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Thursday, August 4, 2011
Monday, October 15, 2007
Theory of Karma
Theory of Karma
Jain religion is one of the ancient religions of India and has a lot of material devoted to the theory of karma in its holy scriptures just as some of the other religions do. I hope that the people belonging to faiths other than Jainism would find some ideas in this article close to those preached by their own saints and consider using them in their daily lives. Upon study and reflection, many of us would conclude that the Theory of Karma does have relevance even in to-day's world.
All of us have heard the saying 'As you sow, so you reap'-. Several eastern religions have expressed the same idea in different ways. In any case, I think this simple saying contains the essence of human wisdom. Basically it implies a strong cause/effect relationship. And it is the same cause and effect relationship on which the scientific and technological world is based . The question then is: If the cause and effect relationship is so powerful in the material world we live in, why should it not be just as powerful in the spiritual world ? If we accept this line of reasoning, the Theory of Karma will be easier to accept because it is nothing but a cause/effect spiritual phenomenon.
All of us have heard the saying 'As you sow, so you reap'-. Several eastern religions have expressed the same idea in different ways. In any case, I think this simple saying contains the essence of human wisdom. Basically it implies a strong cause/effect relationship. And it is the same cause and effect relationship on which the scientific and technological world is based . The question then is: If the cause and effect relationship is so powerful in the material world we live in, why should it not be just as powerful in the spiritual world ? If we accept this line of reasoning, the Theory of Karma will be easier to accept because it is nothing but a cause/effect spiritual phenomenon.
What is Karma ?
The literal meaning of the Sanskrit word Karma is deeds, including thoughts and words. However, according to Jainism, Karmas are invisible, fine particles of matter prevailing all around us just like the air particles. Our souls attract these karmas through activities related to mind, body and speech. This means every time we get angry, we attract karmas, every time we kill some one, we attract karmas, every time we deceive someone or become greedy, we attract karmas. These karmas form layers upon layers over our souls and keep us from realizing our true potential.
As the theory goes, the true nature of soul is pure, crystal clear and full of true knowledge. However the karmas keep the soul away from the truth and make it go through the cycles of birth and death. A wordly soul remains under uncertain condition- at one moment it gets closer to the truth, the next moment it starts doubting it.
As the theory goes, the true nature of soul is pure, crystal clear and full of true knowledge. However the karmas keep the soul away from the truth and make it go through the cycles of birth and death. A wordly soul remains under uncertain condition- at one moment it gets closer to the truth, the next moment it starts doubting it.
Strength and duration of the Karmic bonds (layers):
The strength and duration of karmic bonds are very much dependent on the intensity of our passions (kashayas). In other words, our motives at the time of performing any good or bad acts determine the strength and duration of the bondage of karma. Thus motive counts a lot in Jainism: two people performing similar activities could acquire karma in a completely different way. For example, a person killing a deer intentionally is producing a karmic bond much stronger than a person killing insects unintentionally while walking. Both involve an act of killing but the impact is substantially different with regard to the acquisition of karma.
Types of Karmas:
There are 8 different types of Karmas :
1. Knowledge-obscuring (Gyanavaraniya) Karma:
Gyan means knowledge.Varaniya means stoppage. This karma prevents the soul from acquiring true knowledge and keeps us ignorant just as a blindfold keeps us from seeing. How can we improve our lot unless we know what we are?
2. Perception-obscuring (Darshanavarniya) Karma:
Darshan means faith or perception. This karma prevents us from having a rational, common-sense approach towards our lives and surroundings.
3. Feeling-producing (Vedaniya) Karma:
This karma makes us experience either the sweetness of physical happiness or the bitterness of misery.
4. Deluding (Mohaneeya) Karma:
This karma, like too much alcohol, confuses all the human faculties and makes us forget what is right and what is wrong. It makes the souls bewildered and perplexed.
5. Life-span-determining (Ayu) Karma:
This karma determines the life spans of all living beings.
6. Physique-determining (Nam) Karma:
This karma determines the looks, skin, form etc.of the bodies of living beings.
7. Status-determining (Gotra) Karma:
This karma determines the family and status of our birth.
8. Obstructing (Antaraya) Karma:
This karma prevents us from doing a good deed or undoing a bad action when there is a desire to do it. For example, we may want to give donation to a charity but this karma might put obstacles in our path and stop us from doing so.
The Jain system has further sub-divided these eight karmas into 144 sub classes designed to account for almost every conceivable experience that a living being could have in a life time. All interactions between the wordly souls and other entities of the world are guided by these karmas. This is true of humans as well as other living beings. The same rules apply to all worldly souls. These karmas keep us trapped in the cycles of birth and death, happiness and unhappiness.
1. Knowledge-obscuring (Gyanavaraniya) Karma:
Gyan means knowledge.Varaniya means stoppage. This karma prevents the soul from acquiring true knowledge and keeps us ignorant just as a blindfold keeps us from seeing. How can we improve our lot unless we know what we are?
2. Perception-obscuring (Darshanavarniya) Karma:
Darshan means faith or perception. This karma prevents us from having a rational, common-sense approach towards our lives and surroundings.
3. Feeling-producing (Vedaniya) Karma:
This karma makes us experience either the sweetness of physical happiness or the bitterness of misery.
4. Deluding (Mohaneeya) Karma:
This karma, like too much alcohol, confuses all the human faculties and makes us forget what is right and what is wrong. It makes the souls bewildered and perplexed.
5. Life-span-determining (Ayu) Karma:
This karma determines the life spans of all living beings.
6. Physique-determining (Nam) Karma:
This karma determines the looks, skin, form etc.of the bodies of living beings.
7. Status-determining (Gotra) Karma:
This karma determines the family and status of our birth.
8. Obstructing (Antaraya) Karma:
This karma prevents us from doing a good deed or undoing a bad action when there is a desire to do it. For example, we may want to give donation to a charity but this karma might put obstacles in our path and stop us from doing so.
The Jain system has further sub-divided these eight karmas into 144 sub classes designed to account for almost every conceivable experience that a living being could have in a life time. All interactions between the wordly souls and other entities of the world are guided by these karmas. This is true of humans as well as other living beings. The same rules apply to all worldly souls. These karmas keep us trapped in the cycles of birth and death, happiness and unhappiness.
Is there a way out?
Jain religion is proactive in this area. It offers an excellent solution to rid one's soul of karmas. The solution lies in following this two step process: 1. Stoppage (Samvar) and 2. Shedding (Nirjara)
Samvar means stopping the inflow of karmas, Nirjara means getting rid of the past karmas with the practice of these virtues: Non-violence (Ahimsa), Truth (Satya), Non-stealing (Achaura), Purity of body, mind and spirit (Brahmacharya), and Non-possessiveness (Aparigrah) and by using self-restraint and discipline in daily lives.
By practicing these virtues, one can ultimately purge himself of the past karmas and stop the influx of the new ones and ultimately purify one's soul.
Samvar means stopping the inflow of karmas, Nirjara means getting rid of the past karmas with the practice of these virtues: Non-violence (Ahimsa), Truth (Satya), Non-stealing (Achaura), Purity of body, mind and spirit (Brahmacharya), and Non-possessiveness (Aparigrah) and by using self-restraint and discipline in daily lives.
By practicing these virtues, one can ultimately purge himself of the past karmas and stop the influx of the new ones and ultimately purify one's soul.
Is there anyway to validate this theory?
Since the subject falls in the area of spiritualism, the validity is rather difficult. We can only observe some concrete examples in day-to-living and establish some connection between cause and effect:
Looking at two extreme examples: lives of Nixon and Adolph Hitler seem to reinforce the karma theory. However direct correlation between evil deeds and agony (or the direct opposite of it) within the same life span is difficult to establish in many cases. If we believe in the life after death and believe that every one has to pay a price for his evil deeds either now or later, then karma theory holds good nicely. The theory does not seem to contradict our common sense; each person has to decide for himself and understand the real meaning of karma theory through study and experience.
Looking at two extreme examples: lives of Nixon and Adolph Hitler seem to reinforce the karma theory. However direct correlation between evil deeds and agony (or the direct opposite of it) within the same life span is difficult to establish in many cases. If we believe in the life after death and believe that every one has to pay a price for his evil deeds either now or later, then karma theory holds good nicely. The theory does not seem to contradict our common sense; each person has to decide for himself and understand the real meaning of karma theory through study and experience.
Conclusions:
1. If the Cause and effect holds good in our daily material lives, then the theory of karma must hold good in our spiritual lives.
2. Motives count a lot in Jainism. Hence the very heavy emphasis on pure thoughts in this religion.
3. Karmas are formed by evil deeds/thoughts/words. They can be stopped by good conduct and proper mental activity. The karmic accounts can be settled by practicing the virtues of truth, non-violence, austerity, discipline and self sacrifice.
2. Motives count a lot in Jainism. Hence the very heavy emphasis on pure thoughts in this religion.
3. Karmas are formed by evil deeds/thoughts/words. They can be stopped by good conduct and proper mental activity. The karmic accounts can be settled by practicing the virtues of truth, non-violence, austerity, discipline and self sacrifice.
Sunday, October 14, 2007
Bhaktamber Strotra (Meaning in English)
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bhaktamara-pranata-maulimani-prabhana -
mudyotakam dalita-papa-tamovitanam |
samyak pranamya jina padayugam yugada-
valambanam bhavajale patatam jananam || 1||
yah sanstutah sakala-vangaya- tatva-bodha-
d -ud bhuta- buddhipatubhih suralokanathaih|
stotrairjagattritaya chitta-harairudaraih
stoshye kilahamapi tam prathamam jinendram || 2||
buddhya vinaapi vibudharchita padapitha
stotum samudyata matirvigatatrapoaham |
balam vihaya jalasansthitamindu bimba -
manyah ka ichchhati janah sahasa grahitum || 3 ||
vaktum gunan gunasamudra shashankkantan
kaste kshamah suragurupratimoapi buddhya |
kalpanta - kal - pavanoddhata - nakrachakram
ko va taritumalamambunidhim bhujabhyam || 4 ||
I bow to Thee, O Lord Adinath
Teacher Supreme Guide of the Path
of Dharma Eternal Source Divine
The Purusha first Saviour Benign
Crowns place celestials on Thy feet
Delusions they remove, see vision sweet
Worshiping Thy feet ends transmigration
With body, mind, speech concentration.
With words select and expressions deep
I give Thine supreme attributes a peep
Just as Shruti others sang Thy praise
It was Indra and other celestials craze.
My desire to praise Thee is insolence
Using various expressions sheer ignorance
No wise man would catch the reflection
Of moon in water, a childish action.
Ocean limitless of passionless attributes
Even Brahaspati is unable to pay tributes
Which creature can swim the ocean
Disturbed by Dooms day violent motion.
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soaham tathapi tava bhakti vashanmunisha
kartum stavam vigatashaktirapi pravrittah |
prityaaatmaviryamavicharya mrigo mrigendram
nabhyeti kim nijashishoh paripalanartham || 5 ||
alpashrutam shrutavatam parihasadham
tvad bhaktireva mukharikurute balanmam |
yatkokilah kila madhau madhuram virauti
tachcharuchuta - kalikanikaraikahetu || 6||
tvatsanstavena bhavasantati - sannibaddham
papam kshanat kshayamupaiti sharira bhajam |
akranta - lokamalinilamasheshamashu
suryanshubhinnamiva sharvaramandhakaram || 7||
matveti nath! tav sanstavanam mayeda -
marabhyate tanudhiyapi tava prabhavat |
cheto harishyati satam nalinidaleshu
muktaphala - dyutimupaiti nanudabinduh || 8 ||
Incapable still I pray with devotion
Moved by urge without hesitation
Faces lion, a mother deer
To rescue her little one without fear.
The cuckoo sings sweet notes in the spring
Buds of mango tree provide the urge
Though idiotic like a laughing stock I sing
Thy praise, devotion imparts the surge.
Accumulated sins of births disappear
The prayer removes their traces
No traces of any darkness appear
When sun's rays the night faces.
With Thy grace, prayer I offer
Pleasant soothing to people's mind
When water drops on lotus flower
Shine, it imparts of pearls kind.
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astam tava stavanamastasamasta - dosham
tvatsankathaapi jagatam duritani hanti |
dure sahastrakiranah kurute prabhaiva
padmakareshu jalajani vikashabhanji || 9||
natyad -bhutam bhuvana-bhushana bhutanatha
bhutaira gunair -bhuvi bhavantamabhishtuvantah
tulya bhavanti bhavato nanu tena kim va
bhutyashritam ya iha natmasamam karoti || 10 ||
drishtava bhavantamanimesha-vilokaniyam
nanyatra toshamupayati janasya chakshuh |
pitva payah shashikaradyuti dugdha sindhoh
ksharam jalam jalanidherasitum ka ichchhet || 11 ||
yaih shantaragaruchibhih paramanubhistavam
nirmapitastribhuvanaika lalama-bhuta|
tavanta eva khalu teapyanavah prithivyam
yatte samanamaparam na hi rupamasti || 12 ||
What to say of Thy attributes glorious
Mere mention destroys sins notorious
Just as lotus flowers bloom with delight
When falls on them remote sun's light.
No wonder they attain Thy position
Who recite Thy attributes with devotion
Such masters hardly get commendation
Who raise not their servants to their elevation.
On Thee a person focuses attention
Excludes everything else to mention
After taste of nectar from milky ocean
Who will have saline water notion.
Lord of the universe its decoration and grandeur
There is none else here to match your splendour
Because ingredients of your attributes of non attachment
Were the only ones in the world without replacement.
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vaktram kva te suranaroraganetrahari
nihshesha - nirjita-jagat tritayopamanam |
bimbam kalanka-malinam kva nishakarasya
yad vasare bhavati pandupalashakalpam || 13 ||
sampurnamannala - shashankakalakalap
shubhra gunastribhuvanam tava langhayanti |
ye sanshritas -trijagadishvara nathamekam
kastan -nivarayati sancharato yatheshtam || 14 ||
chitram kimatra yadi te tridashanganabhir -
nitam managapi mano na vikara - margam |
kalpantakalamaruta chalitachalena
kim mandaradrishikhiram chalitam kadachit || 15 ||
nirdhumavartipavarjita - tailapurah
kritsnam jagattrayamidam prakati-karoshi |
gamyo na jatu marutam chalitachalanam
dipoaparastvamasi nath jagatprakashah || 16 ||
Serenity of Thine face is matchless
Is feast for mortals celestial sight
Moon trying to vie with it, is helpless
Spot it has and obscurity in day light.
Thine attributes all three worlds transcend
Like full moon rays filling earth's atmosphere
Because for their source on Thee depend
Lord of Lords of all the worlds sphere.
Failed to seduce Thee with her charm
Celestial beauty could do no harm
Mountain Meru is too steadfast
Dooms day winds other mountains blast.
O Lord, Thy light three worlds illumines
A lamp without wick oil smoke Thou shines
O wonderful lamp, brightening the whole universe
Too strong for the mount quaking windy curse
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nastam kadachidupayasi na rahugamyah
spashtikaroshi sahasa yugapajjaganti |
nambhodharodara - niruddhamahaprabhavah
suryatishayimahimasi munindra! loke || 17 ||
nityodayam dalitamohamahandhakaram
gamyam na rahuvadanasya na varidanam |
vibhrajate tava mukhabjamanalpa kanti
vidyotayajjagadapurva - shashankabimbam || 18 ||
kim sharvarishu shashinaahni vivasvata va
yushmanmukhendu - daliteshu tamassu natha
nishmanna shalivanashalini jiva loke
karyam kiyajjaladharair - jalabhara namraih || 19 ||
gyanam yatha tvayi vibhati kritavakasham
naivam tatha hariharadishu nayakeshu
tejah sphuranmanishu yati yatha mahatvam
naivam tu kacha - shakale kiranakuleapi || 20 ||
Sun suffers eclipse, clouds obscure its light
It sets, disappears leaving darkness in the night
Thou art not such a sun, Thy infallible light
Illumines the universe and for obstacles, too bright.
The beauty of Thy face, O Lord, transcends that of moon
Which sets, suffers, eclipse, disappears in the clouds soon
Thou dispels delusion moon the darkness of night
Thou illumines universe moon makes a planet bright.
O Lord, Thy halo dispels the darkness perpetual
Of what use is then sun of usual and moonlight
Of what use are the clouds full of rains
When all the fields flow with ripe grains.
Deities other envy Thy Omniscience
Just as glass glaze diamond's brilliance
In them there is no such glorification
It is matching the glass to diamond's position
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manye varam hari-haradaya eva drishta
drishteshu yeshu hridayam tvayi toshameti |
kim vikshitena bhavata bhuvi yena nanyah
kashchinmano harati natha! bhavantareapi || 21 ||
strinam shatani shatasho janayanti putran
nanya sutam tvadupamam janani prasuta|
sarva disho dadhati bhani sahastrarashmim
prachyeva dig janayati sphuradanshujalam || 22 ||
tvamamananti munayah paramam pumansa-
madityavarnamamalam tamasah parastat |
tvameva samyagupalabhya jayanti mrityum
nanyah shivah shivapadasya munindra! panthah || 23 ||
tvamavyayam vibhumachintyamasankhyamadyam
brahmanamishvaramanantamanangaketum
yogishvaram viditayogamanekamekam
gyanasvarupamamalam pravadanti santah || 24 ||
Other deities may be said good in a way
As soul searches Thee under their sway
To seek contentment and solace eternal
Thou imparts unlike others ephemeral.
Innumerable stars in all directions appear
It is only the East from which the sun does rise
Numberless sons other mothers bear
A son like Thee is Thy mother's prize.
Resplendent like sun spotless, the Being Supreme
Unaffected by delusion saints hold you in high esteem
They conquer death on Thy realization
Being the only sure way of securing salvation.
Virtuous hail Thee indestructible and all composite
With form beyond conception and virtues infinite
They call Thee ADI being the first of Tirthankars
They call Thee Brahma having shed all karmas
They call Thee Ishwar having achieved all achievable
They call Thee Ananta as Thy form is ever durable.
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buddhastvameva vibudharchita buddhi bodhat ,
tvam shankaroasi bhuvanatraya shankaratvat |
dhataasi dhira ! shivamarga-vidhervidhanat ,
vyaktam tvameva bhagavan ! purushottamoasi || 25 ||
tubhyam namastribhuvanartiharaya natha |
tubhyam namah kshititalamalabhushanaya |
tubhyam namastrijagatah parameshvaraya,
tubhyam namo jina ! bhavodadhi shoshanaya || 26 ||
ko vismayoatra yadi nama gunairasheshais -
tvam sanshrito niravakashataya munisha!
doshairupatta vividhashraya jatagarvaih,
svapnantareapi na kadachidapikshitoasi || 27 ||
uchchairashoka-tarusanshritamunmayukha-
mabhati rupamamalam bhavato nitantam |
spashtollasatkiranamasta-tamovitanam
bimbam raveriva payodhara parshvavarti || 28 ||
As Anangketu having destroyed the sex instinct
As Yogishwar being head of saints distinct
As Vidityoga, having attained yogee perfection
As many since each soul has distinction
They call Thee one being Thyself a class
As knowledge incarnate, spotless without karmas
They hail Thee Buddha, being venerated by learned many
Shankar as bestower of peace in the worlds den,
As Narayan being the ideal soul there.
My obeisance to Thee O Lord,
Thou are the remover of world's misery and pain
My respects to Thee O Lord,
Thou driest up the ocean of wandering mundane
My veneration to Thee O Lord,
Thou art the world's beauty and decoration
I bow to Thee O Lord
Thou are the Lord of the world's population.
No wonder the virtues not finding a place anywhere
Found in Thee a fit receptacle and reposed there
The sins and defects full of pride without care
Could not dream of Thee, being accepted every where.
Surrounded by spotless halo below the Ashoka tree
Thy light focuses upward from Thy resplendent body free
The scene is fascinating like might sun's reflection
Seen through dark clouds with rays in all direction.
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simhasane manimayukhashikhavichitre,
vibhrajate tava vapuh kanakavadatam |
bimbam viyadvilasadanshulata - vitanam,
tungodayadri - shirasiva sahastrarashmeh || 29 ||
kundavadata - chalachamara - charushobham,
vibhrajate tava vapuh kaladhautakantam |
udyachchhashanka - shuchinirjhara - varidhara-,
muchchaistatam sura gireriva shatakaumbham || 30 ||
chhatratrayam tava vibhati shashankakanta-
muchchaih sthitam sthagita bhanukara - pratapam |
muktaphala - prakarajala - vivriddhashobham,
prakhyapayattrijagatah parameshvaratvam || 31 ||
gambhirataravapurita - digvibhagas -
trailokyaloka - shubhasangama bhutidakshah |
saddharmarajajayaghoshana - ghoshakah san ,
khe dundubhirdhvanati te yashasah pravadi || 32 ||
. Seated on the multicoloured throne
Scintillating with the most costly stone
Thy speckless golden person
Emanates halo in each direction
Fascinates like rising sun's disc
On mount top shooting rays brisk.
Celestials serve Thee with chanwar white,
Thy person golden then assumes a sight
Most charming like froth and foam
From the spring dancing on Meru's golden dome.
Over Thy head are three canopies
Bedecked with jewels and fine rubies
Thou art world's Lord they clear
And absorb the Sun's heat severe.
The Dundubhi, sounds directions pierce
Proclaiming Thy victory over bigotries fierce
Trumpeting the true religion's eternal efficacy
In bestowing on universe highest ecstasy.
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mandara - sundaranameru - suparijata
santanakadikusumotkara-vrishtiruddha |
gandhodabindu - shubhamanda - marutprapata,
divya divah patati te vachasam tatirva || 33 ||
shumbhatprabhavalaya - bhurivibha vibhoste,
lokatraye dyutimatam dyutimakshipanti |
prodyad -divakara - nirantara bhurisankhya
diptya jayatyapi nishamapi soma-saumyam || 34 ||
svargapavargagamamarga - vimarganeshtah,
saddharmatatvakathanaika - patustrilokyah |
divyadhvanirbhavati te vishadarthasatva
bhashasvabhava - parinamagunaih prayojyah || 35 ||
unnidrahema - navapankaja - punjakanti,
paryullasannakhamayukha-shikhabhiramau |
padau padani tava yatra jinendra ! dhattah
padmani tatra vibudhah parikalpayanti || 36 ||
Celestial Beings on Thy person shower
From Kalpa tree bunches of flower
Sprinkled with drops of water fragrant
Touched by breeze with odour incessant.
The brilliance of Thy Bhamandal bright
Surpasses the most resplendent of light
Eclipses numberless suns without their heat
Is cool and soothing like moon lit sweet.
Thy letterless speech, the authority and exposition
Clear to the Seekers of Dharma and liberation
Exponent of the ingredients of true religion
Understood by all in their own expression.
O Lord Jinendra whenever Thine holy feet
Fascinating like new golden lotus sweet
Attractive with shining finger nails go
The celestials create beautiful lotus below.
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ittham yatha tava vibhutirabhujjinendra,
dharmopadeshanavidhau na tatha parasya |
yadrik prabha dinakritah prahatandhakara,
tadrik -kuto grahaganasya vikashinoapi | 37 ||
shchyotanmadavilavilola-kapolamula
mattabhramad -bhramaranada - vivriddhakopam |
airavatabhamibhamuddhatamapatantan
drisht va bhayam bhavati no bhavadashritanam || 38 ||
bhinnebha - kumbha - galadujjavala - shonitakta,
muktaphala prakara - bhushita bhumibhagah |
baddhakramah kramagatam harinadhipoapi,
nakramati kramayugachalasanshritam te || 39 ||
kalpantakala - pavanoddhata - vahnikalpam,
davanalam jvalitamujjavalamutsphulingam |
vishvam jighatsumiva sammukhamapatantam,
tvannamakirtanajalam shamayatyashesham || 40 ||
Lord Jinendra the above glory Thou attained
In preaching true religion none also gained
No surprise no other planet is so bright
As to emulate sun's darkness dispelling light.
An elephant mad with rage excited
With cheeks by humming bees blighted
Looking like Indra's Arawat elephant
Cannot hold Thy devotee in fear's element.
A lion who has torn asunder
Elephants head with blood flowing under
Scattering blood stained pearls on the ground
Ready to pounce with growling sound
If Thy devotee falls in his clutches
Firm in faith him no scratch touches.
Fierce fire fanned by ferocious gust
Of wind violent as Dooms day motion lust
Emitting white flames threatening to devour
Whole of the universe in less than an hour
Extinguishes and there appears a pool with lotus flowers
The recitation of Thy name acts as pouring shower.
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raktekshanam samadakokila - kanthanilam,
krodhoddhatam phaninamutphanamapatantam |
akramati kramayugena nirastashankas -
tvannama nagadamani hridi yasya punsah || 41 ||
valgatturanga gajagarjita - bhimanada-
majau balam balavatamapi bhupatinam !
udyaddivakara mayukha - shikhapaviddham,
tvat -kirtanat tama ivashu bhidamupaiti || 42 ||
kuntagrabhinnagaja - shonitavarivaha
vegavatara - taranaturayodha - bhime |
yuddhe jayam vijitadurjayajeyapakshas -
tvatpada pankajavanashrayino labhante || 43 ||
ambhaunidhau kshubhitabhishananakrachakra-
pathina pithabhayadolbanavadavagnau
rangattaranga - shikharasthita - yanapatras -
trasam vihaya bhavatahsmaranad vrajanti || 44 ||
A cobra black as cuckoo under the neck
Fangs raised, eyes red with rage, without check
Faces a person who enshrines Thee in heart pure
Harms not though trampled, he has infallible cure.
Opposed in battle field by mighty forces
Consisting of yelling elephants and neighing horses
Of powerful kings, when Thy devotee offers prayers
Enemy disappears as if sun's rays darkness tear.
Where rivers of blood flow from elephants head
Thrust through pierced with spears all red
A person with faith firm in Thy lotus feet
Conquers the most turbulent foe and their armies fleet.
Through sea where hordes of crocodiles abound
And dreadful fire creates terror abound
Thy devotee's vessel tossed by turbulent waves
Completes the voyage when indulgence Thy craves.
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ud bhutabhishanajalodara - bharabhugnah
shochyam dashamupagatashchyutajivitashah |
tvatpadapankaja-rajoamritadigdhadeha,
martya bhavanti makaradhvajatulyarupah || 45 ||
apada - kanthamurushrrinkhala - veshtitanga,
gadham brihannigadakotinighrishtajanghah |
tvannamamantramanisham manujah smarantah,
sadyah svayam vigata-bandhabhaya bhavanti || 46 ||
mattadvipendra - mrigaraja - davanalahi
sangrama - varidhi - mahodara-bandhanottham |
tasyashu nashamupayati bhayam bhiyeva,
yastavakam stavamimam matimanadhite || 47 ||
stotrastrajam tava jinendra ! gunairnibaddham,
bhaktya maya vividhavarnavichitrapushpam |
dhatte jano ya iha kanthagatamajasram,
tam manatungamavasha samupaiti lakshmih || 48 ||
Afflicted by dropsy and maladies incurable
A person laid prostrate feels miserable
Smears his body with the dust off Thy feet
It's nectar, recovers, assumes form like cupid sweet.
Handcuffed and manacled by heavy chains
With thighs torn suffering untold pains
A person who remembers Thee, O Lord!
Is set free, chains break of their own accord.
A person who reads this poem with devotion
Never has of afflictions any fear or notion
Malady serious, elephant in rage, python angry lion,
furious fire, horrible sea
Turbulent war devastating imprisonment rigorous.
This charming composition like rosary beautiful
Containing expressions picked like flowers suitable
Borne in one's heart like garland round the neck
Secures heavens and Moksha at Thy devotees back
Like Mantunga the author of the composition
This contains Lord Jinendra's attributes exposition.
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Thursday, October 11, 2007
भक्ताम्बर स्तोत्रम्
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These all material related to "भक्ताम्बर स्तोत्रम्" is taken from website :: Digambar Jain
Thursday, August 30, 2007
Concept of God in Jainism- Pravin K. Shah(Jain Study Center of North Carolina)
Concept of God in Jainism
Jainism believes that universe and all its substances or entities are eternal. It has no beginning or end with respect to time. Universe runs own its own accord by its own cosmic laws. All the substances change or modify their forms continuously. Nothing can be destroyed or created in the universe. There is no need of some one to create or manage the affairs of the universe. Hence Jainism does not believe in God as a creator, survivor, and destroyer of the universe.However Jainism does believe in God, not as a creator, but as a perfect being. When a person destroys all his karmas, he becomes a liberated soul. He resides in a perfect blissful state in Moksha. He possesses infinite knowledge, infinite vision, infinite power, and infinite bliss. This living being is a God of Jain religion.
Every living being has a potential to become God. Hence Jains do not have one God, but Jain Gods are innumerable and their number is continuously increasing as more living beings attain liberation.
Jains believe that since the beginning of the time every living being (soul) because of its ignorance, is attached with karma. The main purpose of the religion is to remove these karma through self-knowledge and become liberated soul. There are many types of karma. However they are broadly classified into the following eight categories:
Mohniya karma
It generates delusion in the soul in regard to its own true nature, and makes it identify itself with other external substances.
Jnana-varaniya karma
It covers the soul's power of perfect knowledge.
Darasna-varaniya karma
It covers the soul's power of perfect visions.
Antaraya karma
It obstructs the natural quality or energy of the soul such as charity and will power. This prevents the soul from attaining liberation. It also prevents a living being from doing something good and enjoyable.
Vedniya karma
It obscures the blissful nature of the soul, and thereby produces pleasure and pain.
Naama karma
It obscures the non-corporeal existence of the soul, and produces the body with its limitations, qualities, faculties, etc.
Gotra karma
It obscures the soul's characteristics of equanimity, and determines the family, social standing, and personality.
Ayu karma
It determines the span of life in one birth, thus obscuring soul's nature of eternal existence.
While travelling on the path of spiritual progress, a person destroys all eight types of his karmas in the following sequence:
First Mohaniya (delusion), then Jnana-varaniya (knowledge), Darasna-varaniya (vision), and Antaraya (natural qualities) all three together. At this time, he attains keval_jnan and he is known as Arihant, which is also known as Tirthankara, Jina, Arhat, Kevali, or Nirgantha.
Lastly the remaining four karmas namely Vedniya (pleasure and pain of the body), Nama (body), Gotra (social standing), and Ayu (life span) are destroyed. At this time, he attains total liberation and he is known as Siddha.
The first four karmas are called Ghati karmas because they obscure the natural qualities of the soul. The last four karmas are known as Aghati karmas because they do not affect the qualities of the soul, but they are associated to the physical body of the soul. Once a person destroys all his Ghati karmas, he will definitely destroy all of his Aghati karmas before his death. No fall back can occur after the destruction of Ghati karmas.
The mystery: The statue of Jain Tirthankara found at Pasumpon village in Tamil Nadu’s Ramanathapuram district three weeks ago.
From newpaper THE HINDU
Date:29/07/2007
The mystery: The statue of Jain Tirthankara found at Pasumpon village in Tamil Nadu’s Ramanathapuram district three weeks ago.
Date:29/07/2007
The mystery: The statue of Jain Tirthankara found at Pasumpon village in Tamil Nadu’s Ramanathapuram district three weeks ago.CHENNAI: Is it the sculpture of Adinatha, first Tirthankara of Jainism, or Mahavira, its 24th and last Tirthankara? This question has been haunting K.T. Gandhirajan, specialist in art history, for more than three weeks after he found that beautiful sculpture in a small mound at Pasumpon village in Tamil Nadu’s Ramanathapuram district.
The lower portion of the sculpture, buried in the mound, holds the key to the question. But villagers may not allow the sculpture to be pulled out and reveal itself. The sculpture shows a Jain Tirthankara in a seated posture. It has a well-proportioned body with broad shoulders. The Tirthankara’s eyes are half closed and he has curly hair. Surrounding his head is a simple semi-circular prabhavali (arch), topped by a triple-umbrella. Creeper designs fill the space above. There are two chamdaris (chowri-bearers) cast in a tribhanga pose.
The entire sculpture, executed carefully, has a high aesthetic value. From its stylistic features, it seems, it belongs to the 9th to 10th century A.D., Mr. Gandhirajan said.
According to K. Mohan, retired sub-inspector of police, who lives at Pasumpon, 80 km from Madurai, Muthuramalinga Thevar, Forward Bloc leader, used to lead the villagers in offering worship to the image on Tamil new year day in April every year. The sculpture used to be anointed with oil and bathed with water. The practice stopped after Thevar died in 1963. Now it is lying half-buried in the mound, Mr. Mohan said.
Easy target
It is the buried portion which will reveal whether the sculpture is that of Adinatha or Mahavira. The triple umbrella is common to both.
“If the pedestal has carvings of lions, it is that of Mahavira,” Mr. Gandhirajan said. If the sculpture were to be pulled out to know whose image it was , it would become an easy target for idol-smugglers, he said. In recent months, Jain images have been found at Mudukulathur and Kovilaankulam villages. In a temple at Kamuthi, four km from Pasumpon, there was a sculpture of a Jain Tirthankara.
Surprise finds
“These are surprise finds because Ramanathapuram, unlike Madurai district, is not very much noted for Jainism,” he said. Five months ago, Mr. Gandhirajan found an exquisite statue of the Buddha, about 10 km from Ariyalur on the Ariyalur-Lalgudi road in Tamil Nadu.
Stylistically, it was an important sculpture, which belonged to the 11th century A.D. T. Arunraj, Deputy Superintending Archaeologist, Archaeological Survey of India (Chennai Circle), and Gandhirajan found an unfinished statue of the Buddha in a mound near Balasamudram village, near Andipatti. It belonged to the 11th century A.D. According to Mr. Arunraj, sculptures of Hindu deities and pot-sherds of the medieval period were found nearby.
Specialists in the study of Jainism and Buddhism including D. Ravikumar, Dalit Panthers of India legislator, and Mr. Gandhirajan said scores of sculptures of the Buddha, Adinatha and Mahavira were lying on fields in different parts of Tamil Nadu and they wanted the Government to protect them.
Mr. Ravikumar said a statue of the Buddha in the taluk office at Ariyalur and several sculptures of the Buddha at Panruti town disappeared recently. Two beautiful statues of the Buddha at Thyaganur near Salem were lying on a paddyfield, and another was inside a ruined structure at Peruncheri near Mayiladuthurai.
“All these will become easy targets for idol-lifting gangs. We are now celebrating the 2550th year of the Buddha attaining Pari Nirvana. The Centre has allotted funds for the celebrations. The Tamil Nadu Government should build structures around all these sculptures of the Budddha and Mahavira to protect them,” Mr. Ravikumar said.
Prayer of Jain Religion
Every day Jains bow their heads and say their universal prayer, the Navkar-mantra. All good
work and events start with this prayer of salutation and worship.
Namo Arihantanam: I bow to the enlightened beings
Namo Siddhanam: I bow to the liberated souls
Namo Ayariyanam: I bow to religious leaders
Namo Uvajjayanam: I bow to religious teachers
Namo Loe Savva Sahunam: I bow to all ascetics of the world
Eso Panch Namukkaro Savva Pava Panasano: (These five salutations are capable of destroying all the sins.)
Mangalancha Savvesin Padhamam Havai Mangalam: ( This is the first happiness among all forms of happiness.)
In the above prayer, Jains salute the virtues of the five benevolent. They do not pray to a specific Tirthankara(GOD) or monk by name. By saluting them, Jains receive the inspiration from the five benevolent for the right path of true happiness and total freedom from the misery of life. Jain prayers do not ask for any favors or material benefits from their Gods, the Tirthankaras or from monks and nuns.
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"Be true to your inner being and all religions are fulfilled"
work and events start with this prayer of salutation and worship.
Namokar Mantra or Namaskar Mantra
Namo Arihantanam: I bow to the enlightened beings
Namo Siddhanam: I bow to the liberated souls
Namo Ayariyanam: I bow to religious leaders
Namo Uvajjayanam: I bow to religious teachers
Namo Loe Savva Sahunam: I bow to all ascetics of the world
Eso Panch Namukkaro Savva Pava Panasano: (These five salutations are capable of destroying all the sins.)
Mangalancha Savvesin Padhamam Havai Mangalam: ( This is the first happiness among all forms of happiness.)
In the above prayer, Jains salute the virtues of the five benevolent. They do not pray to a specific Tirthankara(GOD) or monk by name. By saluting them, Jains receive the inspiration from the five benevolent for the right path of true happiness and total freedom from the misery of life. Jain prayers do not ask for any favors or material benefits from their Gods, the Tirthankaras or from monks and nuns.
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"Be true to your inner being and all religions are fulfilled"
Quotations
Lead me from Unreality to Reality, Lead me from Darkness to Light, Lead me from Death to Immortality.
- Yajur Veda -
Golden Rule: Do unto others as you would have others do unto you. - Jesus Christ
The Golden Rule: Never do to others what you would not like them to do to you.
- Confucius -
All actions create their opposing forces, and the wise will seek inaction in action.
- The Tao-te-Ching -
Moral and spiritual uprightness are the cornerstone of religious ethics and in the supreme value of loyalty to all your acts.
- Shintoism -
Purity is the first virtue, truth the second, and charity the third. Man must discipline himself by good thoughts, words, and deeds.
- Zoroastrianism -
Essence of humanity is knowledge, Essence of knowledge is rationalism, Essence of rationalism is good conduct, Only good conduct gives rise to peace and equanimity.
- Acharya Kundkund (Jainism)-
I forgive all living beings, let all living beings forgive me.
I have friendship with all and enmity towards none.
- Jain creed -
All problems of existence are essentially problems of harmony.
- Sri Aurobindo -
Cruelty to animals is not only stupid act, but it is an insult to God.
- Sir Isaac Newton -
My stomach is not a graveyard for dead animals.
- George Bernard Shaw -
As long as men massacre animals, they will kill each other. Indeed, he who sows the seeds of murder and pain cannot reap joy and love.
- Pythagoras -
The place to be happy is 'here', The time to be happy is 'present' and The way to be happy is 'to make others happy'.
--- A wise man ---
That truthfulness should be observed in all circumstances, even though it
may bring injury or pain.
- Islam -
Man's natural spirituality is best expressed in loving and practical aid to his
fellow man, rather than metaphysical inquiry.
- Humanitarianism -
That there is no God beyond the Divine within man and no truth beyond existential freedom, that all religions imprison man, causing repression, fear and poverty.
- Osho Rajneesh -
Human nature is inherently good, and evil is an unnatural condition arising from disharmony.
- Confucianism -
- Yajur Veda -
Golden Rule: Do unto others as you would have others do unto you. - Jesus Christ
The Golden Rule: Never do to others what you would not like them to do to you.
- Confucius -
All actions create their opposing forces, and the wise will seek inaction in action.
- The Tao-te-Ching -
Moral and spiritual uprightness are the cornerstone of religious ethics and in the supreme value of loyalty to all your acts.
- Shintoism -
Purity is the first virtue, truth the second, and charity the third. Man must discipline himself by good thoughts, words, and deeds.
- Zoroastrianism -
Essence of humanity is knowledge, Essence of knowledge is rationalism, Essence of rationalism is good conduct, Only good conduct gives rise to peace and equanimity.
- Acharya Kundkund (Jainism)-
I forgive all living beings, let all living beings forgive me.
I have friendship with all and enmity towards none.
- Jain creed -
All problems of existence are essentially problems of harmony.
- Sri Aurobindo -
Cruelty to animals is not only stupid act, but it is an insult to God.
- Sir Isaac Newton -
My stomach is not a graveyard for dead animals.
- George Bernard Shaw -
As long as men massacre animals, they will kill each other. Indeed, he who sows the seeds of murder and pain cannot reap joy and love.
- Pythagoras -
The place to be happy is 'here', The time to be happy is 'present' and The way to be happy is 'to make others happy'.
--- A wise man ---
That truthfulness should be observed in all circumstances, even though it
may bring injury or pain.
- Islam -
Man's natural spirituality is best expressed in loving and practical aid to his
fellow man, rather than metaphysical inquiry.
- Humanitarianism -
That there is no God beyond the Divine within man and no truth beyond existential freedom, that all religions imprison man, causing repression, fear and poverty.
- Osho Rajneesh -
Human nature is inherently good, and evil is an unnatural condition arising from disharmony.
- Confucianism -
Bhavana: (Contemplations / Reflection)
(1) Anitya bhavana: (The Impermanence of the sansaar or world)
Nothing in the Universe has permanence, even though the whole Universe is constant. Spiritual values are therefore worth striving for as they alone offer the soul, its ultimate freedom and stability.
(2) Asharana bhavana: (The refuge to the sansaar, i.e. world of becoming, is misleading).
The soul is is own refuge, and to achieve total freedom, and enlightenment to the true path one takes refuge to five best personalities, namely Arihanta, Siddha, Aachaarya, Upaadhyaaya and Sadhus. The refuge to things other than above due to delusion, is misfortune, and must be avoided.
(3) Ekatva bhavana: (The aloneness of the Soul)
The soul is solitaire, and lonely in existence. The Soul assumes birth alone, and departs alone from the life form. The Soul will be responsible for its own actions, and karmas. The Soul will enjoy the fruit, and suffer bad consequences of its own action alone.
(4) Anyatva bhavana: (The Self dependence, separateness)
In this world nobody is for somebody, and somebody is for nobody. The soul therefore should not develop attachment for worldly objects and beings.
(5) Sansaara bhavana: (The Worldly existence)
The soul transmigrates from one life to the other and in four gatis, human, animal, hellish, heavenly, and is full of pain and miseries. The Soul must achieve uitimate freedom from it, which is moksha.
(6) Ashuchi bhavana: (The impureness of the body):
The composition of the body will reveal all the things we loathe, such as excrement, urine, blood, meat, bones, sweat, and so on, and therefore is impure. The Soul, within the body but unattached to the body, alone is pure. The body ultimately becomes non existent, but the Soul continues on, is eternal. The emotional attachments to the body is useless.
(7) Aashrava bhavana: (Influx of Karma contemplations)
Raag, Dwesh, ignorance etc. attracts new karmas. Deluded state, and how to be free from delusion is the subject matter of this thought activity.
(8) Samvar bhavana: (Stoppage of influx of Karma)
To get absorbed in achieving spiritual knowledge, meditation, etc. prevents the influx of karmas.
(9) Nirjaraa bbaavanaa: (Karma Shedding)
Ths efficacy of discipline and penance for freeing oneself from the bondage of the karma.
(10) Loka bhavana: (Universe)
To Think of the nature and structure of the universe. The Universe consists of six substances, Soul, Pudgal, Dharma, Adharma, Kaala, Space. The Universe is grouped into three divisions
Urdhvaloka, or heavenly areas above us where among
other heavenly objects, super life called Gods live
Madhyaloka; or central area were humans and animals live.
Adholoka, which is located in the lower regions of the
Universe, where hellish beings, live.
On the top of the Universe is Siddba shila where liberated souls, or Siddhaas live. Apparently, Siddh shila at one end of the Universe creates the reference as the highest position in the universe, earth in the central region, and other referenced high, or low from the earth.
(11) Bodhidurlabha bhavana: (Unobtainability of true talent)
It is very difficult for the transmigrating soul in this sansaar (world) to be close to, or be opportune to be acomplishing right faith, right knowledge, and right conduct, etc. So when you have the opportunity to be a Jain, take advantage of it to develop right religious talent.
(12) Dharmadurlabha bhavana: (Unobtainability of true preceptor, scripture and religion).
To be able to distinguish right religion, scripture, preceptor etc. from the wrong, and to follow the right, requires good judgement. The Dharma is characterized by:
- Uttama Kshamaa (Forbearance, Forgiveness),
- Uttama Maardava (Modesty, Humility)
- Uttama Aarjava (Straightforwardness)
- Uttama Saucha Purity),
- Uttama Satya (Truth),
- Uttama Samyama (Self restraint, Control of Senses) ,
- Uttama Tapa (Austerity, Penence),
- Uttama Tyaaga (Renunciation),
- Uttama Akinchanya (Non attachment),
- Uttama Brahmacharya (Celibacy , Chastity).
The word Uttama is indicative of the power and authority of Samyag darshan, or right perception.
GREAT MEN'S VIEW ON JAINISM
"In conclusion let me assert my conviction that Jainism is an original system, quite distinct and independent from all others; and that therefore it is of great importance for the study of philosophical thoughts and religious life in ancient India."
-- Dr. Herman Jacobi
"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
"Jainism is of a very high order. Its important teachings are based upon science. The more the scientific knowledge advances the more that Jain teachings will be proven."
-- L. P. Tessetori, Italy
"I adore so greatly the principles of the Jain religion, that I would like to be reborn in a Jain community."
-- George Bernard Shaw
"Lofty ideas and high ascetic practices are found in Jainism. It is impossible to know the beginning of Jainism."
-- Major-General Forlong
"The Jains have written great masterpieces only for the benefit of the world."
-- Dr. Hertel, Germany
"I say with conviction that the doctrine for which the name of Lord Mahavir is glorified nowadays is the doctrine of Ahimsa. If anyone has practiced to the fullest extent and has propagated most the doctrine of Ahimsa, it was Lord Mahavira."
-- Mahatma Gandhi
"Mahavira proclaimed in India that religion is a reality and not a mere social convention. It is really true that salvation can not be had by merely observing external ceremonies. Religion cannot make any difference between man and man."
-- Dr. Rabindranath Tagore
"We learn from scriptures (Sashtras) and commentaries that Jainism is existing from beginningless time. This fact is indisputable and free from difference of opinion. There is much historical evidence on this point."
-- Lokamanya Bala Gangadhar Tilak
"Jainism has contributed to the world the sublime doctrine of Ahimsa. No other religion has emphasized the importance of Ahimsa and carried its practice to the extent that Jainism has done. Jainism deserves to become the universal religion because of its Ahimsa doctrine."
-- Justice Ranglekar, Bombay High Court
"The Jain Sadhu leads a life which is praised by all. He practices the vratas and rites strictly and shows to the world the way one has to go in order to realize the atma (soul). Even the life of a Jain householder is so faultless that India should be proud of him."
-- Dr. Satischandra Vidhya Bhushan
"The right of welcoming the delegates of the universal peace organization belongs to the Jains only. Because Ahimsa alone contributes to the establishment of universal peace. Tirthankaras, the propounders of Jainism, preached to the world the Ahimsa doctrine. Therefore, who else except the followers of Bhagavan Parsvanath and Mahavira can preach universal peace?"
-- Dr. Radha Vinodpal
"There is nothing wonderful in my saying that Jainism was in existence long before the Vedas were composed."
-- Dr. S. Radhakrishnan, Vice-President, India
"Truly speaking, Jainism is an independent and original religion, for it is neither Hinduism nor Vedic religion, but ofcourse it is an aspect of Indian life, culture, and philosophy."
-- Shri Jawaharlal Nehru, Prime Minister, India
"I am not Rama. I have no desire for material things. Like Jina I want to establish peace within myself."
-- Yoga Vasishta, Chapter 15, Sloka 8 the saying of Rama
"O Arhan*! You are equipped with the arrow of Vastuswarpa, the law of teaching, and the ornaments of the four infinite qualities. O Arhan! You have attained omniscient knowledge in which the universe is reflected. O Arhan! You are the protector of all the Souls (Jivas) in the world. O Arhan! The destroyer of kama (lust)! There is no strong person equal to you."
-- Yajur Veda, Chapter 19, Mantra 14
*Arhan indicates "Arihant" that is the god name in jain dharma.
-- Dr. Herman Jacobi
"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
"Jainism is of a very high order. Its important teachings are based upon science. The more the scientific knowledge advances the more that Jain teachings will be proven."
-- L. P. Tessetori, Italy
"I adore so greatly the principles of the Jain religion, that I would like to be reborn in a Jain community."
-- George Bernard Shaw
"Lofty ideas and high ascetic practices are found in Jainism. It is impossible to know the beginning of Jainism."
-- Major-General Forlong
"The Jains have written great masterpieces only for the benefit of the world."
-- Dr. Hertel, Germany
"I say with conviction that the doctrine for which the name of Lord Mahavir is glorified nowadays is the doctrine of Ahimsa. If anyone has practiced to the fullest extent and has propagated most the doctrine of Ahimsa, it was Lord Mahavira."
-- Mahatma Gandhi
"Mahavira proclaimed in India that religion is a reality and not a mere social convention. It is really true that salvation can not be had by merely observing external ceremonies. Religion cannot make any difference between man and man."
-- Dr. Rabindranath Tagore
"We learn from scriptures (Sashtras) and commentaries that Jainism is existing from beginningless time. This fact is indisputable and free from difference of opinion. There is much historical evidence on this point."
-- Lokamanya Bala Gangadhar Tilak
"Jainism has contributed to the world the sublime doctrine of Ahimsa. No other religion has emphasized the importance of Ahimsa and carried its practice to the extent that Jainism has done. Jainism deserves to become the universal religion because of its Ahimsa doctrine."
-- Justice Ranglekar, Bombay High Court
"The Jain Sadhu leads a life which is praised by all. He practices the vratas and rites strictly and shows to the world the way one has to go in order to realize the atma (soul). Even the life of a Jain householder is so faultless that India should be proud of him."
-- Dr. Satischandra Vidhya Bhushan
"The right of welcoming the delegates of the universal peace organization belongs to the Jains only. Because Ahimsa alone contributes to the establishment of universal peace. Tirthankaras, the propounders of Jainism, preached to the world the Ahimsa doctrine. Therefore, who else except the followers of Bhagavan Parsvanath and Mahavira can preach universal peace?"
-- Dr. Radha Vinodpal
"There is nothing wonderful in my saying that Jainism was in existence long before the Vedas were composed."
-- Dr. S. Radhakrishnan, Vice-President, India
"Truly speaking, Jainism is an independent and original religion, for it is neither Hinduism nor Vedic religion, but ofcourse it is an aspect of Indian life, culture, and philosophy."
-- Shri Jawaharlal Nehru, Prime Minister, India
"I am not Rama. I have no desire for material things. Like Jina I want to establish peace within myself."
-- Yoga Vasishta, Chapter 15, Sloka 8 the saying of Rama
"O Arhan*! You are equipped with the arrow of Vastuswarpa, the law of teaching, and the ornaments of the four infinite qualities. O Arhan! You have attained omniscient knowledge in which the universe is reflected. O Arhan! You are the protector of all the Souls (Jivas) in the world. O Arhan! The destroyer of kama (lust)! There is no strong person equal to you."
-- Yajur Veda, Chapter 19, Mantra 14
*Arhan indicates "Arihant" that is the god name in jain dharma.
Friday, August 24, 2007
Thus Spake Lord Mahaveer
Thus Spake Lord Mahaveer (excerpt from the sacred books of Jainism)
COMMANDMENTS OF NON-VIOLENCE (AHIMSA)
1. Live and let live. Love all - Serve all.
2. Where there is Love there is Life. Violence is Suicide.
3. All Souls are alike and potentially Divine. None is Superior or Inferior.
4. All living beings long to live. No one wants to die.
5. Have compassion towards all living beings. Hatred leads destruction.
6. Silence and Self control is non-violence.
7. Just I dislike pain, so all other beings dislike pain.
8. A wise person does not kill, nor cause others to kill, nor consent to the killings by others. 9. Respect for all living beings is non-violence.
10.Non-violence is the highest religion.
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The Teachings of Lord Mahaveer
Every soul is independent. None depends on another. All souls are alike. None is superior or inferior.
Every soul is in itself absolutly omniscient and blissful. The bliss does not come from outside.
All human beings are miserable due to their own faults, and they themselves can be happy by correcting these faults.
The greatest mistake of a soul is non-recognition of its real self and can only be corrected by recognising itself.
There is no seperate existence of God. Everybody can attain God-hood by making supreme efforts in the right direction. Know thyself, recognise thyself, be immersed by thyself - you will attain Godhood. God is neither the creator nor the destructor of the universe. He is merely a silent observer and omniscient.
One who, even after knowing the whole universe, can remain unaffected and unattached is God. Fight with yourself, why fight with external foes? He who conquers himself through himself, will obtain happiness. All beings hate pain, therefore one should not hurt kill them.
Ahimsa (non-violence) is the highest religion.
A man is seated on top of a tree in the midst of a burning forest. He sees all living beings perish. But he doesn't realize that the same fate is soon to overtake him also. That man is fool.
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