Glimpses of the January-March 2010 Issue
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Quotations from scriptures: Selections from TATTVAARTH SUTRA Acharya Umasvati, in the eighth chapter of TATTVAARTH SUTRA, brings out
features of karmic bondage, which can be compared to the role of nucleic
acids in the bodies of living beings and the working of the memory of a
computer. However, it should be
pointed out that karma particles are extremely minute and cannot be subjected
to any scientific experiments. |
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Quotations From Acharya Umaswati's TATTVAARTH SUTRA Needless to say that passions blemish the conduct of a worldly being. It corrupts the propitious qualities,
such as nonviolence, modesty and contentment, of an individual. The intensity and duration of karmic
bondage depend on passions. The
efficacy of passions decreases from incessant to slight. Thus passions of incessant variety
lead to the bondage of intense and enduring karmas, while passions of slight
variety cause the bondage of lenient and short-lived karmas. |
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Hinduism is called SANATAN DHARM – the eternal religion. Similarly, Jainism is also
eternal. It was not founded by
any individual. The Jain
TEERTHANKARs reinstate and reform it according to the needs of their times. |
Some Historical Aspects of Jainism
By Duli Chandra Jain We Jains believe that the Jain religion is eternal. É The laws of nature like gravitation
and electromagnetism are also eternal.
The gravitational force between the various masses in the universe has
always existed although in recent past, it was discovered by Newton. Jains hold a similar belief. Jainism says that like the universe,
truth is eternal. The Jain
concepts such as rationalism (SAMYAKTVA), relativism (SYAADAVAAD) and
nonviolence (AHIMSA) are eternal. |
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A gem from July 1989 issue: This article brings out the pristine nature of
Jainism and its meaningful practice. |
Genuine Practice Of The Jain Religion
By Dr. A. N. Upadhye Jainism lays down certain ethical standards, which are
duly graded for the uplift of the individual as a social being. As long as he lives as a member of
society, he owes a good deal to the society in which he is living in addition
to what he owes to himself for his spiritual betterment. |
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From July 1980 issue: Forgiveness is the prime virtue that is practiced by Jains during the
celebration of spiritual awareness (PARYUSHAN). |
The Day Of Forgiveness
By Duli Chandra Jain & Avanindra Jain
Jains believe that spiritual advancement cannot be achieved without sound
physical health. They also
denounce physical and mental hardships in religious practices. Then why all the fasting and other
similar practices that go on during these religious days? Well, these are for regulating the
system physically and mentally at the end of the rainy season (in
India). Further, depending on
oneÕs ability and physical condition, one can observe total fasts or partial
fasts or no fasts at all. |
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An insightful view of the Jain religion that appeals to the young and
old alike. |
Our Religion
From Studies In
Jainism: Primer
Asha: Grandma, how can religion mean the qualities of a person? If a man does bad things, can we say
it is his religion? |
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Observations & Views: Our readers are expected to enjoy the thought-provoking concepts
presented in the following items: |
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Spirit Of Indian Religions Here is an interesting example of exchange of concepts between
religions. Jains believe that the
universe was not created by any supreme or superhuman entity and that it
evolves according to the laws of nature. According to A. L. Basham, ÒSAMKHYA [school of thought]
resembles Jainism in its rigid dualism and fundamental atheism. É Creation,
or rather evolution, is not due to the operation of a divinity, but to the
inherent nature of PRAKRITI – a term loosely translated ÔmatterÕ.Ó The terminology is somewhat different
but the concepts are identical.
Similar concepts appear in Gita. |
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From the Jain Study Circle: |
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