Volume 31, Number
4, October-December 2010
Y. Modi (Mumbai), Richa Jain, Rashmi Jain, Sunita Jain, Dr. Ranjana Jain, Sundeep
Hora, Ranita Jain, Sean D. DeWitt, Dr. Chandrakant P. Shah
Glimpses of the October-December 2010 Issue
Quotations from scriptures:
Acharya Umasvati, in the ninth chapter of TATTVAARTH SUTRA, discusses
the stoppage of influx (SAMVAR) and shedding (NIRJARA) of karmas. These aspects too involve mutual
interactions between soul and matter. There is one more important aspect of
these interactions. Although
the animate as well as inanimate environment influence the events in the
life of a worldly being a certain extent, the stoppage of influx and
shedding of karma occur due to the self-endeavor of the worldly being.
In the present segment, Acharya Umasvati discusses rational
conduct (asceticism) for the sake of shedding of karmas.
Quotations From Acharya Umaswati's TATTVAARTH SUTRA
is the way of life for an inimitable ascetic. It entails complete renunciation of attachment and aversion,
and maintaining a balanced state of mind in all endeavors of life, such as
study of scriptures, religious discourses, travel and repose. Equanimity ultimately leads to
self-realization. It is basic
to all stages of rational conduct.
From July 1989 issue:
Many individuals think that karmas cannot be altered. The kind of karmas associated with
an individual soul will definitely bear fruits at the appropriate time and will
give us happiness or unhappiness, pleasure or pain, joy or sorrow. In fact, this is only part of the
story as is clear from the present article that is based on the Jain
Transformations Of Karma
(Nothing Is Predestined)
By Pandit Ugra
Under certain circumstances (substance - DRAVYA, environment - KSHETRA,
time - KAAL, feelings - BHAAV), karmas produce their consequences and then
are shed by the soul. Under a
different set of circumstances, some karma particles may be shed without
fruition. For example, let us
take the case of an individual whose anger-producing (conduct-deluding)
karma is going to be operative.
The individual may not be aware of this fact. Now if, by chance, that individual
is sitting in seclusion doing SAAMAAYIK (equanimity), because of
circumstances [his/her frame of mind], the operative anger-producing karma
may be shed without fruition (that is without producing anger).
From Religious Books:
Words of sound advice by a saintly person,
impartial observer, insightful thinker, selfless social reformer and an
eminent exponent of the philosophy of Mahatma Gandhi.
Jain Religion Through The Eyes Of A Hindu
By Kaka Saheb Kalelkar
Religions may have been established by pristine virtuous great souls,
but later followers who started and propagated various traditions in them
were motivated by undesirable intentions to a greater or lesser
extent. Consequently, some
vices have crept into various traditions. All indulge in self-glorification, exaggeration, pride,
ego, and, criticism and intolerance of other traditions. Such an obstinate attitude leads to
one-sidedness. In view of
this, just as we have high regard and belief in our religion, we should
hold other religions as well in high esteem. Further, as one does not mind the undesirable practices
in one’s own religious system, one should treat all other religious systems
in a similar fashion. If we
like to discriminate, we should censure and accept our own faults. From the principle of relativism, I
have learned that we cannot completely understand others’ situation and
actions. So we should practice
forgiveness and equanimity towards others.
to Complete Article
theory depicting the spirit of Jainism.
Mahaveer And The Evolution Of Religious Concepts: A Theory
By Duli Chandra Jain
What is Mahaveer’s philosophy?
What are Mahaveer’s revolutionary concepts and how did they
evolve? Mahaveer observed,
studied and pondered over the nature of things. He saw, as we do, the events that take place in the
universe. He understood the
interactions that take place between matter and energy, the relationship
between the animal and plant kingdoms, and the forces of nature. He realized the relationship
between a man’s feelings and emotions, and his physical and mental health. He also understood the influence of
the animate and inanimate environment (NOKARMA of the Jain theory of karma)
on the course of the life of a living being.
version of the article published in Jain Study Circular, Volume 5, Number
4, July 1984.
Observations & Views:
Our readers are expected to enjoy the thought-provoking concepts
presented in the following items:
Viewpoints: Some Examples
In the light of the
principle of multiplicity of viewpoints, before commenting
on others’ religious concepts and practices, we Jains should examine all
religious concepts, including our own, through the eyes of the followers of
other religions. We should
also look inward – a virtue preached by all religions. History of mankind indicates that
failure to do so results in misunderstanding and conflict.
Violence In Our Lives
Virtues like compassion, charity and vegetarianism are extremely
important aspects of the practice of nonviolence. However, in many instances, people disregard subtle
aspects of violence such as making misleading statements (untruth), taking
more than one’s fair share of resources (stealing and possessiveness),
manipulation, deception, bribery and corruption. In some instances, even altruistic individuals indulge
in these improper practices, amass considerable wealth and achieve
prominent social status. They do not realize that their practices involve
dark shades of passion and constitute mental violence of self. Further, their actions may hurt the
feelings of those who are betrayed by them.
to Complete Article
Editorial Advisor’s Comments
Jain Religion Through The Eyes Of A Hindu
Sean D. DeWitt:
Thank you for sharing this article. I like how the
author extended the definition of non-violence to include violent acts such
as exclusion, division and discrimination based on class or race. I
must say, the part of the article that resonated most with me though was
the quote at the end by Kaka Kalelkar. Here the author points out
something very close to my heart – the inherent conflict of life. For
me, the most difficult conflict to resolve is the desire the earn
sufficient funds to be able to support my family and those closest to me,
while balancing this desire with a desire to empower the poorest of the
world, while balancing this desire further still with a desire to live a
respectable, humble life that is not solely rooted in material goods.
This is a very delicate balance indeed, and one that can swing like a
pendulum. For me, I try to periodically check on the position of this
pendulum in my own mind, and if it needs to swing back in the other
direction, I try to ensure it does so before I become uncomfortable in my
own skin and morality.
This is not
a new challenge, and our ancestors wrestled with these same
questions. I only hope to gain their approval with my actions.
From the Jain Study Circle:
Mr. Kapala received an
entire set of the Jain Study Circular from Mr. Jagadish Shah. He also received the set ‘Studies
In Jainism: Primer, Reader 1 and Reader 2. Mr. Kapala was impressed by the mission of the Jain Study
Circle and volunteered to come to New York to help. On being informed about
the suspension of the print edition of the Circular, he wrote the following
Thanks for the clarification. I thought being in New York
might help me imbibe the teachings, but I understand the SHRAMAN ideal, and
self-reliance seems to be helpful too, especially along with the addition
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