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Jain Study
Circular
Volume 31, Number
3, July-September 2010
Editorial Advisers:
Manish
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 July-September 2010 Issue
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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 patiently tolerating
afflictions for the sake of shedding of karmas.
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Quotations From Acharya Umaswati's TATTVAARTH SUTRA
The life of an ascetic is exacting. It imposes hardships and strains. An ascetic accepts food and drinks
according to an uncompromising code. An ascetic endeavors to live in
harmony with nature. He/she
keeps few possessions and lives in an ordinary residence with meager
facilities and protection from the elements. It is expected that an ascetic will encounter
afflictions of hunger, disease, reviling, and the like. As part of ascetic
discipline, a mendicant voluntarily and patiently undergoes painful
experiences such as hunger and thirst, heat and cold, and, discomforting
posture and uncomfortable repose.
Through such trials and tribulations, the sage becomes conditioned
to face unforeseen afflictions, physically and mentally. When afflictions befall at random,
due to past experiences, he/she maintains equanimity and does not falter
from the path of spiritual pursuit.
Confronting hardships patiently strengthens the resolve of aspirants
to pursue asceticism. It also
leads to stoppage of inflow and shedding of karmas.
Link to
Complete Article
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From Religious Books:
An interesting article by an eminent scholar of philosophy and
religion, presenting some concepts of western philosophy related to
Jainism.
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Bacon And Scientific Method: An Aspect Of
European Thought
By Prof. A. Chakravarti
This elimination of
consciousness, completely, from the field of research ultimately resulted
in scientific reconstruction of nature as a huge mechanical system in which
the law of causation was the only principle of operation. In this mechanical system all events
are guided by necessary causal conditions. There is no scope of
intellectual interference either to modify or to suppress the occurrence of
natural events according to the desires of man. The old thought which
entertained the possibility of interference with the natural events by
supernatural agencies was completely discredited as a pure mythology having
no place in the realm of nature, whose constitution is revealed to the
student of science.
[According to Jainism, all
events and transformations in nature follow the intrinsic attributes of the
entities involved without the interference of a human or superhuman entity. - DCJ]
Link to
Complete Article
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A Gem From July 1998 issue:
In this article, Shri Abhaya Prakash Jain
points out that significant changes have
occurred in people's thinking on account of
scientific and technological advances.
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Revolutionary Thinking: Who Should Take the Lead?
By Shri Abhaya Prakash Jain
Today, the spectacular advances of modern science have brought the human
intellect to such a level that many questions have arisen concerning our
accepted beliefs. Simultaneously, social ills such as hatred, lack of
trust, zeal for religion beset with blind faith, sectarianism, suspicion,
duress, lack of faith (in morality), and the tendency to raise questions
and concerns, have generated an unusual sense of agitation and mental
tension in the lives of individuals. Even some Jain thinkers of today are
promoting disregard of the moral principles and neglect of the code of
conduct. Instead of human decency, cooperation and the theory of karma,
ineffectual and unhealthy customs and practices embracing extreme material
pleasures, are escalating.
Link to
Complete Article
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True Stories:
Glimpses of the life of two individuals who followed the spirit of
Jainism.
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Tyaagi
Babba And Mithaini Bau
Once some individuals accused a Jain pundit (Jain
school teacher) of offensive conduct.
The assembly of Jains (PANCHAAYAT) investigated the matter but it
was not possible to reach any decision. TYAAGI BABBA suggested that the
Jain community should graciously give the pundit a certificate of
appreciation for his services and let him go without any mark on his
character. Everybody
agreed. That was the sensible
way to resolve the controversy without any mental violence.
The head of the dacoits asked my grandmother to give him all her
ornaments and money. She did
not have any fear. She was not
angry. She had little
possessiveness. She remained
calm and quiet, took off all her ornaments and placed them in front of the
dacoit. She was not concerned about her well-being and had no attachment to
the ornaments. The dacoits
were greatly impressed by her mannerism and conduct. Their head returned all the
ornaments, touched her feet as a mark of respect and left.
Link
to Complete Article
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Equanimity and meditations are not rituals – they are meant for
understanding and practicing the true spirit of religion:
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Equanimity (SAAMAAYIK)
and Meditation (DHYAAN)
By Prof. Sagar Mal Jain
In its general sense the word SAAMAAYIK means a particular religious
practice through which one can attain equanimity of mind. It is end as well as means in
itself. As a means it is a
practice for attaining equanimity while as an end it is the state in which
self is completely free from the flickering of alternative desires and
wishes as well as excitements and emotional disorders. It is the state of self-absorption
or reposing in one's own self.
Link to
Complete Article
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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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Contentment Is
Bliss
How can these two concepts, affectionate regard
and mutual assistance, be reconciled?
Well, the fact is that possessiveness (just like violence) cannot be
avoided completely. We can only
minimize it so as to reduce the impact of our activities on our animate and
inanimate environment. Instead
of inordinate pursuit of materialism, we should limit our desires and be
content with what we need, and enjoy the bliss of contentment. We should also realize that others
may see things differently and are free to make their choices.
Voices Of Reason In Contemporary Society
Jainism impels us to consider the overall impact
of our actions on humanity and the environment. This is real compassion (JEEV
DAYA). May be the Jains all over the world will learn from Mr. Rooney's
remarks.
Hidden Faces of
Hunger Despite Economic Boom
Both articles list the names of various charitable
groups helping to deal with the problem. Some of them are nationwide
organizations. Their approach is to treat the symptoms and not the root
causes of the problem. Treating the symptoms through making appeals for donations
of various kinds is commendable. However, is it not necessary to pay
attention to the root causes of the problem - widening gap between the rich
and poor fueled by rampant greed which, in the name of prosperity, totally
disregards the impact of some normal business practices on individuals and
families? …
Some people, who do not even think about the
overall impact of their personal and business activities on other people
and on the environment, seem to clear their conscience by indulging in
charity by donating money and material themselves, and/or by raising funds
for various organizations.
Link
to Complete Article
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From the Jain Study Circle:
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Readers Comments
Jayant Sanghvi (by
email):
Without going through the
entire April-June 2010 issue of the Jain Study Circular, I was very excited
and extremely happy to see the article “Selections From Acharya Umasvati’s
TATTVAARTH SUTRA”. It presents
a discussion of means of stoppage of karmic influx. The discussion of the fourteen
stages of spiritual development (GUNASTHAAN) and elimination of causes of
karmic influx in various stages is excellent and easy to understand. The presentation has utmost
clarity. This is extremely
useful for our young generation as well as adults and senior citizens. No
words are enough to express my gratitude! Keep up the good work of bringing Jain scriptural
knowledge to modern Jains.
Regards to the editorial advisors.
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