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Sunday, October 25, 2009

Sunil Shrimal, Delhi Passed away

Sri Sunil Shrimal, former, secretary, Akhil Bharatiya Khartar Gachchha Mahasangh left for his heavenly abode on October 19, 2009. He was a sinccer and dedicated worker of Jain society.
He was the eldest son born of Sri Mansingh and Smt. Kamala Devi Shrimal in Didwana on October 21 1950. He was a brilliant student and obtained his B. E. degree from BITS, Pilani, a prestigious institute and awarded with gold medal.
Later on he chose career path in Gems and Jewelry business in Delhi. His maternal uncle, Sri Rajendra Shrimal, cousin of Sri Rajroop Tank, was also a famous social and religious worker. Sri Rajendra Shrimal adorned chair of vice President of Akhil Bharatiya Khartar Gachchha Mahasangh.
Sri Sunil Shrimal married to Ms. Rajbala, daughter of Seth Manilal Doshi of Delhi. He also was a famous person and treasurer of Akhil Bharatiya Khartar Gachchha Mahasangh.
Jaipur Shrimal Sabha organized a condolence meeting in his memory at Moti Dungri Dadabadi today morning October 25, 2009.
Various societies from Jain community of Jaipur paid homage to departed soul. Organization likes of Rotary club, Royal club and Mahaveer international also expressed their deep concern.
Jyoti Kothari, conducted the meeting and informed audience about life of Mr. Shrimal. The meeting was ended with spiritual preaching and Shanti path by Sadhwi Sulochana Sri Ji maharaj.


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(Vardhaman Gems, Jaipur represents Centuries Old Tradition of Excellence in Gems and Jewelry)
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Sunday, October 18, 2009

Jain Diwali: Nirvana Kalyanaka of Lord Mahavira

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Lord Mahavira Attained Nirvana (Salvation) on Diwali night. Jain community celebrates Diwali to worship Nirvana Kalyanaka of Lord Mahavira.

Mahavira, last of all twenty four Tirthankara, liberated from Pawapuri, Bihar on Kartik Krishna Amavasya. Pawapuri was called Madhyam Apapa Nagari at that time.

Mahavira, got enlightened and became omniviscent at the age of 42 in Jrimbhika village, Bihar on the bank of river Rjubalika. He eliminated all four Ghati Karma in process of Asseticism. His holiness lived and preached in the earth for 30 years after that. He has got Indrabhuti Gautama as his principal desciple alongwith ten other Ganadhara.

Lord Mahavira preached continuously and spontaneously for fourty eight hours before attaining Niravana on Diwali. He preached fifty five chapters of Punyafal Vipaka, fifty five chapters of Papafal Vipaka and thirty six chapters of Aputthabagarna alias Uttaradhyayana Sutra during these two days according to Kalpa Sutra.

There was fourteen thousands Monks and thirty six thousands Nuns in his Sangha. Indrabhuti Gautama was the head of Shramana (Monks) Sangha and Chandanvala was the head of Shramani (Nuns)Sangha of Lord Mahavira.

Indrabhuti Gautama became omniscient just after Nirvana of Lord Mahavira. Jain community observes Diwali to worship Kevala Jnyana of Indrabhuti Gautama too.

According to Kalpa Sutra, a sacred Jain text, people lighted "Dipak"(Like candle) to get earthly light. Mahavira was divine light.

Dipak also spelled as Deepak produces light. People put Deepak in series and rows. Aavali means row or line. Hence the word derived combining both Deep and Aavali was Deepavali. The word Diwali  is inherited from word Deepawali or Deepavali.

Festival of India: Dhan Teras and Diwali 
Diwali in Jaipur 

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Tuesday, October 13, 2009

Karma Theory in Jainism: Origin, History, Texts and other descriptions Part 2

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Continued from Part 1

As I have mentioned earlier there are six parts in Karma Grantha by Acharya Devendra Suri. Names of those six are as follows:

1. Karma Vipaka
2. Karmastava
3. Vandha Swamitva
4. Shadashiti
5. Shataka
6. Saptati

The first Karma Grantha "Karma Vipaka" deals with four types of Vandha that means bondage of karmik particles with the soul.

These four are:

1. Prakriti

2. Pradesh

3. Sthiti

4. Anubhaga or Rasa


Prakriti means nature. When a mundane soul involves in any actions, it attracts Karma Vargana (Karmik particles) from the nature and  create a bond with that. This bonded particles further divide into eight types of Karma according to the nature of actions. These eight types are:

1. Jnyanavaraniya (Gyanavaraniya)
2. Darshanavaraniya
3. Mohaniya
4. Antaraya
5. Nama
6. Gotra
7. Vedaniya
8. Ayushya

First four of these are Ghati Karma and the next four are Aghati Karma. Ghati Karma restricts a soul to obtain Kevala Jnyana (omniviscence) and Aghati from Moksha (salvation).

1. Jnyanavaraniya (Gyanavaraniya) Karma: A soul is full of wisdom and knowledge. However, Jnyanavaraniya Karma puts a cover over it and restricts a soul to obtain knowledge and wisdom. Jnyana means knowledge and Avaran Menas cover. Hence Jnyanavaraniya means which covers or restricts to aqquire knowledge. There are five types of Jnyana or knowledge

1. Mati Jnyana (28)
2. Shruta Jnyana (14)
3. Avadhi Jnyana (6)
4. Manah Paryava Jnyana (2)
5. Kevala Jnyana (1)


Jnyanavaraniya (Gyanavaraniya) Karma is also divided into five types according to their capabilities of covering each Jnyana such as Mati Jnyanavaraniya, Shruta Jnyanavaraniya and so on. These five further have sub-divisions as mentioned in the bracket above.

Karma Theory Part 1
Karma Theory Part 2
Karma Theory Part 3
Karma Theory part 4
Karma Theory part 5

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(Vardhaman Gems, Jaipur represents Centuries Old Tradition of Excellence in Gems and Jewelry)
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Monday, October 12, 2009

Karma Theory in Jainism: Origin, History, Texts and other descriptions Part 1

Most of the Indian philosophies believe in Karma theory. Vedic, Buddhist and Jain, all have a faith on Karma and Karmafal. However, they differ in many points.

Jainism has the most subtle description of Karma. Ninth of the fourteen "Purva" is dedicated to Karma theory and named as "Karma Pravaad Purva". This is part of "Drishtivaada", the biggest, greatest, most complicated part of teachings of Lord Mahavira.

We can not find Drishtivaada as people can not retain it in their memory some centuries after the Lord. Probably, Acharya Aryarakshita Suri was the last to retain Karma Pravaad Purva with him.

Karma theory is described in many places in ancient Jain texts, Aagama.  Bhagwati Sutra, the fifth Anga Sutra describes a lot about Karma. We get references in many other anga such as Sthananga and Samavaayaanga Sutra, Uttaraadhyayana Sutra etc. A separate Anga Vipaka Sutra is dedicated to Karma Vipaka that means fruits of Karma.

Tons of texts are written about Karma theory later on such as "Kamma Payadi" in Shwetambara and "Gommatsara" in Digambar school.

However, the most popular is "Karma Grantha" by Acharya Devendra Suri, It is so popular that almost every reader of Jainism reads it. This is didided into six parts. The last part describes that this text is a drop from the ocean of Drishtivada.

Karmagrantha falls into the category of "Ganitaanuyoga" alias Karanaanuyoga among four divisions of Jain texts. Rest of three Anuyoga are Kathaanuyoga alias Prathamaanuyoga, Charanaanuyoga and Dravyaanuyoga.
Ganita  / Karana means mathematics in Sanskrit language. Hence, tons of mathematical calculations are there in Karma Grantha to describe specific theories of Vandha, Udaya, Udirnaa, Satta, Sankraman, Upashamana, Apavartanaa, Udvartanaa, Nidhatta and Nikaachana.

Karma Grantha also deals with five causes of Karma Vandh, Avadhaa Kaala, eight types of Karma Prakriti and sub types and many other topics.. It also deals with fourteen Gunasthana, stages of spiritual development of a soul.

To be continued......
Karma Theory Part 1
Karma Theory Part 2
Karma Theory Part 3
Karma Theory part 4
Karma Theory part 5


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(Vardhaman Gems, Jaipur represents Centuries Old Tradition of Excellence in Gems and Jewelry)
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Monday, October 5, 2009

Some questions and answers about Jain philosophy

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I have got some interesting questions in Jain communities that I have answered. Some of  those are reproduced here.


Q1      Does the soul have to wait till the "right" kind of gati, in the right circumstance is available? if it has to wait where does it wait? in the same bhoomi where the body passed away or in some other place?

Ans: No, the soul has not to wait. It starts immediately from the place of death and body. Other questions therefore not applicable.


Q2 Does a soul that has left the body still have its past memories? or does it lose them after having left the body? or does it maintain them and then loses them as soon as it takes another birth?

Ans: All these depend on a particular soul. In most of the cases soul looses its memory with in few moments.

Q3 Does a soul experience time the way humans do? like does it have to "wait" from one transition to another?

Ans: As answered earlier it has not to wait. The time span is so short that it can not even perceive (not more than four samayas)

Q4 If many bodies have died together, like in a war or bomb blast etc, can these souls interact with one another in any way? or with people (like ghosts) Can they see the world without eyes the way we see things with our eyes? can they hear and smell and taste and feel without any of those organs? if yes then how? if no then what do they experience?

Ans: No they can not interact with each other. As they do not have any senses (dravya indriya) they can not feel touch, taste etc. They experience Karmafal only.


Q5  If a soul has to travel from one Kshetra to take birth in another, how fast does it travel? Is the journey immediate or is there a speed limit for souls, like there is for light... this question sounds silly but its very fundamental in numerous ways

 Ans:There is no speed limit. Time factor is decieded upon turns. If it goes in straight line it takes one samaya. If it turns once it takes two samayas. At a maximum it takes three turns, hence four samayas.

Thanks,
(Vardhaman Gems, Jaipur represents Centuries Old Tradition of Excellence in Gems and Jewelry)
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Saturday, October 3, 2009

Burning issue: Demolition of Jain temples

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Jain temples are representatives of our culture and tradition. Large number of old Jain temples are demolished and  reconstructed nowadays in the name of Jain architecture. Many so called Jain  Acharya and monks / nuns are being instrumental in demolishing old Jain temples in the name of Jirnoddhar.

Some instances:


1. An old Jain temple in Patna city was demolished few years back for reconstruction. a famous Jain Acharya was behind this.
2. An old Jain temple is demolished recently for new construction in Kota. A member of Shwetambar Jain community, Kota has reported that a renowned Jain Sadhwi  is instrumental to this demolition.
3. Famous Jain pilgrimage center Jeerawala Parasnath (Parshwanath) temple was demolished 5-6 years back and reconstructed with expenditures of crores of rupees.
4. An old Jain temple in Mundra, Kutchchh is also demolished and under process of reconstruction. It is reported that a Jain monk is working behind the scene.

There are many other examples of demolishing old Jain temples. Many of us believe that this is destroying our own rich culture and tradition.

Should we be silent?
Thanks,
(Vardhaman Gems, Jaipur represents Centuries Old Tradition of Excellence in Gems and Jewelry)
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