Insistent Life

Total Page:16

File Type:pdf, Size:1020Kb

Insistent Life DONALDSON RELIGIOUS STUDIES | ASIAN STUDIES | BIOETHICS BAJ Ž ELJ Jainism, perhaps more so than any other South Asian tradition, focuses strongly on the eth- ics of birth, life, and death, with regard to both humans and other living beings. Insistent Life is the first full-length interdisciplinary examination of the foundational principles of bioeth- INSISTENT LIFE ics within Jain doctrine and the application of those principles in the contemporary sphere. Brianne Donaldson and Ana Bajželj analyze a diverse range of Jain texts and contemporary sources to identify Jain perspectives on bioethical issues while highlighting the complex- ity of their personal, professional, and public dimensions. The book also features extensive original data based on an international survey the authors conducted with Jain medical pro- fessionals in India and diaspora communities of North America, Europe, and Africa. “Through an analysis of traditional Jain texts and contemporary voices of practicing Jains, Brianne Donaldson and Ana Bajželj provide important insights from within Jainism to bioethi- cal discussions. When read by healthcare professionals, this work can contribute to their under- standing of the increasingly diverse patient population within their care.” SWASTI BHATTACHARYYA, author of Magical Progeny, Modern Technology: A Hindu Bioethics of Tradition BioethicsPrinciples Jain in the for Assisted Reproductive Technology “Insistent Life fills a scholarly gap by presenting a comprehensive review of the ethical and medical views of Jainism and how they apply to contemporary bioethics. Undoubtedly, this treatment will be welcomed by religious scholars and scholars of Jainism in particular.” DAVID E. GUINN, editor of Handbook of Bioethics and Religion BRIANNE DONALDSON is Assistant Professor of Philosophy and Religious Studies and Shri Parshvanath Presidential Chair in Jain Studies at University of California, Irvine. ANA BAJŽELJ is Associate Professor of Religious Studies and Shrimad Rajchandra Endowed Chair in Jain Studies at University of California, Riverside. AN AHMANSON FOUNDATION BOOK IN HUMANITIES A free ebook version of this title is available through Luminos, University of California Press’s Open Access publishing program. Visit www.luminosoa.org to learn more. INSISTENT LIFE Cover illustration: Śvetāmbara image of the samavasaran. a. Provided by Narendra and Rita Parson. Principles for Bioethics in the Jain Tradition UNIVERSITY OF CALIFORNIA PRESS WWW.UCPRESS.EDU BRIANNE DONALDSON AND ANA BAJŽELJ Luminos is the Open Access monograph publishing program from UC Press. Luminos provides a framework for preserving and reinvigorating monograph publishing for the future and increases the reach and visibility of important scholarly work. Titles published in the UC Press Luminos model are published with the same high standards for selection, peer review, production, and marketing as those in our traditional program. www.luminosoa.org The publisher and the University of California Press Foundation gratefully acknowledge the generous support of the Ahmanson Foundation Endowment Fund in Humanities. Insistent Life Insistent Life Principles for Bioethics in the Jain Tradition Brianne Donaldson and Ana Bajželj UNIVERSITY OF CALIFORNIA PRESS University of California Press Oakland, California © 2021 by Brianne Donaldson and Ana Bajželj This work is licensed under a Creative Commons [CC-BY-NC-ND] license. To view a copy of the license, visit http://creativecommons.org /licenses. Suggested citation: Donaldson, B. and Bajželj, A. Insistent Life: Principles for Bioethics in the Jain Tradition. Oakland: University of California Press, 2021. DOI: https://doi.org/10.1525/luminos.108 Library of Congress Cataloging-in-Publication Data Names: Donaldson, Brianne, author. | Bajželj, Ana, author. Title: Insistent life : principles for bioethics in the Jain tradition / Brianne Graham Donaldson and Ana Bajželj. Description: [Oakland, California] : [University of California Press], [2021] | Includes bibliographical references and index. Identifiers: LCCN 2020051186 (print) | LCCN 2020051187 (ebook) | ISBN 9780520380561 (paperback) | ISBN 9780520380578 (ebook) Subjects: LCSH: Bioethics—Religious aspects—Jainism. | Medicine—Religious aspects—Jainism. Classification: LCC R725.55 .D66 2021 (print) | LCC R725.55 (ebook) | DDC 174.2088/2944—dc23 LC record available at https://lccn.loc.gov/2020051186 LC ebook record available at https://lccn.loc.gov/2020051187 Manufactured in the United States of America 25 24 23 22 21 10 9 8 7 6 5 4 3 2 1 परस्परोपग्रहो जीवानाम् parasparopagraho jīvānām The function of living beings is to support one another. Tattvārtha-sūtra 5.21 Contents Acknowledgments ix Note on Language and Transliteration xi part one. foundational principles 1. Why Jainism and Bioethics? 1 2. Life, Nonlife, and Karma 12 3. Nonviolence and the Framework of Jain Ethics 44 4. Jainism’s Evolving View of Medicine 75 part two. principles of application 5. Potentials of (Re)Birth 109 6. Wages of Life 147 7. Calculations of Death 182 Epilogue: Multiple Voices and Future Directions in Jain Bioethics 213 Notes 215 References 241 Index 271 Acknowledgments Brianne and Ana would together like to thank colleagues in the Federation of Jain Associations in North America (JAINA) and Young Jains of America (YJA). We also thank Sanjeev Sogani, Kirtida Malde, Reena Shah, Atul Shah, Freya Shah, Mukul Shah, Sagar Shah, and Pradip Jain for circulating our survey, used in part 2; and the many Jain healthcare professionals who completed the survey. Special gratitude also goes to Royce Wiles, Sanmati Thole, Manoj Jain, Nitin Shah, Jina Shah, and Narendra Parson for critical assistance during the project, as well the International School for Jain Studies—especially Shugan Jain and Sulekh Jain—for bringing us together at an early stage in our careers. We are grateful to Reed Mal- colm, our editor, Richard Earles, our copyeditor, and the rest of the UC Press team for all the support and help in bringing this book to light. Brianne would like to thank the UCI Humanities Center at the University of California, Irvine, for a publication support grant; as well as the Chao Center for Asian Studies at Rice University, including Sonia Ryang, Haejin Koh, Amber Szymczyk, Hae Hun Matos, and students in Bioethics and Indian Traditions and India, Conscious- ness, and Science courses (2016–19). Additional thanks go to Pranav Mehta, Matthew Southey, Sunil Kothari, Saadullah Bashir, Fernando Villagómez, Jay Martin, and the Jain Society of Houston community. Special gratitude to Maple and Batmitzvah. Ana would like to thank Tamara Ditrich, Kristi Wiley, and Knut Aukland; her colleagues at the University of California, Riverside; the donors of the Shrimad Rajchandra Endowed Chair in Jain Studies at the University of California, River- side, and the Jain community of Southern California; the Polonsky family, Gabriel Motzkin, Shai Lavi, and the Polonsky Fellows; Yigal Bronner and David Shulman; and her students. She could not have completed this project without her friends, Matic and his family, Tilka, and Rozka. ix Note on Language and Transliteration Jain texts are written in several languages. For the purpose of standardization, we are using Sanskrit for most terms and titles even if they appear in Prakrits or Hindi. For primary sources in the bibliography, readers will find, where applicable, both the Sanskrit and Prakrit titles listed. We are following standard conventions for the transliteration of words from Indic languages. Non-English terms are italicized and all technical terms are explained when they are first mentioned, for which the index will be useful. All translations are ours unless noted otherwise. xi part one Foundational Principles 1 Why Jainism and Bioethics? Jainism is a religious tradition and philosophical system rooted in India whose texts and practices are perhaps more strongly focused on the ethics of life and death than any other tradition in the world. Although it does not offer a thorough- going “bioethics” in the modern sense, Jainism does present a detailed account of birth, life, and death; a meticulous taxonomy of diverse life-forms; a path of ethi- cal conduct characterized by nonviolence toward all living beings; and a complex development of approaches to medical treatment from antiquity up to the present. Some of the bioethical issues faced by contemporary Jains are similar to the ethical challenges faced by Jains throughout history, while others are without precedent and have required creative ethical responses, either because they have arisen as a result of modern scientific and technological advances or because they are emerg- ing in new social and cultural contexts. Considering the rich history of Jain encounters with the dilemmas of birth, life, and death, the absence of a book on Jainism in relation to contemporary bioethical issues presents a significant gap in both the fields of bioethics and Jain studies. This book addresses that gap in two distinct ways, mirrored in its two-part structure. In part 1, we explore foundational Jain principles for bioethics based on rigorous analysis of primary sources and available secondary literature. In part 2, we identify provisional principles of application for modern bioethical dilemmas by examining approaches to specific ethical issues relating to birth, life, and death in primary sources and by analyzing scarce contemporary sources on Jainism and bioethics from modern lay Jains, mendicants, and Jain studies scholars,
Recommended publications
  • The Guru: by Various Authors
    Divya Darshan Contributors; Publisher Pt Narayan Bhatt Guru Purnima: Hindu Heritage Society ABN 60486249887 Smt Lalita Singh Sanskriti Divas Medley Avenue Liverpool NSW 2170 Issue Pt Jagdish Maharaj Na tu mam shakyase drashtumanenaiv svachakshusha I Divyam dadami te chakshu pashay me yogameshwaram Your external eyes will not be able to comprehend my Divine form. I grant you the Divine Eye to enable you to This issue includes; behold Me in my Divine Yoga. Gita Chapter 11. Guru Mahima Guru Purnima or Sanskriti Diwas Krishnam Vande Jagad Gurum The Guru: by various Authors Message of the Guru Teaching of Raman Maharshi Guru and Disciple Hindu Sects Non Hindu Sects The Greatness of the Guru Prayer of Guru Next Issue Sri Krishna – The Guru of All Gurus VASUDEV SUTAM DEVAM KANSA CHANUR MARDAMAN DEVKI PARAMAANANDAM KRISHANAM VANDE JAGADGURUM I do vandana (glorification) of Lord Krishna, the resplendent son of Vasudev, who killed the great tormentors like Kamsa and Chanoora, who is a source of greatest joy to Devaki, and who is indeed a Jagad Guru (world teacher). 1 | P a g e Guru Mahima Sab Dharti Kagaz Karu, Lekhan Ban Raye Sath Samundra Ki Mas Karu Guru Gun Likha Na Jaye ~ Kabir This beautiful doha (couplet) is by the great saint Kabir. The meaning of this doha is “Even if the whole earth is transformed into paper with all the big trees made into pens and if the entire water in the seven oceans are transformed into writing ink, even then the glories of the Guru cannot be written. So much is the greatness of the Guru.” Guru means a teacher, master, mentor etc.
    [Show full text]
  • An Antiquty of Jainism
    Jainism : An Image of Antiquity Published by Shri Jain Swetamber Khartargachha Sangha, Kolkata An analytical study of the historicity, antiquity and originality Chaturmass Prabandh Samiti of the religion of Jainism of a global perspective Sheetal Nath Bhawan Gauribari Lane Kolkata - 700 004 c Dr. Lata Bothra Printed in October 2006 by : Dr. Lata Bothra Type Setting Jain Bhawan Computer Centre P-25, Kalakar Street Kolkata - 700 007 Phone : 2268-2655 Printed by Shri Bivas Datta Arunima Printing Works 81, Simla Street Kolkata - 700 006 Shri Jain Swetamber Khartargachha Sangha, Kolkata Chaturmas Prabandh Samiti Price Kolkata Rupees Fifty only continents of the worlds, regarding Jainism. Jainism is a religion which is basically revolving within the PREFACE centrifugal force of Non-violence (Ahimsa), Non- receipt (Aparigraha) and the multizonal view Through the centuries, Jainism has been the (Anekantvad), through which the concept of global mainstay of almost every religion practiced on this planet. tolerance bloomed forth. Culturally, the evidences put forward by the There was a time splendour of Jainism, as a archaeological remnants almost all over the world starting religion and an ethical lifestyle was highly prevalent in from Egypt and Babylon to Greece and Russia inevitably the early days of our continental history. The remnants prove that Jainism in its asceticism was practiced from of antiquity portray a vivid image of the global purview prehistoric days. For what reason, till today, the Jaina whereby one can conclude that Jainism in different researchers have not raised their voice and kept mum forms and images was observed in different parts of about these facts, is but a mystery to me.
    [Show full text]
  • Ratnakarandaka-F-With Cover
    Ācārya Samantabhadra’s Ratnakaraõçaka-śrāvakācāra – The Jewel-casket of Householder’s Conduct vkpk;Z leUrHkæ fojfpr jRudj.MdJkodkpkj Divine Blessings: Ācārya 108 Vidyānanda Muni VIJAY K. JAIN Ācārya Samantabhadra’s Ratnakaraõçaka-śrāvakācāra – The Jewel-casket of Householder’s Conduct vkpk;Z leUrHkæ fojfpr jRudj.MdJkodkpkj Ācārya Samantabhadra’s Ratnakaraõçaka-śrāvakācāra – The Jewel-casket of Householder’s Conduct vkpk;Z leUrHkæ fojfpr jRudj.MdJkodkpkj Divine Blessings: Ācārya 108 Vidyānanda Muni Vijay K. Jain fodYi Front cover: Depiction of the Holy Feet of the twenty-fourth Tīrthaôkara, Lord Mahāvīra, at the sacred hills of Shri Sammed Shikharji, the holiest of Jaina pilgrimages, situated in Jharkhand, India. Pic by Vijay K. Jain (2016) Ācārya Samantabhadra’s Ratnakaraõçaka-śrāvakācāra – The Jewel-casket of Householder’s Conduct Vijay K. Jain Non-Copyright This work may be reproduced, translated and published in any language without any special permission provided that it is true to the original and that a mention is made of the source. ISBN 81-903639-9-9 Rs. 500/- Published, in the year 2016, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India www.vikalpprinters.com E-mail: [email protected] Tel.: (0135) 2658971 Printed at: Vikalp Printers, Dehradun (iv) eaxy vk'khokZn & ijeiwT; fl¼kUrpØorhZ 'osrfiPNkpk;Z Jh fo|kuUn th eqfujkt milxsZ nq£Hk{ks tjfl #tk;ka p fu%izfrdkjs A /ekZ; ruqfoekspuekgq% lYys[kukek;kZ% AA 122 AA & vkpk;Z leUrHkæ] jRudj.MdJkodkpkj vFkZ & tc dksbZ fu"izfrdkj milxZ]
    [Show full text]
  • OM NAMO BHAGAVATE PANDURANGAYA BALAJI VANI Volume 9, Issue 12 December, 2015
    OM NAMO BHAGAVATE PANDURANGAYA BALAJI VANI Volume 9, Issue 12 December, 2015 HARI OM In Month of November, many activities were performed in temple and many devotees attended various programs. Sri Balaji Guru Vandana was celebrated grandly with 108 kalasha Ganapathi abhishekam, 108 kalasha Balaji abhishekam, Mahalakshmi abhishekam and Sathya Narayana Pooja. On Friday 20th November, 108 kalasha sthapana (presenting to God) for Balaji abhishekam was done. Families sat individually and invoked almighty lord doing sankalpa (resolution) and performed Ganapthi, Navagraha Poojas and Mahalakshmi abhishekam. Pitathipathi Sri Narayananada Swamiji initiated and led all the devotees in reciting mantras. Later, everyone was enchanted with the Mahalakshi abhishekam. Vittal Nithyananda Swami spoke about the meaning of Guru (Teacher). He talked about how the temple has grown today since the 2006 Charasthapatha of Balaji into a spacious place where devotees can come to feel one with God anytime and also how the Balaji Guru Vandana has become such a grand event every year. He Sri Balaji Guru Vandana, Swamiji talked of how Swamiji had a vision of Lord Balaji and how that vision has Praying to lord Sri Satyanarayana for devotes turned into a reality by which devotees are all able to come here to see and and world peace. pray to all the gods and goddesses. By performing Guru Vandana, devotees can feel closer to God and through performing the poojas, all their doshas (problems) are removed. Later, Mahaprasadam sponsored by Peacock sreyo hi jnanam abhyasaj jnanad dhyanam visisyate | Cupertino (Sri Ram Gopal) was served to everyone. dhyanat karma-phala-tyagas tyagac chantir anantaram || On Saturday 21st November, 108 kalasha abhisheka was performed to invoke Lord Balaji and Swamiji performed this abhisheka with help from other priest’s and devotees.
    [Show full text]
  • Proposal to Encode Symbols of Jainism in Unicode
    L2/15-097 2015-03-19 Proposal to Encode Symbols of Jainism in Unicode Anshuman Pandey Department of Linguistics University of Californa, Berkeley Berkeley, California, U.S.A. [email protected] March 19, 2015 1 Introduction This is a proposal to encode four symbols in Unicode that are associated with Jainism. The characters are proposed for inclusion in the block ‘Miscellaneous Symbols and Pictographs’ (U+1F300). Basic details of the characters are as follows (the actual code points will be assigned if the proposal is approved): glyph code point character name U+1F9xx JAIN SVASTIKA U+1F9xx JAIN HAND U+1F9xx JAIN EMBLEM U+1F9xx JAIN EMBLEM WITH OM 1 Proposal to Encode Symbols of Jainism in Unicode Anshuman Pandey The symbol that appears in the is the Jain depiction of the Hindu symbol ॐ ‘om’ and is an important symbol in the iconography of Jainism. The symbol was proposed for encoding in the ‘Devanagari Extended’ block in 2013 as the character +A8FD (see Pandey 2013). It was accepted for inclusion in the standard and will be published in Unicode 8.0. 2 Background In the proposal “Emoji Additions” (L2/14-174), authored by Mark Davis and Peter Edberg, five ‘religious symbols and structures’ among symbols of other categories were proposed for inclusion as part of the Emoji collection in Unicode. Shervin Afshar and Roozbeh Pournader proposed related symbols in “Emoji and Symbol Additions – Religious Symbols and Structures” (L2/14-235). These characters were approved for inclusion in the standard by the UTC in January 2015. Davis and Edberg made a brief reference to Jain symbols, but did not identify any as candidates for encoding.
    [Show full text]
  • The Jaina Cult of Relic Stūpas
    The Jaina Cult of Relic Stūpas Peter Flügel1 (SOAS) Abstract This article gives an overview of recent findings on the thriving cult of bone relic stūpas in contemporary Jaina culture. Although Jaina doctrine rejects the worship of material objects, fieldwork in India on the hitherto unstudied current Jaina mortuary rituals furnished clear evidence for the ubiquity of bone relic stūpas and relic venera- tion across the Jaina sectarian spectrum. The article discusses a representative case and assesses the significance of the overall findings for the history of religions. It also offers a new theoretical explanation of the power of relics. Keywords Jaina relic stūpas, mortuary rituals, Vallabha Samudāya, cultural unconscious, theory of generalized symbolic media, relics as social forms 1) I am indebted to Ācārya Vijaya Virendra Sūri, Muni Rajendra Vijaya, Sādhvī Suvratā Śrī, Rāj Kumār Jain, Tejpāl Jain, Vinod N. Dalal, Kīrti Prasād Jain, N. P. Jain, S. Sheth, M. P. Sheth and other members and supporters of the Vallabha Samudāya for their generous help during field research in India, and to Janet Leigh Foster for enhancing the quality of the photos of images selected from the photo albums of the Vallabha Smāraka which were taken with permission. Without the support of Ācārya Mahāprajña, Ācārya Śivmuni, Pravartaka Umeśmuni, Salāhakāra Dineś Muni, Upap- ravartaka Gautama Muni, Sādhvī Ārcanā, Mūḍabidarī Bhatṭ ārakạ Cārukīrti, Sohanlāl Sañcetī, and other Jains in India, my research on Jaina relic stūpas would not have been possible. I would like to thank all of them. I also wish to express my gratitude to Bansidhar Bhatt, Willem B.
    [Show full text]
  • Jain Philosophy and Practice I 1
    PANCHA PARAMESTHI Chapter 01 - Pancha Paramesthi Namo Arihantänam: I bow down to Arihanta, Namo Siddhänam: I bow down to Siddha, Namo Äyariyänam: I bow down to Ächärya, Namo Uvajjhäyänam: I bow down to Upädhyäy, Namo Loe Savva-Sähunam: I bow down to Sädhu and Sädhvi. Eso Pancha Namokkäro: These five fold reverence (bowings downs), Savva-Pävappanäsano: Destroy all the sins, Manglänancha Savvesim: Amongst all that is auspicious, Padhamam Havai Mangalam: This Navakär Mantra is the foremost. The Navakär Mantra is the most important mantra in Jainism and can be recited at any time. While reciting the Navakär Mantra, we bow down to Arihanta (souls who have reached the state of non-attachment towards worldly matters), Siddhas (liberated souls), Ächäryas (heads of Sädhus and Sädhvis), Upädhyäys (those who teach scriptures and Jain principles to the followers), and all (Sädhus and Sädhvis (monks and nuns, who have voluntarily given up social, economical and family relationships). Together, they are called Pancha Paramesthi (The five supreme spiritual people). In this Mantra we worship their virtues rather than worshipping any one particular entity; therefore, the Mantra is not named after Lord Mahävir, Lord Pärshva- Näth or Ädi-Näth, etc. When we recite Navakär Mantra, it also reminds us that, we need to be like them. This mantra is also called Namaskär or Namokär Mantra because in this Mantra we offer Namaskär (bowing down) to these five supreme group beings. Recitation of the Navakär Mantra creates positive vibrations around us, and repels negative ones. The Navakär Mantra contains the foremost message of Jainism. The message is very clear.
    [Show full text]
  • The Transformations and Challenges of a Jain Religious Aspirant
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by DigitalCommons@Florida International University Florida International University FIU Digital Commons FIU Electronic Theses and Dissertations University Graduate School 3-22-2016 The rT ansformations and Challenges of a Jain Religious Aspirant from Layperson to Ascetic: An Anthropological Study of Shvetambar Terapanthi Female Mumukshus Komal Ashok Kumar [email protected] Follow this and additional works at: http://digitalcommons.fiu.edu/etd Part of the Feminist, Gender, and Sexuality Studies Commons, New Religious Movements Commons, Other Religion Commons, Rhetoric Commons, and the Social and Cultural Anthropology Commons Recommended Citation Ashok Kumar, Komal, "The rT ansformations and Challenges of a Jain Religious Aspirant from Layperson to Ascetic: An Anthropological Study of Shvetambar Terapanthi Female Mumukshus" (2016). FIU Electronic Theses and Dissertations. Paper 2481. http://digitalcommons.fiu.edu/etd/2481 This work is brought to you for free and open access by the University Graduate School at FIU Digital Commons. It has been accepted for inclusion in FIU Electronic Theses and Dissertations by an authorized administrator of FIU Digital Commons. For more information, please contact [email protected]. FLORIDA INTERNATIONAL UNIVERSITY Miami, Florida THE TRANSFORMATIONS AND CHALLENGES OF A JAIN RELIGIOUS ASPIRANT FROM LAYPERSON TO ASCETIC: AN ANTHROPOLOGICAL STUDY OF SHVETAMBAR TERAPANTHI FEMALE MUMUKSHUS A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in RELIGIOUS STUDIES by Komal Ashok Kumar 2016 To: Dean John F. Stack Steven J. Green School of International and Public Affairs This thesis, written by Komal Ashok Kumar, and entitled The Transformations and Challenges of a Jain Religious Aspirant from Layperson to Ascetic: An Anthropological Study of Shvetambar Terapanthi Female Mumukshus, having been approved in respect to style and intellectual content, is referred to you for judgment.
    [Show full text]
  • Jain Award Boy Scout Workbook Green Stage 2
    STAGE 2 TABLE OF CONTENTS 1. About the Jain Award: Stage 2 2. About Yourself 3. Part I Word 4. Part II Worship 5. Part III Witness 6. Jain Religion Information for Boy Scouts of America 7. Application Form for the Jain Medal Award 2 ABOUT THE JAIN AWARD PLAN STAGE 2 WORD: You will with your parents and spiritual leader meet regularly to complete all the requirements History of Jainism-Lives of Tirthankars: for this award. Mahavir Adinath Parshvanath RECORD Jain Philosophy Significance of Jain Symbols: Ashtamanga As you continue through this workbook, record and others the information as indicated. Once finished Four types of defilement (kashäy): your parents and spiritual leader will review anger ego and then submit for the award. greed deceit The story of four daughters-in-law (four types of spiritual aspirants) Five vows (anuvrats) of householders Jain Glossary: Ätmä, Anekäntväd, Ahinsä, Aparigrah, Karma, Pranäm, Vrat,Dhyän. WORSHIP: Recite Hymns from books: Ärati Congratulations. You may now begin. Mangal Deevo Practices in Daily Life: Vegetarian diet Exercise Stay healthy Contribute charity (cash) and volunteer (kind) Meditate after waking-up and before bed WITNESS: Prayers (Stuties) Chattäri mangala Darshanam dev devasya Shivamastu sarvajagatah Learn Temple Rituals: Nissihi Pradakshinä Pranäm Watch ceremonial rituals (Poojä) in a temple 3 ABOUT YOURSELF I am _____________________years old My favorite activities/hobbies are: ______________________________________ This is my family: ______________________________________ ______________________________________
    [Show full text]
  • Sri Mahanet History, Originate Solely from the Fact That Spirit, in Order to Understand and Comprehend Itself
    All Glory to Śrī Guru and Śrī Gaurānga ŚRĪ MAHĀNET Since the beginning of the Millennium MARCH 2008 ŚRŚRŚRĪŚR ĪĪĪ ŚR ŚRĪĪĪĪ PRAPANNAPRAPANNA----JJJJĪĪĪĪVANVANVANĀĀĀĀMRMRMRMRTAMTAM "Positive and Progressive Immortality" by Śrīla Bhakti Rakshaka Śrīdhara Deva Goswāmī Mahārāja Srila A.C. Bhaktivedanta Swami Prabhupada Chapter Ten: Avasesamrtam - Divine Remnants of Nectar One who is fully in Krsna consciousness is always a renouncer because he feels neither hatred nor desire for the results of his actions. Such a 10.1010.10----11111111 renouncer, dedicated to the transcendental loving upakramamrtan caiva, sri-sastra-vacanamrtam service of the Lord, is fully qualified in knowledge because he knows his bhakta-vakyamrtan ca sri-, bhagavad-vacanamrtam constitutional position in his relationship with Krsna. He avasesamrtan ceti pancamrtam mahaphalam knows fully well that Krsna is the whole and that he is bhakta-pranapradam hrdyam, granthe 'smin parivesitam part and parcel of Krsna. Such knowledge is perfect because it is qualitatively and quantitatively correct. The concept of oneness with Krsna is incorrect because the part cannot be "Comprised of five nectars ( pancamrtam ) respectively entitled equal to the whole. Knowledge that one is one Upakramamrtam, Sri SastraSastra----vacanamrtam,vacanamrtam, Sri BhaktaBhakta----vacanamrtam,vacanamrtam, in quality yet different in Sri BhagavadBhagavad----vacanamrtamvacanamrtam , and Avasesamrtam (P (Preluderelude to quantity is correct transcendental knowledge Approaching Nectar, The Nectar of Scriptural Word, Words of Nectar leading one to become full from the Devotees, Words of Nectar from the Supreme Lord, and The in himself, having nothing to aspire to or lament over. Divine Remnants of Nectar), the supreme fruit that gives life to the There is no duality in his devotees and delights their hearts has been served in this book." mind because whatever he does, he does for Krsna.
    [Show full text]
  • Guru Vandana - Part 1
    Guru Vandana - Part 1 Date: 2015-07-31 Author: Kalacakra Krsna das Dear Prabhujis and Matajis, Hare Krishna. Please accept my humble obeisances. All glories to Srila Prabhupada and Srila Gurudeva. Today is the most auspicious day of Sri Guru Purnima, celebrated all over the world with different moods. For us, Srila Prabhupada gave us the real meaning of Guru Purnima in his beautiful explanation of the Vaishnava Bhajan 'Sri Guru Carana Padma' written by Srila Narottam Das Thakur. Today is also the day our foremost Acarya Sripad Sanatana Goswami took Samadhi. On the day of his disappearance, almost 500 years ago, all the vrajavasis in Vrindavan, Govardhan and surrounding villages shaved their head as a mark of respect as one would do when their own family member left his body. That is the greatness of Srila Sanatana Goswami. Srila Prabhupada's Explanation of Guru Vandana: So Sanatana Goswami is guru. Caitanya Mahaprabhu is authorizing him to become guru. This is parampara system. Nobody can become guru all of a sudden. Self-made guru, that is not guru. Here, Sanatana Goswami is presented as the disciple, ideal disciple. He is asking, ‘ke āmi’, ‘kene āmāya jāre tāpa-traya', process how to approach guru, how to ask him question. Tad viddhi praṇipātena paripraśnena sevayā [Bg. 4.34]. Paripraśna means question. That is also required. But Caitanya Mahaprabhu is authorizing him. Therefore He says, kṛṣṇa-śakti dhara tumi [Cc. Madhya 20.105]. Here Krishna, Caitanya Mahaprabhu, He is authorizing Sanatana Goswami. Unless he has got the power to receive the instruction, Caitanya Mahaprabhu is not going to waste His time.
    [Show full text]
  • The Multi-Life Stories of Gautama Buddha and Vardhamāna Mahāvīra
    The Multi-life Stories of Gautama Buddha and Vardhamāna Mahāvīra Abstract Like Buddhist traditions, Jain traditions preserve many stories about people’s past lives. Unlike Buddhist traditions, relatively few of these stories narrate the past lives of the tradition’s central figure, the jina. In Jainism there is no equivalent path to the bodhisatt(v)a path; the karma that guarantees jinahood is bound a mere two births before that attainment, and the person who attracts that karma cannot do so willfully, nor is he aware of it being bound. There is therefore no Jain equivalent to the ubiquitous jātaka literature. In this paper I will explore what the absence of a jātaka genre in Jain traditions tells us about the genre’s role in Buddhism. Focusing upon the multi-life stories of Gautama Buddha and Vardhamāna Mahāvīra, I will ask how these two strikingly similar narratives betray some fundamental differences between Buddhist and Jain understandings of the ultimate religious goal and the method of its attainment. Introduction Once upon a time, in the long distant past, there was a young man who wished to pursue liberation from the cycle of rebirth and redeath. He encountered a fully liberated being, a conqueror of saṃsāra, who had founded a community of followers whom he guided and instructed. This great victor predicted that the young man would in fact achieve the same great attainment in the long distant future. After innumerable lifetimes, during which time there were 22 or 23 intervening fully liberated teachers, the young man did indeed achieve this same attainment, and founded his own religious community, in fifth century BCE North India.
    [Show full text]