Glimpses of the January-March 2010 Issue

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.

 

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.  … 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 one’s 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?

Grandma: Children, the good qualities of a person make up his or her DHARM.  We believe that man is good by nature.  Doing good things is man’s religion.  Sometimes, a man does not understand and does bad things by giving up his true nature.  This is like giving up one’s religion.

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Observations & Views:

Our readers are expected to enjoy the thought-provoking concepts presented in the following items:

 

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, “SAMKHYA [school of thought] resembles Jainism in its rigid dualism and fundamental atheism. … Creation, or rather evolution, is not due to the operation of a divinity, but to the inherent nature of PRAKRITI – a term loosely translated ‘matter’.”  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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