Namo Jinanam || || Obeisance to the Jinas || || Jay Jinendra ||
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December, 2001
Volume : 17 Issue No. : 17 Month : December, 2001 PEACE MARCH FROM VIJAY CHOWK TO INDIA GATE This silent march for Global Non-Violence, Peace and Goodwill was organised on the eve of Salvation Day of Bhagwan Mahavir by Bhagwan Mahavir 2600th Janam Kalyanak Mahotsav Samiti, Delhi. This Sarva Dharam, Sarva Panth rally was led by Jain monks, such as Prof. Mahender Muni, Shri Ravindera Muni, Mata Chandana Mati alongwith spiritual heads and representatives from Boudh, Sikh, Muslim, Christian, Bahai and Arya Samaj faiths. On this occasion a declaration against terrorism was released stressing that Non-Violence should be the base of Community Life. All religious heads should jointly launch a world wide movement against terrorism. They should ensure that places of worship and religious platforms are not allowed to be misused to propagate hatred, violence, intolerance and terrorism. As communal fundamentalism is the seed of growing terrorism, religious leaders should form a global code against this evil Prof. Rattan Jain, Secretary General of Bhagwan Mahavir 2600th Janam Kalyanak Mahotsav Samiti Delhi, said that violence in thought is the mother of terrorism. Hence, Samiti has proposed that An International Ahimsa Academy and "A Global Ahimsa Fund" be constituted to promote experiments, training and use of Non-violence in different spheres of life. Every country should contribute 1% of their spending on armament and military to this Global Ahimsa Fund for the purpose. This would ensure an affective insurance of the world against danger of destruction caused by war and terrorism. Shri Rikhab C. Jain, President of the society said that educational Institutions and should not be allowed in any form and any where in the world to poison the mind of innocent children with the ideology of communal hatred and terrorism. -
Why Must There Be an Omniscient in Jainism?
5 WHY MUST THERE BE AN OMNISCIENT IN JAINISM? Sin Fujinaga 1. It is a well-known fact that the Jains deny the existence of God as a creator of this universe while the Hindus admit such existence. According to Jainism this universe has no beginning and no end, so no being has created it. On the other hand, the Jains are very eager to establish the existence of an omniscient person. Such a person is denied in the Hindu tradition. The Jain saviors or tirthaÅkaras are sometimes called bhagavan, a Lord. This word does not indicate a creator but rather means a respected person with all-pervading knowledge. Generally speaking, the omniscience of the tirthaÅkaras is such that they grasp each and every thing of the universe not only in the present time, but in the past and the future also. The view on the omniscience of tirthaÅkaras, however, is not ubiquitous in the Jaina tradition. Kundakunda remarks, “From the practical point of view an omniscient Lord perceives and knows all, while from the real point of view he perceives and knows his own soul.”1 Buddhism, another non-Hindu school of Indian philosophy, maintains that the founder Buddha is omniscient. In the Pali canon, the Buddha is sometimes described with the word savvaññu or sabbavid, both of which mean omniscient.2 But he is also said to recognize only the religious truth of dharma, more precisely, the four noble truths, caturaryasatya. This means that the omniscient Buddha does not need to know details of matters such as the number of insects in this world. -
Newsletter of the Centre of Jaina Studies
Jaina Studies NEWSLETTER OF THE CENTRE OF JAINA STUDIES March 2008 Issue 3 CoJS Newsletter • March 2008 • Issue 3 Centre for Jaina Studies' Members _____________________________________________________________________ SOAS MEMBERS EXTERNAL MEMBERS Honorary President Paul Dundas Professor J Clifford Wright (University of Edinburgh) Vedic, Classical Sanskrit, Pali, and Prakrit Senior Lecturer in Sanskrit language and literature; comparative philology Dr William Johnson (University of Cardiff) Chair/Director of the Centre Jainism; Indian religion; Sanskrit Indian Dr Peter Flügel Epic; Classical Indian religions; Sanskrit drama. Jainism; Religion and society in South Asia; Anthropology of religion; Religion and law; South Asian diaspora. ASSOCIATE MEMBERS Professor Lawrence A. Babb John Guy Dr Daud Ali (Amherst College) (Metropolitan Mueum of Art) History of medieval South India; Chola courtly culture in early medieval India Professor Nalini Balbir Professor Phyllis Granoff (Sorbonne Nouvelle) (Yale University) Professor Ian Brown The modern economic and political Dr Piotr Balcerowicz Dr Julia Hegewald history of South East Asia; the economic (University of Warsaw) (University of Heidelberg) impact of the inter-war depression in South East Asia Nick Barnard Professor Rishabh Chandra Jain (Victoria and Albert Museum) (Muzaffarpur University) Dr Whitney Cox Sanskrit literature and literary theory, Professor Satya Ranjan Banerjee Professor Padmanabh S. Jaini Tamil literature, intellectual (University of Kolkata) (UC Berkeley) and cultural history of South India, History of Saivism Dr Rohit Barot Dr Whitney M. Kelting (University of Bristol) (Northeastern University Boston) Professor Rachel Dwyer Indian film; Indian popular culture; Professor Bhansidar Bhatt Dr Kornelius Krümpelmann Gujarati language and literature; Gujarati (University of Münster) (University of Münster) Vaishnavism; Gujarati diaspora; compara- tive Indian literature. -
Jainism Chapter 1
Jainism Chapter 1 Rajesh Kumar Jain M M I G , B - 23, Ram Ganga V i h a r , Phase 2, Extn, M o r a d a b a d - 2 4 4 0 0 1 , UP- B h a r a t . (India) Asia 2013 2014 2015 2016 Copyright © Rajesh Kumar Jain, Moradabad-UP-Bharat. 1 From the Desk of Author Dear Readers:- I am happy to publish first chapter of an English version book Jainism, there was a huge demand from south Bharat, USA and UK, so I tried to write and publish the same. My mother tongue is Hindi, so, there are chances of mistakes and hoping that readers will help to rectify the same. Thanks Rajesh Kumar Jain I wrote my first book in 2013, published on wordpress and BlogSpot, book was listed on Pothi and Chinemonteal in 2014, the second edition was published, listed in 2015 and the language was Hindi. Year wise Readers 2013,2014,2015 25000 21600 20000 15000 Series1 10000 6300 5000 1700 0 1 2 3 2 Month Wise Readers of 2013,2014,2015 3500 N o 3000 2500 o f 2000 1500 Series1 R Series2 e 1000 a 500 Series3 d e 0 r s Month Readers were from 72 USA 13550 countries, list of Top Bharat 9509 eighteen countries are Sweden 3901 given with data. France 552 Germany 250 Taiwan 233 UK 195 European 177 Singapore 107 Japan 70 Russia 64 Canada 46 UAE 46 Indonesia 25 Nepal 23 Australia 22 Malaysia 15 Thailand 15 others 800 3 Country wise Readers at a Glance USA Bharat Sweden France Germany Taiwan UK European Singapore Japan Russia Canada UAE Indonesia Nepal Australia Malaysia Thailand others Year Readers % Growth 2013 1700 - 2014 6300 85 2015 21600 242 4 Left to Right: My Wife Smt Alka Jain, Me, My Mother Smt Prem Lata Jain Left to Right: My son Er Varun Jain, Me, My mother Smt Prem Lata Jain 5 Left to Right My son Er Rajat Jain, Me, My daughter in Law Er Vartika Jain 6 Mangalam Bhagavan viro, Mangalam gautamo gani, Mangalam kundakundadya, Jain dharmostu mangalam. -
Ethical Thoughts That Is Reflected in Jainism © 2015 IJSR Indrani Sinha Received: 26-05-2015
International Journal of Sanskrit Research 2015; 1(4):119-121 ISSN: 2394-7519 IJSR 2015; 1(4): 119-121 Ethical thoughts that is reflected in Jainism © 2015 IJSR www.anantaajournal.com Indrani Sinha Received: 26-05-2015 Accepted: 25-06-2015 Jainism - The 'Jains' are the followers of the Jinas. 'Jina' literally means 'Conqueror.' He who has conquered love and hate, pleasure and pain, attachment and aversion, and has thereby Indrani Sinha Research scholar at the freed `his' soul from the karmas obscuring knowledge, perception, truth, and ability, is a Jina. University of Burdwan, Guest The Jains refer to the Jina as God. They teach us to reduce vices like rãg (attachment), dvesh lecturer at Mankar College, (aversion), krodh (anger), màn (pride), mãyã (deceit) and lobh (greed). Mankar, West Bengal 713144, Jain religion is unique in that, during its existence of over 5000 years, it has never India. compromised on the concept of nonviolence either in principle or practice. Jainism upholds nonviolence as the supreme religion (Ahimsa Paramo Dharmah) and has insisted upon its observance in thought, word, and deed at the individual as well as social levels. The holy text Tattvartha Sutra sums it up in the phrase 'Parasparopagraho Jivanam' (all life is mutually supportive). Jain religion presents a truly enlightened perspective of equality of souls, irrespective of differing physical forms, ranging from human beings to animals and microscopic living organisms. Humans, alone among living beings, are endowed with all the six senses of seeing, hearing, tasting, smelling, touching, and thinking; thus humans are expected to act responsibly towards all living beings by being compassionate, non-egoistic, fearless, forgiving, and rational. -
Prakrit, Sanskrit, and the Language Order of Premodern India
Language of the Snakes Prakrit, Sanskrit, and the Language Order of Premodern India Andrew Ollett Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2016 ©2015 Andrew Ollett All Rights Reserved ABSTRACT Language of the Snakes Andrew Ollett Language of the Snakes is a biography of Prakrit, one of premodern India’s most important and most neglected literary languages. Prakrit was the language of a literary tradition that flourished om roughly the 1st to the 12th century . During this period, it served as a counterpart to Sanskrit, the preeminent language of literature and learning in India. Together, Sanskrit and Prakrit were the foundation for an enduring “language order” that governed the way that people thought of and used language. Language of the Snakes traces the history of this language order through the historical articulations of Prakrit, which are set out here for the first time: its invention and cultivation among the royal courts of central India around the 1st century , its representation in classical Sanskrit and Prakrit texts, the ways it is made into an object of systematic knowledge, and ultimately its displacement om the language practices of literature. Prakrit is shown to have played a critical role in the establishment of the cultural-political formation now called the “Sanskrit cosmopolis,” as shown through a genealogy of its two key practices, courtly literature (kāvya-) and royal eulogy (praśasti-). It played a similarly critical role in the emergence of vernacular textuality, as it provided a model for language practices that diverged om Sanskrit but nevertheless possessed an identity and regularity of their own. -
Jainism by Dr
Jainism By Dr. Subhash Chandra Jainism traditionally known as Jain Dharma, is an ancient, non-theistic, Indian religion, founded by Jina Mahavira in the 5th century BCE. Followers of Jainism are called "Jains", a word derived from the Sanskrit word jina (victor) and connoting the path of victory in crossing over life's stream of rebirths through an ethical and spiritual life. Jains trace their history through a succession of 24 victorious saviours and teachers known as tirthankaras, with the first being Rishabhanatha, who according to Jain tradition lived millions of years ago, twenty-third being Parshvanatha in 8th century BC and twenty-fourth being the Mahāvīra around 500 BCE. Jains believe that Jainism is an eternal dharma with the tirthankaras guiding every cycle of the Jain cosmology. The main religious premises of Jainism are ahiṃsā (non-violence), anekāntavāda (many-sidedness), aparigraha (non-attachment) and asceticism. Devout Jains take five main vows: ahiṃsā (non-violence), satya (truth), asteya (not stealing), brahmacharya (celibacy or chastity), and aparigraha (non-attachment). These principles have impacted Jain culture in many ways, such as leading to a predominantly vegetarian lifestyle that avoids harm to animals and their life cycles. Parasparopagraho Jīvānām (the function of souls is to help one another) is the motto of Jainism. Ṇamōkāra mantra is the most common and basic prayer in Jainism. The origins of Jainism are obscure. The Jains claim their religion to be eternal, and consider Rishabhanatha to be the founder in the present time cycle, the first of 24 Jain tirthankaras in Jain belief, and someone who lived for 8,400,000 purva years. -
For One Year. C
Volume : 44 Issue No. : 44 Month : March, 2004 "When everything comes your way, you're in the wrong lane." EFFORTS TO RECONCILE DIFFERENCES IN STHANAKVASI SECT GO FUTILE The differences primarily between Shri Roopmuniji M. S. and Acharya Shivmuni over the disciplinary action are causing embarrassment to the entire sect of Sthankawasi Jain Samaj. Several members of samaj have requested both saints to reconcile and settle the issues. Jodhpur Jain Samaj took a strong delegation to Acharya Ji and informed that unless these differences get settled they will be unable to organise any chaturmas for anyone. The present scenario is threatening the existence of Shraman Sangh. The differences are further widened by nomination of M.S. Sri Umesh Muni as Acharya of Sraman Sangh replacing Dr. Shiv Muniji. We on behalf of Jain Samaj request all involved and respected leaders of Shraman Sangh to resolve various issues at the earliest. The five Jain principles offer solutions to all the the problems in the world. In fact it is the best time for our saints to prove the meaning and usefulness of these very basics of Jainism. Spiritual resolutions will not only keep the Shraman Sangh strong but also set example to other Jain institutions where similar situations prevail at different levels. JAIN COMMUNITY DECLARED AS MINORITY IN MAHARASHTRA The Government of Maharashtra in its Cabinet meeting held on the 2nd Jainsamaj Matrimonial February, 2004, passed the proposal to declare Jains in Maharashtra to be a minority community and issue necessary notification to that effect in the Database Government Gazette. The news has brought a wave of happiness in most circles For widest matrimonial of Jain community in the state. -
November, 2010
Volume : 124 Issue No. : 124 Month : November, 2010 "What would be the condition of the Indian Sanskrit literature if the contribution of the Jains were removed? The more I study Jain literature the more happy and wonder struck I am." .......................Dr. Hertel, Germany SAINTS APEX SHRAMAN SANGH SAINTS TO MEET IN 2011 AT DELHI Dr. Shiv Muni, head of the sect and fourth Acharya of Jain Shwetambar Sthanakwasi Shraman Sangh has announced that a congregation of saints belonging to this order shall be held in 2011. In order to make efficient arrangements for this conference, an executive committee has been constituted under the chairmanship of Shri Sumati Lal Karnawat and presidentship of Kesari Mal Burad (Bangalore). Other active community members working for this conference are Nemi Chand Chopra (Pali), Paras Chajjer (Mumbai), Mohan Lal Chopra (Nasik), Ramesh Chand Jain (Delhi), Vimal Chand Dhariwal (Arkonam), Sher Singh Jain (Delhi), Bal Chand Khakhad (Mumbai), Amit Rai Jain (Barot), R. D. Jain (Delhi), Salek Chand Jain (Delhi), Jawari Lal Kankaria (Pali), Anand Prakash Jain (Delhi), Manmohan Jain (Mujaffar Nagar), Lal Chand Jain (Delhi) and Sukhbir Jain (Delhi). A formal announcement about formation of arrangement committee is expected shortly. Mr. Nemi Chand Chopra, a prominent leader of Sthanakwasi Sect informed Ahimsa Times, that this is going to be an important event for the community happening after 23 years. Last congregation was organised in 1987 at Pune. Although in that summit, it was decided to hold similar events every 5 years, but, it could not be worked out. This will be an opportunity for prominent saints to discuss many issues face to face and also to remove some of the misunderstandings prevailing for quite some time. -
A Study on Religion
A Study on Religion Religious studies is the academic field of multi-disciplinary, secular study of religious beliefs, behaviors, and institutions. It describes, compares, interprets, and explains religion, emphasizing systematic, historically based, and cross-cultural perspectives. While theology attempts to understand the nature of transcendent or supernatural forces (such as deities), religious studies tries to study religious behavior and belief from outside any particular religious viewpoint. Religious studies draws upon multiple disciplines and their methodologies including anthropology, sociology, psychology, philosophy, and history of religion. Religious studies originated in the nineteenth century, when scholarly and historical analysis of the Bible had flourished, and Hindu and Buddhist texts were first being translated into European languages. Early influential scholars included Friedrich Max Müller, in England, and Cornelius P. Tiele, in the Netherlands. Today religious studies is practiced by scholars worldwide. In its early years, it was known as Comparative Religion or the Science of Religion and, in the USA, there are those who today also know the field as the History of religion (associated with methodological traditions traced to the University of Chicago in general, and in particular Mircea Eliade, from the late 1950s through to the late 1980s). The field is known as Religionswissenschaft in Germany and Sciences de la religion in the French-speaking world. The term "religion" originated from the Latin noun "religio", that was nominalized from one of three verbs: "relegere" (to turn to constantly/observe conscientiously); "religare" (to bind oneself [back]); and "reeligare" (to choose again).[1] Because of these three different meanings, an etymological analysis alone does not resolve the ambiguity of defining religion, since each verb points to a different understanding of what religion is.[2] During the Medieval Period, the term "religious" was used as a noun to describe someone who had joined a monastic order (a "religious"). -
Vijay K. Jain
Ācārya Kundakunda’s Niyamasāra – The Essence of Soul-adoration (With Authentic Explanatory Notes) vkpk;Z dqUndqUn fojfpr fu;elkj (izkekf.kd O;k[;k lfgr) Ācārya Kundakunda’s Niyamasāra – The Essence of Soul-adoration (With Authentic Explanatory Notes) vkpk;Z dqUndqUn fojfpr fu;elkj (izkekf.kd O;k[;k lfgr) Divine Blessings: Ācārya 108 Vidyānanda Muni Vijay K. Jain fodYi Front cover: The most sacred hilltop, 9 called the ‘suvarõabhadra kūÇa’ in 1 Shri Sammed Shikharji, ch 20 Jharkhand, India, from where Lord Pārśvanātha, the twenty-third Tīrthańkara, attained liberation y K. Jain, Mar (mokÈa, nirvāõa). Pic Vija Ācārya Kundakunda’s Niyamasāra – The Essence of Soul-adoration (With Authentic Explanatory Notes) 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. ISBN: 978-81-932726-3-3 Rs. 600/- Published, in the year 2019, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India www.vikalpprinters.com E-mail: [email protected] Tel.: (0135) 2658971, Mob.: 9412057845, 9760068668 Printed at: Vikalp Printers, Dehradun (iv) D I V I N E B L E S S I N G S eaxy vk'khokZn & ije iwT; fl¼kUrpØorhZ 'osrfiPNkpk;Z 108 Jh fo|kuUn th eqfujkt xzUFkjkt ^fu;elkj* dh vfUre xkFkk esa vkpk;Z dqUndqUnnso dgrs gSa & f.k;Hkko.kkf.kfeÙka e, dna f.k;elkj.kkelqna A .kPPkk ft.kksonsla iqOokojnkslf.kEeqDda AA187AA vFkZ & iwokZij nks"k jfgr ftuksinsÀk dks tkudj eSaus fut Hkkouk ds fufeÙk ls ^fu;elkj* uked ÀkkÐ cuk;k -
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AHIMSA TIMES - JULY 2008 ISSUE - www.jainsamaj.org Page 1 of 15 Vol. No. 97 Print "Ahimsa Times " July, 2008 www.jainsamaj.org Board of Trustees Circulation + 80000 Copies( Jains Only ) Email: Ahimsa Foundation [email protected] New Matrimonial New Members Business Directory "Nonviolence is not inaction. It is not discussion. It is not for the timid or weak... Non-violence is hard work. It is the willingness to sacrifice. It is the patience to win." TEMPLES PARASNATH HILLS FACE THREAT DUE TO MINING Giridih, Mining, legal or otherwise, is no longer just a geological problem at the Parasnath hills. Frequent tree-felling and soil erosion have given the issue a religious angle. Geologists and environmentalists warn that if no concrete steps are taken to stop misuse of the mountain within 50 years, there would be a significant threat to the 4,431 ft Parasnath hill. Parasnath hills hold special significance for Jains as most of the Jain Tirthankars including Parsva or Parsvanath, attained nirvana on the hill. Environmentalist U.C. Mehta said the life of the mountain is decreasing fast thanks to the way trees are being cut down frequently. One of the problems is the construction of the Grand Trunk Road, which passes beside the hill. The road has been under construction for four years, and stones and soil from the hill are being used for the construction. President of Jain Swetamber Society, Kamal Singh Rampuria says he will ask the government for a survey to get exact data of the hill’s height and also to take necessary steps to maintain the condition of the hill.