show full text]
  • Minutes of the Meeting of the Expert Committee Held on 14Th, 15Th,17Th and 18Th October, 2013 Under the Performing Arts Grants Scheme (PAGS)
    No.F.10-01/2012-P.Arts (Pt.) Ministry of Culture P. Arts Section Minutes of the Meeting of the Expert Committee held on 14th, 15th,17th and 18th October, 2013 under the Performing Arts Grants Scheme (PAGS). The Expert Committee for the Performing Arts Grants Scheme (PAGS) met on 14th, 15th ,17thand 18th October, 2013 to consider renewal of salary grants to existing grantees and decide on the fresh applications received for salary and production grants under the Scheme, including review of certain past cases, as recommended in the earlier meeting. The meeting was chaired by Smt. Arvind Manjit Singh, Joint Secretary (Culture). A list of Expert members present in the meeting is annexed. 2. On the opening day of the meeting ie. 14th October, inaugurating the meeting, Sh. Sanjeev Mittal, Joint Secretary, introduced himself to the members of Expert Committee and while welcoming the members of the committee informed that the Ministry was putting its best efforts to promote, develop and protect culture of the country. As regards the Performing Arts Grants Scheme(earlier known as the Scheme of Financial Assistance to Professional Groups and Individuals Engaged for Specified Performing Arts Projects; Salary & Production Grants), it was apprised that despite severe financial constraints invoked by the Deptt. Of Expenditure the Ministry had ensured a provision of Rs.48 crores for the Repertory/Production Grants during the current financial year which was in fact higher than the last year’s budgetary provision. 3. Smt. Meena Balimane Sharma, Director, in her capacity as the Member-Secretary of the Expert Committee, thereafter, briefed the members about the salient features of various provisions of the relevant Scheme under which the proposals in question were required to be examined by them before giving their recommendations.
    [Show full text]
  • Special Editor's Introduction: Three Tendencies in Indian Philosophy
    SPECIAL EDITOR’S INTRODUCTION: THREE TENDENCIES IN INDIAN PHILOSOPHY Devendra Nath Tiwari Going through the texts on Indian philosophical systems we find that the chief purpose of them is to find a solution against the conflicting ideas, digging out the problems, removing doubts of the opponents and getting freedom from them. Unless the thoughts are not clear they cannot be the part of our conduct. No problem is problem for itself; all problems are imposed at thought level and that is why they can be liquidated and removed by philosophical reflection. Removal of them provides bliss. The texts deal with cultivation of a wonderful capacity that accommodates conflicting situations for the greater purpose of living the life in harmony and peace. Great thoughts about the ways of life and the views of life dawn in Vedas and the classical texts. Philosophical systems originated as a safeguard for the maintenance and practice of those great ideas useful for the welfare of the universe. The history of great thoughts is at the same time the history of their critical observation, evaluation and refutation. Arguments in opposition and response in favour not only serve as breath of the protection of those thoughts but promoted Indian philosophical thinking to perfection of Indian culture that comprises the seed of almost all the reflective subtleties which serve as the novelty of the later thinking in India. Three types of tendency in Indian philosophical thinking are apparently observed. First to analyze and reflect on all the arguments popular at a time and then to observe that no argument given for proving the subject and object is steady.
    [Show full text]
  • The Nonhuman and Its Relationship to The
    THE UNIVERSITY OF OTTAWA WORLDLY AND OTHER-WORLDLY ETHICS: THE NONHUMAN AND ITS RELATIONSHIP TO THE MEANINGFUL WORLD OF JAINS A DISSERTATION SUBMITTED TO THE FACULTY OF ARTS IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS IN RELIGIOUS STUDIES DEPARTMENT OF CLASSICS AND RELIGIOUS STUDIES © MÉLANIE SAUCIER, OTTAWA, CANADA, 2012 For my Parents And for my Animal Companions CONTENTS Preface i Introduction 1 Definition of Terms and Summary of Chapters: Jain Identity and The Non-Human Lens 2 Methodology 6 Chapter 1 - The Ascetic Ideal: Renouncing A Violent World 10 Loka: A World Brimming with Life 11 Karma, Tattvas, and Animal Bodies 15 The Wet Soul: Non-Human Persons and Jain Karma Theory 15 Soul and the Mechanisms of Illusion 18 Jain Taxonomy: Animal Bodies and Violence 19 Quarantining Life 22 The Flesh of the Plant is Good to Eat: Pure Food for the Pure Soul 27 Jain Almsgiving: Gastro-Politics and the Non-Human Environment 29 Turning the Sacrifice Inwards: The Burning Flame of Tapas 31 Karma-Inducing Diet: Renouncing to Receive 32 Karma-Reducing Diet: Receiving to Renounce 34 Spiritual Compassion and Jain Animal Sanctuaries 38 Chapter 2 – Jainism and Ecology: Taking Jainism into the 21st Century 42 Neo-Orthodox and Eco-Conscious Jains: Redefining Jainism and Ecology 43 The Ascetic Imperative in a “Green” World 45 Sadhvi Shilapi: Treading the Mokşa-Marga in an Environmentally Conscious World 47 Surendra Bothara: Returning to True Form: A Jain Scholar‟s Perspective on the Inherent Ecological Framework of Jainism 51 “Partly Deracinated” Jainism:
    [Show full text]
  • Jainism and Buddhism
    SOAS Centre for Jaina Studies 19th Jaina Studies Workshop Jainism and Buddhism Book of Abstracts 18 March 2017 SOAS, University of London Jainism and Buddhism Book of Abstracts Jaina and Buddhist Epistemology in Umāsvāti’s Time This research supported by Religion, Region, Language and the State (ASIA 609823) Lucas den Boer, Leiden University Existing studies on the Jaina theory of knowledge recognise that the epistemological innovations in the Tattvārthasūtra (TS) were partly motivated by encounters with other philosophical movements. However, the precise circumstances that urged Umāsvāti to rework the Jaina epistemological account are far from clear. Although several studies have dealt with the role of the TS in the internal development of Jaina epistemology (e.g. Clavel, Balcerowicz), much remains to be done concerning the investigation of the TS in the context of its broader intellectual milieu. Given the divergent views on the date of the TS, it is still an open question as to who Umāsvāti’s intellectual rivals actually were. However, it is clear that the Buddhists played an important role in the philosophical developments in the period in which the TS was written and, as Ohira has observed in A Study of Tattvārthasūtra with Bhāṣya, we can assume that Umāsvāti was well acquainted with Vasubandhu’s Abhidharmakośa. My paper, therefore, explores whether Buddhist theories of knowledge might have influenced the epistemological account of the TS. For this purpose, I will investigate references to other philosophical movements in the epistemological parts of the TS and its bhāṣya. Even though these texts do only occasionally refer to other schools by name, there are several implicit references to existing debates and positions that throw some light on the intellectual surroundings of the TS.
    [Show full text]
  • Für Sonntag, 21
    Tägliche BeatlesInfoMail 29.12.20: I want to tell you /// Zwei Mal THINGS 343 - jeweils auf Deutsch und Englisch /// MANY YEARS AGO ---------------------------------------------------------------------------------------------- Im Beatles Museum erhältlich: Zwei Mal THINGS 343 - jeweils auf Deutsch und Englisch Versenden wir gut verpackt als Brief (mit Deutscher Post). Abbildungen von links: Titelseite und Inhaltsverzeichnis für deutsches THINGS 343 / alle 40 Seiten (verkleinert) Deutsches BEATLES-Magazin THINGS 343. 4,00 € inkl. Versand Herausgeber: Beatles Museum, Deutschland. 1617-8114. Heft, A5-Format, 40 Seiten; viele Farb- und Schwarzweiß-Fotos; deutschsprachig. Schwerpunktthemen (mindestens eine Seite): MANY YEARS AGO: BEATLES-Aufnahmen für das Album RUBBER SOUL. / PAUL McCARTNEY, RINGO STARR, JOHN LENNON, GEORGE HARRISON 1970. / JOHN LENNON und YOKO ONO - Interviews und Fotos im Cafe La Fortuna, New York. / JOHN LENNON und YOKO ONO - die Kimono-Fotos. / GEORGE und OLIVIA HARRISON besuchen Christie’s in London. / GEORGE HARRISON produziert neues My Sweet Lord-Video. / RINGO STARR auf Veranstaltung IMAGINE THERE’S NO HUNGER. / NEWS & DIES & DAS: BADFINGER-Mitglied JOEY MOLLAND mit neuen Versionen von drei Songs und neuem BADFINGER-Album. / 1966er BEATLES-Auftritt beim „‘New Musical Express’ Poll Winners Concert“. / „Record Store Day 2020“-Veröffentlichungen mit BEATLES-Bezug. / Buch BEATLEMANIA - FOUR PHOTOGRAPHERS ON THE FAB FOUR. / PAUL McCARTNEY-Album McCARTNEY III. Kompletter Inhalt: Coverfoto: THE BEATLES am Mittwoch 3. November 1965 im EMI Recording Studio 2 beim Aufnehmen von Songs für das nächste Album, RUBBER SOUL. Angebot / Info: Buch/Fotoband ASTRID KIRCHHERR WITH THE BEATLES. Seite halb Vier: BEATLES CLUB WUPPERTAL trauert um Doris Schulte-Albrecht. Impressum: Infos zum Beatles Museum und zu THINGS. Hallo M.B.M., die nächsten 40 Jahre.
    [Show full text]
  • A Comparative Study of Sīla (The Five Precepts) in Theravāda Buddhism and Jainism Dr
    A Comparative study of Sīla (The Five Precepts) in Theravāda Buddhism and Jainism Dr. Phattharachai Uthaphun Department of Religions and Philosophy Mahamakut Buddhist University Isan Campas, Khonkaen Introduction Generally speaking, the world today is plagued by various kinds of conflicts: ethnic, racial, religious and ideological. Terrorism appears to reign supreme in many countries. War is not just a threat; it is a continuing actuality all over the globe. The use of nuclear power in war is a worldwide anxiety. Lawlessness and misappropriation of various kinds are prevalent today to an unprecedented degree. The mass media are replete with distressing news about pickpocketing, bribery, smuggling, organized robbery, blackmailing, hijacking, etc. Incest and rape, too, raise their ugly heads with unprecedented frequency. Sexual abuse of children within the family circle is so common. False speech, alcoholism and drug abuse are burning social problems of modern society. In this ugly scenario Buddhist practice of Sīla can be a helpful instrument to reduce these vices. Word of Sīla: Sīla or morality is the cornerstone upon which the entire Noble Eightfold Path is built. The practice of Sīla is defined by the middle three factors of the Eightfold Path: Right Speech, Right Action and Right Livelihood. It is the first step of Threefold Training which is the foundation of the holy life and the path the Buddha teaches to develop the body behavior with precepts (Sīla). In order to understand the term ‘Sīla’ and its significance we can see the details as follows. Sīla is common to both the Sanskrit and Pali languages, and for the Sanskrit Author Anthony Macdonell gives: “Sīla, n.
    [Show full text]
  • Newsletter of the Centre of Jaina Studies
    Jaina Studies NEWSLETTER OF THE CENTRE OF JAINA STUDIES March 2017 Issue 12 CoJS Newsletter • March 2017 • Issue 12 Centre of Jaina Studies Members SOAS MEMBERS Honorary President Professor Christine Chojnacki Muni Mahendra Kumar Ratnakumar Shah Professor J. Clifford Wright (University of Lyon) (Jain Vishva Bharati Institute, India) (Pune) Chair/Director of the Centre Dr Anne Clavel Dr James Laidlaw Dr Kanubhai Sheth Dr Peter Flügel (Aix en Province) (University of Cambridge) (LD Institute, Ahmedabad) Dr Crispin Branfoot Professor John E. Cort Dr Basile Leclère Dr Kalpana Sheth Department of the History of Art (Denison University) (University of Lyon) (Ahmedabad) and Archaeology Dr Eva De Clercq Dr Jeffery Long Dr Kamala Canda Sogani Professor Rachel Dwyer (University of Ghent) (Elizabethtown College) (Apapramśa Sāhitya Academy, Jaipur) South Asia Department Dr Robert J. Del Bontà Dr Andrea Luithle-Hardenberg Dr Jayandra Soni Dr Sean Gaffney (Independent Scholar) (University of Tübingen) (University of Marburg) Department of the Study of Religions Dr Saryu V. Doshi Professor Adelheid Mette Dr Luitgard Soni Dr Erica Hunter (Mumbai) (University of Munich) (University of Marburg) Department of the Study of Religions Professor Christoph Emmrich Gerd Mevissen Dr Herman Tieken Dr James Mallinson (University of Toronto) (Berliner Indologische Studien) (Institut Kern, Universiteit Leiden) South Asia Department Dr Anna Aurelia Esposito Professor Anne E. Monius Professor Maruti Nandan P. Tiwari Professor Werner Menski (University of Würzburg) (Harvard Divinity School) (Banaras Hindu University) School of Law Dr Sherry Fohr Dr Andrew More Dr Himal Trikha Professor Francesca Orsini (Converse College) (University of Toronto) (Austrian Academy of Sciences) South Asia Department Janet Leigh Foster Catherine Morice-Singh Dr Tomoyuki Uno Dr Ulrich Pagel (SOAS Alumna) (Université Sorbonne Nouvelle, Paris) (Chikushi Jogakuen University) Department of the Study of Religions Dr Lynn Foulston Professor Hampa P.
    [Show full text]
  • Concept of Redemption in the World Religions: a Comparative Analysis of the Account of Redemption in Semitic Religions and Indian Religions
    IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 21, Issue 3, Ver. I (Mar. 2016) PP 53-64 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org Concept of Redemption in the World Religions: A Comparative Analysis of the Account of Redemption in Semitic Religions and Indian Religions Binoj Mathew, Research Scholar, Bharatiyar University, Coimbatore. I. Introduction The ultimate aim of any religion is salvation / redemption of those who believe in it. They embark various paths to experience redemption according to their beliefs and the life of the founders and prominent figures of these religions. Redemption is a common word in the world religions including the Semitic Religions and the Indian Religions. The Semitic Religions are Judaism, Christianity and Islam and the Indian Religions includes Hinduism, Jainism, Buddhism and Sikhism. Semitic Religions are monotheistic for they believe in one God. They hold fast to the belief of the creation of the world out of nothing and God alone is eternal and all the other things like soul, matter, and scripture are created. Whereas the Indian Religions like Buddhism, Jainism and Sikhism have their origin from Hinduism. According to Hinduism, God, Soul, Matter and Scripture are eternal. They believe not in one God but many. In Semitic Religion, salvation is the saving of the soul from sin and its consequences. It may also be called „deliverance‟ or „redemption‟ from sin and its effects. Salvation is considered to be caused either by the free will and grace of a deity or by personal efforts through prayer, asceticism, or some combination of the two.
    [Show full text]
  • Comparison of Religions
    ComparisonComparison ofof ReligionsReligions EasternEastern (Indian-Hinduism,(Indian-Hinduism, Buddhism,Buddhism, andand Jainism)Jainism) andand WesternWestern (Judaism,(Judaism, Christianity,Christianity, Islam)Islam) ReligionsReligions PravinPravin K.K. ShahShah Jain Study Center of North Carolina 401 Farmstead Drive, Cary NC 27511-5631 E-mail: [email protected] Website: www.jainism.org EasternEastern (Indian)(Indian) ReligionsReligions Hinduism,Hinduism, Buddhism,Buddhism, andand JainismJainism CommonCommon Features:Features: PhilosophyPhilosophy ofof KarmaKarma ContinuityContinuity ofof LifeLife (Reincarnation)(Reincarnation) MysticalMystical (Human(Human Experience)Experience) SelfSelf RealizationRealization (Direct(Direct contactcontact withwith God/Self)God/Self) IndividualIndividual FreedomFreedom toto choosechoose God(s)/no-GodGod(s)/no-God HumanHuman SufferingSuffering -- Soul'sSoul's IgnoranceIgnorance EasternEastern (Indian)(Indian) ReligionReligion Hinduism,Hinduism, Buddhism,Buddhism, andand JainismJainism CommonCommon FeaturesFeatures (continued):(continued): NoNo JudgmentJudgment DayDay NoNo EternalEternal Hell/HeavenHell/Heaven LiberationLiberation (Moksha)-(Moksha)- EternalEternal ScriptureScripture HasHas Limited/NoLimited/No AuthorityAuthority WorshippingWorshipping -- AllAll DayDay UniverseUniverse ExistsExists inin EndlessEndless CycleCycle ReligiousReligious SymbolsSymbols (OM,(OM, Swastika,Swastika, Lotus)Lotus) CremationCremation SystemsSystems ofof PhilosophyPhilosophy DevelopedDeveloped BrahmanaBrahmana SystemSystem
    [Show full text]