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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. -
Pujya Gurudev Shri Fulchandji Shastri, Aged 36, Is an Ardent Devotee of Param Krupalu Dev Shrimad Rajchandra and Pujya Gurudev Shri Kanji Swami
Pujya Gurudev Shri Fulchandji Shastri, aged 36, is an ardent devotee of Param Krupalu Dev Shrimad Rajchandra and Pujya Gurudev Shri Kanji Swami. HE is the founder of Adhyatmik Sadhana Kendra, Umarala in Gujarat. HE is one of the first resident Indian National who has travelled to 142 countries with a Spiritual Motive. Global Spiritual Leader, an Inspiring Speaker, and a great Visionary writer who provokes thinking with a penned collection of more than 40 books on Spirituality and Vegetarianism in various languages. HE has played a vital role in inspiring more than 5000 people worldwide to adopt Vegetarianism and led prisoners to transform positively. Gurudev delivers spiritual discourses at various events in India and overseas with several praises for getting HIS audiences deeply involved in the immense knowledge sharing sessions. HE also mentors several Jain Scholars and learned people who seek HIS guidance for their Spiritual advancement. HE has been recently invited as a speaker for Young Jains of America, Young Jain Professional, USA and the JAINA Convention 2017 and visits the US frequently for conducting Discourses for Paryushan and Gyaan Shibirs. HE stars a daily programme ‘Atma Sadhana’ on ‘Arihant Channel’ at 7.00 pm sharp. HE has been awarded numerous titles such as ‘Sir’, ‘International Multilingual’, ‘Numerologist of Southeast Asia’, ‘The Miracle Man’, and some more by HIS Global followers. Born on 25th July 1981 in Bhavnagar, Gujarat (India), HE showed spiritual inclination since early childhood and has surprised many with HIS exceptional abilities to express HIS studies since then. HE has amazed HIS followers by memorising and recalling 1500 Holy Scriptures by the tender age of 19 years. -
An Ahimsa Crisis: You Decide
AN AHIMSA CRISIS: YOU DECIDE An Ahimsa Crisis: You Decide 1 2Prakrit Bharati academy,An Ahimsa Crisis: Jai YouP Decideur Prakrit Bharati Pushpa - 356 AN AHIMSA CRISIS: YOU DECIDE Sulekh C. Jain An Ahimsa Crisis: You Decide 3 Publisher: * D.R. Mehta Founder & Chief Patron Prakrit Bharati Academy, 13-A, Main Malviya Nagar, Jaipur - 302017 Phone: 0141 - 2524827, 2520230 E-mail : [email protected] * First Edition 2016 * ISBN No. 978-93-81571-62-0 * © Author * Price : 700/- 10 $ * Computerisation: Prakrit Bharati Academy, Jaipur * Printed at: Sankhla Printers Vinayak Shikhar Shivbadi Road, Bikaner 334003 An Ahimsa Crisis: You Decide 4by Sulekh C. Jain An Ahimsa Crisis: You Decide Contents Dedication 11 Publishers Note 12 Preface 14 Acknowledgement 18 About the Author 19 Apologies 22 I am honored 23 Foreword by Glenn D. Paige 24 Foreword by Gary Francione 26 Foreword by Philip Clayton 37 Meanings of Some Hindi & Prakrit Words Used Here 42 Why this book? 45 An overview of ahimsa 54 Jainism: a living tradition 55 The connection between ahimsa and Jainism 58 What differentiates a Jain from a non-Jain? 60 Four stages of karmas 62 History of ahimsa 69 The basis of ahimsa in Jainism 73 The two types of ahimsa 76 The three ways to commit himsa 77 The classifications of himsa 80 The intensity, degrees, and level of inflow of karmas due 82 to himsa The broad landscape of himsa 86 The minimum Jain code of conduct 90 Traits of an ahimsak 90 The net benefits of observing ahimsa 91 Who am I? 91 Jain scriptures on ahimsa 91 Jain prayers and thoughts 93 -
Page 1 of 13 AHIMSA TIMES
AHIMSA TIMES - AUGUST 2007 ISSUE - www.jainsamaj.org Page 1 of 13 Vol. No. 86 Print "Ahimsa Times " August, 2007 www.jainsamaj.org Board of Trustees Circulation + 80000 Copies( Jains Only ) Email: Ahimsa Foundation [email protected] New Matrimonial New Members Business Directory "I object to violence because when it appears to do good, the good is only temporary; the evil it does is permanent." -- Mohandas K. Gandhi -- SAINTS SAINTS CHATURMAS CAUSES HIGH RELIGIOUS FERVOR IN DELHI Jain Sewtambar Sthanakwasi saints belonging to Shraman Sangh, namely, Poojya Upadhyay Shri Ramesh Muni Ji Maharaj, Up-Pravartak Dr. Rajendra Muni Ji Maharaj, young scholarly saint Shri Surendra Muni, Shri Roopendra Muni and Shri Dipesh Muni were given a tumultuous welcome by hundreds of devotees on their entry into Veer Nagar Jain Colony of Delhi for their Chaturmasic stay. During this period various types of religious activities including discourses by saints tapasya, swadhyay, mangal-path, discussions etc. are being regularly performed. Devotes have been pouring in form different parts of Delhi and even outside Delhi for darshan. The 34th birth anniversary of one of the senior saints in the group, Shri Surendra Muni was celebrated on 5th August by the religious devotees of Delhi and other places, like Bhatinda, Ludhiana, Jullunder, Faridkot, Panipat and Bhilwara. On 12th August, Birth anniversary of the late Acharya Shri Anand Rishi Ji Maharaj, was celebrated by holding ‘logass’ path recitation, felicitation of a lady performing month long fasting and holding prayers. Excellent arrangements have been made by the organizers of Chatursmas at Veer Nagar for stay and meals of out-station visitors. -
1-15 a SHORT HISTORY of JAINA LAW1 Peter Flügel the Nine
International Journal of Jaina Studies (Online) Vol. 3, No. 4 (2007) 1-15 A SHORT HISTORY OF JAINA LAW1 Peter Flügel The nineteenth century English neologism ‘Jaina law’ is a product of colonial legal intervention in India from 1772 onwards. 'Jaina law' suggests uniformity where in reality there is a plurality of scriptures, ethical and legal codes, and customs of sect, caste, family and region. The contested semantics of the term reflect alternative attempts by the agents of the modern Indian legal system and by Jain reformers to restate traditional Jain concepts. Four interpretations of the modern term 'Jaina law' can be distinguished: (i) 'Jaina law' in the widest sense signifies the doctrine and practice of jaina dharma, or Jaina ‘religion’. (ii) In a more specific sense it points to the totality of conventions (vyavahāra) and law codes (vyavasthā) in Jaina monastic and lay traditions.2 Sanskrit vyavasthā and its Arabic and Urdu equivalent qānūn both designate a specific code of law or legal opinion/decision, whereas Sanskrit dharma can mean religion, morality, custom and law. (iii) The modern Indian legal system is primarily concerned with the 'personal law' of the Jaina laity. In Anglo-Indian case law, the term 'Jaina law' was used both as a designation for 'Jain scriptures' (śāstra) on personal law, and for the unwritten 'customary laws' of the Jains, that is the social norms of Jain castes (jāti) and clans (gotra). (iv) In 1955/6 Jaina personal law was submerged under the statutory 'Hindu Code', and is now only indirectly recognised by the legal system in the form of residual Jain 'customs' to be proved in court. -
An Introduction to Yoga for Whole Health
WHOLE HEALTH: INFORMATION FOR VETERANS An Introduction to Yoga for Whole Health Whole Health is an approach to health care that empowers and enables YOU to take charge of your health and well-being and live your life to the fullest. It starts with YOU. It is fueled by the power of knowing yourself and what will really work for you in your life. Once you have some ideas about this, your team can help you with the skills, support, and follow up you need to reach your goals. All resources provided in these handouts are reviewed by VHA clinicians and Veterans. No endorsement of any specific products is intended. Best wishes! https://www.va.gov/wholehealth/ An Introduction to Yoga for Whole Health An Introduction to Yoga for Whole Health SUMMARY 1. One of the main goals of yoga is to help people find a more balanced and peaceful state of mind and body. 2. The goal of yoga therapy (also called therapeutic yoga) is to adapt yoga for people who may have a variety of health conditions or needs. 3. Yoga can help improve flexibility, strength, and balance. Research shows it may help with the following: o Decrease pain in osteoarthritis o Improve balance in the elderly o Control blood sugar in type 2 diabetes o Improve risk factors for heart disease, including blood pressure o Decrease fatigue in patients with cancer and cancer survivors o Decrease menopausal hot flashes o Lose weight (See the complete handout for references.) 4. Yoga is a mind-body activity that may help people to feel more calm and relaxed. -
Participant I Directory
PARTICIPANT I DIRECTORY FY 1974-1978 SUPPLEMENT, JANUARY 1979 UPDATED, SEPTEMBER 1985 PARTICIPANT DIRECTORY 1974 - 1978 UPDATED 1985 Table of Contents Page Number Section ... ... ... ... ... ... ... i Preface ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ii List of Acronyms ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... A-i Alphabetical Index of Participants ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... G-I Geographical Location of Participants by Area of Training ... ... ... ... U-i ... ...*... ... ... ... Brief Description of the Survey and Utilization Tally Summary ... ... ... ... ... ... ... ... ... ... ... ... ... 1-1 Principal Listing of Participants : Code 100, Agriculture and Natural Resources ... ... ... 2-1 Code 200, Industry and Mining* ... ... ... ... ... ... ... ... ... ... ... ... ... ... 3-1 Code 300, Transportation ... ... ... ... ... ... ... ... ... 5-1 Code 500, Health aud Sanitation ... ... ... ...... ... ... ... ... ... ... ... ... 6-1 Code 600, Education ... ... ... ... ... ... ... ... ... ... ... 7-1 Code 700, Public Administration ... ... ... ... ... ... ... 8-1 Code 800, Community Development ... ... ... .... ... ... ... ... ... 9-i Code 900, Miscellaneous* ... ... ... ... ... ... ... ... ... ... ... ... * No participants are listed under these two codes. Pre face This volume updates the USAID/Nepal Participant Directory covering the period FY 1974- FY 1978. In this edition, the "Home Address", "Training Period" where necessary, "Present -
Tantra and Hatha Yoga
1 Tantra and Hatha Yoga. A little history and some introductory thoughts: These areas of practice in yoga are really all part of the same, with Tantra being the historical development in practice that later spawned hatha yoga. Practices originating in these traditions form much of what we practice in the modern day yoga. Many terms, ideas and theories that we use come from this body of knowledge though we may not always fully realise it or understand or appreciate their original context and intent. There are a huge number of practices described that may or may not seem relevant to our current practice and interests. These practices are ultimately designed for complete transformation and liberation, but along the way there are many practices designed to be of therapeutic value to humans on many levels and without which the potential for transformation cannot happen. Historically, Tantra started to emerge around the 6th to 8th Centuries A.D. partly as a response to unrealistic austerities in yoga practice that some practitioners were espousing in relation to lifestyle, food, sex and normal householder life in general. Tantra is essentially a re-embracing of all aspects of life as being part of a yogic path; the argument being that if indeed all of life manifests from an underlying source and is therefore all interconnected then all of life is inherently spiritual or worthy of our attention. And indeed, if we do not attend to all aspects of life in our practice this can lead to problems and imbalances. This embracing of all of life includes looking at our shadows and dark sides and integrating or transforming them, ideas which also seem to be embraced in modern psychology. -
Book Review - the Jains
Book Review - The Jains The Jains, by Paul Dundas, is the leading general introduction to Jainism and part of the Library of Religious Beliefs and Practices series by Routledge Press. The author, Paul Dundas, is a Sanskrit scholar in the School of Asian Studies at the University of Edinburgh. He is probably the foremost Western scholar on Jainism, and also lectures on Buddhism, Prakrit, and Indian cultural history. As such, Dundas is well qualified to pen this book. Summary Dundas begins with the Fordmakers, the twenty-four founders of the Jain religion from Rishabhanatha in prehistory to Mahavira (599-527 BC). Jainism adopted many of the Hindu beliefs, including reincarnation and the concept of release from the cycle of rebirth (moksha). It resulted in part from a reaction against violence, such as Vedic animal sacrifices in Hinduism, and came to maturity at the same time as Buddhism. Asceticism, denying desires and suppressing senses are major themes of Mahavira’s teaching. He emphasized the Three Jewels of Jainism; right faith, right knowledge and right practice. The two major sects of Jainism are the Svetambaras and the Digambaras. Monks and nuns from the former wear white robes, predominate in the north of India, and form the largest sect of Jains. Digambara monks go naked, while the nuns wear robes, and predominate in the warmer south of India. The sects have no large doctrinal differences, although Svetambaras believe that women can achieve deliverance (moksha) while Digambaras believe that deliverance from the cycles of rebirth is only available to men. A woman must be reborn as a man to achieve moksha. -
Mandukya Upanishad Class 75
Mandukya Upanishad Class 75 Gowdapadha first established the glory of Brahma vidya by refuting sankya, naiyayika, bowdha philosophers. Thereafter he presented the example of fire brand, establishing brahma sathyam jagat mithya; adwaidam sathyam dvaidam mithaym. Then he presented, in 75th to 82nd verses vedanta sara; now he is entering into the cause of samsara and its remedy. Our fundamental problem is ignorance of advaidam or thuirya agyanam. Thuriya atma is the highest reality or paramarthika sathyam and it is the ignorance of this advaidam is the cause of problem. Ignorance by itself does not cause any problem; it is bliss; in deep sleep when we are totally ignorant, we don’t feel any problem. Ignorance is a problem when it is associated with its product. Product of ignorance is erroneous or false perception. When advaidam is not known, advaida agyanam is there and then followed by mithya dwaida prabanja error. This is aboodha abineshaha. False duality is adboodham because it is really nonexistent. This really nonexistent dwaidam is aboodham. Because of agyanam there is mithya dwaidam which is not that much of a problem; but strong attachment to mithya dwaidam in the form of raga or dwesha it becomes the cause of the problem. There are so many dwaida padhartha in the world who are regularly dying. This intense attachment is called abinisheha; this attachment is not towards thuriyum but towards mithya dwaidam. Attachment towards a situation or object or person causes samsara. If this is samsara karanam; gyanam must come. through the gyanam agyanam must go. Once agyanam goes away, mithya dwaidam will be understood as mithya. -
Nonviolence in the Hindu, Jain and Buddhist Traditions Dr
1 Nonviolence in the Hindu, Jain and Buddhist traditions Dr. Vincent Sekhar, SJ Arrupe Illam Arul Anandar College Karumathur – 625514 Madurai Dt. INDIA E-mail: [email protected] Introduction: Religion is a human institution that makes sense to human life and society as it is situated in a specific human context. It operates from ultimate perspectives, in terms of meaning and goal of life. Religion does not merely provide a set of beliefs, but offers at the level of behaviour certain principles by which the believing community seeks to reach the proposed goals and ideals. One of the tasks of religion is to orient life and the common good of humanity, etc. In history, religion and society have shaped each other. Society with its cultural and other changes do affect the external structure of any religion. And accordingly, there might be adaptations, even renewals. For instance, religions like Buddhism and Christianity had adapted local cultural and traditional elements into their religious rituals and practices. But the basic outlook of Buddhism or Christianity has not changed. Their central figures, tenets and adherence to their precepts, etc. have by and large remained the same down the history. There is a basic ethos in the religious traditions of India, in Hinduism, Jainism, and Buddhism. Buddhism may not believe in a permanent entity called the Soul (Atman), but it believes in the Act (karma), the prime cause for the wells or the ills of this world and of human beings. 1 Indian religions uphold the sanctity of life in all its forms and urge its protection. -
Right to Religious Die in India's Jain Concept Sallekhana
Vol-5 Issue-3 2019 IJARIIE-ISSN(O)-2395-4396 Right to religious Die in India’s Jain concept sallekhana Dr. Kumari Bharti Jamshedpur Women’s College, Jamshedpur,India Department of Philosophy Abstract The article examines salekhana. The Jain religious ritual of fasting to death from the Indian legal and ethical perspectives. The concept of sallekhana is an important contribution of the Jains to biosocial ethics Jainism is the world’s most ancient religious and jain monks lead a life of extreme austerity and renunciation. Santhara also known as sallekhana is a controversial practice in which a jain gives up food and water with intention of preparing for death. Sallekhana is facing death by an ascetic or a layman voluntarily when he is nearing his end and when normal life is not possible due to old age incurable disease etc. In 2015, Rajasthan High court banned the practice calling it suicide on 24 August 2015, members of the Jain community held a peaceful natiouid protest against the ban on santhara. Protest were held in various state like Rajasthan Gujrat, Madhya Pradesh, Maharasthra, Delhi etc. Silent marches were carried out in various cities. On 31 August 2015 Supreme Court of India stayed the decision of Rajasthan High Court and lifted the ban on sallekhana. The object of the present. Paper is to give a brief outline of the Jaina concept of sallekhana and evaluate it in the light of contemporary discussion. Some has criticized this vow. Externally critics might identity it with suicide or euthanasia. But one must not be misguided by external procedure of its observance.