Glimpses of the July-October 2005 Issue

 

Quotations from scriptures:

Selections from TATTVAARTH SUTRA

TATTVAARTH SUTRA is a brief treatise on TATTVAs - aspects of reality. In the process of discussing the aspects of reality, Acharya Umaswati presents the theory of karma and the path to salvation. In previous issues, rational perception and rational knowledge were explained. In this chapter, Acharya Umaswati continues the discussion of soul - the first and basic aspect of reality.


Quotations From Acharya Umaswati's TATTVAARTH SUTRA

All worldly beings have been associated with luminous and karmic bodies from time immemorial. The material karmas carry the imprints of abstract karmas of a soul, that is, the feelings and thoughts of a worldly soul. That is why worldly souls are involved in the cycles of birth and death. They have possessed karmic bodies since time immemorial. The karmic body is responsible for the physical body of a living being. The physical body needs energy to function and so a living being needs the luminous body.

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From Religious Books:

In this article, the insightful scholar indicates that harboring mild shades of passion creates an atmosphere of peace and helps in the conservation of nature.


Shades of Passion (LESHYAs):
Spiritual Uplift and Conservation of Natural Resources

Adapted from 'The Path of Arhat' by Justice T. U. Mehta

The word 'Leshya' (shades of passion) can be explained as an aura around an individual reflecting the innermost disposition which one assumes under a given set of circumstances as well as disposition itself. In view of the Jain theory of karma, it is the mental disposition or feeling that influences the soul. Thus the concept of shades of passion is closely related to the Jain theory of karma.

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From Religious Books:

The present article is based on excerpts from scholarly writings. It stresses that SAMYAK DARSHAN is not right faith. Further, the virtue of nonviolence is a logical corollary of rational perception.


Two Distinguishing Features Of The Jain Religion:
Rational Perception And Nonviolence

Commenting on this (relating to SAMYAK DARSHAN) aspect of Jain philosophy, Dr. Nath Mal Tatia states, "Umaswati defines right attitude (SAMYAK DARSHAN) as SHRADDHAAN for the truth, and explains SHRADDHAAN as PRATYAAVADHAARANA, that is, discursive (going from premises to conclusions in a series of logical steps) determination."

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Religion & Society:

All religions of the world teach similar virtues. Islam is no exception.


Glimpses Of Islam: In View Of Rationalism And Tolerance

by Duli Chandra Jain

The following Ayat from the Qur'an emphasizes the fact that one is responsible for one's thoughts and actions: Say: O people! indeed there has come to you the truth from your Lord, therefore whoever goes aright, he goes aright for the good of his own soul, and whoever goes astray, he goes astray only to the detriment of it, and I am not a custodian over you.

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Religion & Society:

In addition to spiritualism, the Jain principle of relativism is applicable to all spheres of life.


Appearances May Be False: Four Expressive Examples Of Relativism

[Wallace Shawn] said, "Violence is underlying the pleasant life that we [in this country] lead. People are killed on a daily basis in order for us to have the material goods that we enjoy.

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From October 1987 Issue of the Jain Study Circular:

Some Jain individuals, including the youngsters, do not take interest in religious activities. The discrepancies between principles and practice may be responsible for this indifference.


Jain Society: Some Discrepancies Between Principles And Practice

by Seema Singhvi Jain

We, the householders, are expected to partially practice non-possessiveness. We must however work to support our families. But must we worship goddess Lakshmi on DIWALI (the festival of lights)? Earning money for the welfare of one's family is necessary but does it justify having limitless desires and greed? Even our religious institutions are seen to exhibit greed for money and adopt some undesirable tactics.

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Jainism does not condone violence in any instance. Thus here is the solution offered by Jainism to the problem of crime and punishment.


Answers To Some Frequently Asked Questions

We should understand that in spite of the best efforts of society, some crimes will be committed. However, this does not mean that a civilized and scrupulous society can adopt violent means to resolve these problems. If society adheres to its ethical code, an atmosphere of trust and goodwill will prevail, and there will be fewer incidents of crime.

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Observations & Views:

It is hoped that our readers will enjoy the concepts presented in this column.


ABCD Culture

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Faith Healing

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Religious Tolerance And Secularism

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Sweet Revenge

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