tag:blogger.com,1999:blog-78462131663325773682024-02-19T08:05:40.754-08:00Jain DarshanDanendra JainDanendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.comBlogger33125tag:blogger.com,1999:blog-7846213166332577368.post-30207144342730444282022-09-01T17:56:00.002-07:002022-09-02T00:31:51.834-07:00The Three Tenets of Jainism<p> The Three Tenets of Jainism: Implications for Modern Life</p><p>Palakh Jain & Payal Seth | September 1, 2022 </p><p><br /></p><p><br /></p><p>All human beings have a common goal in life, the attainment of peace and freedom from suffering. Getting to a peaceful state of mind is often confused with happiness and hence, the indulgence in desires. Desire to acquire goals, like more fame, more wealth, and a perfect family/relationship, among others.</p><p><br /></p><p>If you carefully observe, you will see that anything that once made you happy will, at another point, be the cause of your grief too. Hence, while happiness is temporary, peace is eternal. So, in this chaotic world of endless pursuit of material goals, how does one attain peace? Can this quest for personal peace translate into world peace?</p><p><br /></p><p>To answer this, we turn to the three tenets, or the three As, of Jain philosophy: Ahimsa (non-violence), Aparigraha (non-acquisition), and Anekantavada (non-absolutism) .</p><p><br /></p><p>Ahimsa (Non-Violence)</p><p>Ahimsa means treating all living beings, including animals and plants, as equal. This concept of equality is the core behind the theory of Ahimsa as all living beings have the right to live a peaceful life. Going a step further, Jainism explains that violence cannot be measured by actual harm, as the harm might be intentional. Violence is defined by the absence of compassion and unawareness of the consequences of our actions. Hence, Jainism lays down the importance of non-violence in thought, speech, and action.</p><p><br /></p><p>Paramahansa Yogananda, a great Hindu monk, noticed that a mosquito sat on his arm . As a reflex, he was about to hit it, but he remembered the teachings of Ahimsa, questioned his intention, and stopped. Similarly, one of the co-authors, when infected with COVID-19, said sorry to the virus because she believed that it was her Karma that her body got infected with the virus and prayed for a peaceful death of the virus when it would leave her body.</p><p><br /></p><p>Both stories reflect the great minds of people who are compassionate towards every living being on this Earth. Once we view everyone as our equal, with every living being having the same right to live a peaceful life as ours, then it will become impossible for us to hurt anyone else.</p><p><br /></p><p>Through Ahimsa, we wish peace and less suffering to others, which then unfailingly brings peace to our life [3]. This is the law of moral causation (or Karma).</p><p><br /></p><p>Aparigraha (Non-Acquisition)</p><p>According to Jainism, the more worldly possessions we have, the more likely we are to be unhappy in life. How? Acquisition of material (whether of things or in relationships) does not only mean a collection of things. It leads to a feeling of ownership and hence, a sense of attachment. This itself is an act of ego and a cause of future unhappiness. In psychology, this is conceptualized as a hedonic treadmill, i.e., the pursuit of one pleasure after another. We often get a surge of happiness when we acquire a thing but over time, we become used to the feeling and repeat the same activity (think more shopping) to get another dose of happiness.</p><p><br /></p><p>But the true pleasure of eternal peace is attained through the selfless act of dispossession of one’s wealth (Aparigraha). For example, in 1894, John D. Rockefeller, despite being one of the richest people in the US, was at a loss of peace in his life. Upon his friend’s suggestion, he met with Swami Vivekananda, an Indian monk, who told him that “You are not the owner of your wealth, only a custodian of it”. He suggested Rockefeller utilize this money to eliminate the suffering of other people to finally gain peace of mind. Even though now corporate social responsibility (CSR) is the buzzword in management, at that time, such a thing was unheard of. Following Swami’s advice, Rockefeller made a series of donations, and in 1913 founded the Rockefeller Foundation . Among its several projects, one of the foremost was the development of a new variety of wheat by Norman Borlaug (father of the “green revolution”), which saved millions of people worldwide from starvation . Such a great example of an effortless transition from personal to world peace.</p><p><br /></p><p>Likewise, one of the co-authors only has a limited set of clothes. If ever she shops, she gives away an old garment to ensure that the limit of her possessions remains the same. She also donates daily to various causes that are close to her heart. The joy that she gets from decluttering and holding minimum possessions far exceeds any momentary pleasure of shopping.</p><p><br /></p><p>Anekantavada (Non-Absolutism)</p><p>Anekantavada refers to the principle of pluralism and diversity of viewpoints. It means we cannot always objectively know the entirety of the truth in any situation. Hence, if we act stubbornly and only think what we believe is right (while not heeding other viewpoints), we violate this principle. This leads to the development of ego, false belief, and the power to judge someone, causing conflict and eventually grief to ourselves.</p><p><br /></p><p>In our personal lives, Anekantavada helps us give others the benefit of doubt and always believe in their goodness. For example, one of the co-authors was once irked when a motorbike rider cut her off while she was driving. But now, instead of feeling disdain towards such behavior, she automatically tells herself that the person would have a genuine emergency for such rash driving and wishes him/her peace.</p><p><br /></p><p>Our experiments with these principles have brought about this joyful peace that constantly resides in our hearts.</p><p><br /></p><p> </p><p>Implications for Going Global</p><p>We can use these three principles to provide solutions for challenges not just in our personal lives, but also with regard to social and global issues:</p><p><br /></p><p>Ahimsa translates to overarching compassion for all living beings and hence the resolve to “leave no one behind” on this planet. Mahatma Gandhi presented the tool of Ahimsa to the world in the fight for India’s independence or simply as means for mass action for the betterment of society. Today we can see this being exhibited in the 17 Sustainable Development Goals by the United Nations to combat HIV/AIDS, childhood and maternal mortality, and many other health challenges.</p><p><br /></p><p>As a society, we have to collectively re-examine and work towards developing skills and expertise to serve the most vulnerable amongst us. After all, sustainable development stems from the desire of caring for all of humanity.</p><p><br /></p><p>Aparigraha holds the answer to the problems emanating from rampant consumerism, i.e., the depletion of natural resources, climate change, and biodiversity loss, among others. Curtailing the consumption of unnecessary goods directly addresses this issue.</p><p><br /></p><p>Modern economics measures development through the gross domestic product (GDP) or the volume of goods and services produced within a country. This is why the pursuit of happiness is often confused with becoming wealthier and consuming more. And yet research has shown that richer people are not happier [6]. It is in this context that Aparigraha brings forth a shift in perspective: namely, that limits to wealth accumulation, desires, and consumption are the only way to bring about lasting peace and happiness.</p><p><br /></p><p>But how does one’s resolve to consume less and give more affect the planet?</p><p><br /></p><p>Giving to others is said to release oxytocin (a hormone that induces a feeling of warmth) and helps us connect with others. Donations (whether of money or time) are also said to be contagious, encouraging others to follow suit [9]. Hence, not only will dispossession of our time and material resources help us build stronger social connections and a better community, but it might also spark a domino effect of generosity throughout the community. And, finally, we, too will benefit from the process! Using our possessions or skills for unselfish service to humanity eliminates ego and attachment, which is the key to having peace.</p><p><br /></p><p>The principles of Anekantavada promote open-mindedness by focusing on harmony and respecting and accepting all belief systems [10]. For instance, a recent spate of controversies regarding the claim of multiple religions over certain religious places has occurred in India. Anekantavada tells us that even if one uses rigorous methods to unearth history and the right claimant over worship, the revelation of absolute truth is still difficult. The world can apply this principle to tackle challenges relating to the matter of faith, which poses a serious threat to world peace.</p><p><br /></p><p>These three principles unleash a sense of innate, overflowing, homogenous compassion for all living beings that bring out our genuine desire for peace and the end of suffering in others’ lives. This is the only way to attain eternal personal and world peace.</p><p><br /></p><p>जैन धर्म के तीन सिद्धांत: आधुनिक जीवन के लिए निहितार्थ</p><p><br /></p><p>पलख जैन और पायल सेठ | 1 सितंबर 2022</p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p>जीवन में सभी मनुष्यों का एक समान लक्ष्य है, शांति की प्राप्ति और दुख से मुक्ति। मन की एक शांतिपूर्ण स्थिति प्राप्त करना अक्सर खुशी के साथ भ्रमित होता है और इसलिए, इच्छाओं में लिप्त होना। लक्ष्य हासिल करने की इच्छा, जैसे अधिक प्रसिद्धि, अधिक धन, और एक आदर्श परिवार/रिश्ता, दूसरों के बीच में यदि आप ध्यान से देखें, तो आप देखेंगे कि जो कुछ भी आपको एक बार खुश कर देता है, वह दूसरे बिंदु पर भी आपके दुःख का कारण होगा। अत: सुख अस्थाई है, शान्ति शाश्वत है। तो, भौतिक लक्ष्यों की अंतहीन खोज की इस अराजक दुनिया में, कोई शांति कैसे प्राप्त करता है? क्या व्यक्तिगत शांति की यह खोज विश्व शांति में तब्दील हो सकती है?</p><p><br /></p><p>इसका उत्तर देने के लिए, हम जैन दर्शन के तीन सिद्धांतों या तीन अस की ओर मुड़ते हैं: अहिंसा (अहिंसा), अपरिग्रह (गैर-अधिग्रहण), और अनेकांतवाद (गैर-निरपेक्षता)।</p><p><br /></p><p><br /></p><p><br /></p><p>अहिंसा (अहिंसा)</p><p><br /></p><p>अहिंसा का अर्थ है जानवरों और पौधों सहित सभी जीवित प्राणियों के साथ समान व्यवहार करना। समानता की यह अवधारणा अहिंसा के सिद्धांत के पीछे मूल है क्योंकि सभी जीवित प्राणियों को शांतिपूर्ण जीवन जीने का अधिकार है। एक कदम आगे बढ़ते हुए, जैन धर्म बताता है कि हिंसा को वास्तविक नुकसान से नहीं मापा जा सकता है, क्योंकि नुकसान जानबूझकर किया जा सकता है। हिंसा को करुणा की अनुपस्थिति और हमारे कार्यों के परिणामों की अनभिज्ञता से परिभाषित किया गया है। इसलिए, जैन धर्म विचार, वाणी और कर्म में अहिंसा के महत्व को बताता है।</p><p><br /></p><p><br /></p><p><br /></p><p>एक महान हिंदू भिक्षु परमहंस योगानंद ने देखा कि उनकी बांह पर एक मच्छर बैठा है। एक प्रतिवर्त के रूप में, वह इसे हिट करने वाला था, लेकिन उसने अहिंसा की शिक्षाओं को याद किया, उसकी मंशा पर सवाल उठाया और रुक गया। इसी तरह, सह-लेखकों में से एक, जब COVID-19 से संक्रमित था, ने वायरस के लिए सॉरी कहा क्योंकि उसका मानना था कि यह उसका कर्म था कि उसका शरीर वायरस से संक्रमित हो गया और वायरस की शांतिपूर्ण मृत्यु के लिए प्रार्थना की जब वह निकल जाएगा। उसका शरीर।</p><p><br /></p><p>दोनों कहानियां उन लोगों के महान दिमाग को दर्शाती हैं जो इस धरती पर हर जीवित प्राणी के प्रति दयालु हैं। एक बार जब हम सभी को अपने समान मान लेते हैं, प्रत्येक जीव को अपने समान शांतिपूर्ण जीवन जीने का अधिकार हो जाता है, तो हमारे लिए किसी और को चोट पहुंचाना असंभव हो जाएगा।</p><p><br /></p><p><br /></p><p><br /></p><p>अहिंसा के माध्यम से, हम दूसरों के लिए शांति और कम दुख की कामना करते हैं, जो तब हमारे जीवन में शांति लाता है । यह नैतिक कारण (या कर्म) का नियम है।</p><p><br /></p><p><br /></p><p><br /></p><p>अपरिग्रह (गैर-अधिग्रहण)</p><p><br /></p><p>जैन धर्म के अनुसार, हमारे पास जितनी अधिक सांसारिक संपत्ति है, हमारे जीवन में दुखी होने की संभावना उतनी ही अधिक है। कैसे? सामग्री का अधिग्रहण (चाहे चीजों का हो या रिश्तों में) का मतलब केवल चीजों का संग्रह नहीं है। यह स्वामित्व की भावना की ओर ले जाता है और इसलिए, लगाव की भावना। यह स्वयं अहंकार का कार्य है और भविष्य के दुख का कारण है। मनोविज्ञान में, इसे एक सुखमय ट्रेडमिल के रूप में माना जाता है, अर्थात, एक के बाद एक आनंद की खोज। जब हम किसी चीज़ को प्राप्त करते हैं तो हमें अक्सर खुशी मिलती है लेकिन समय के साथ, हम उस भावना के अभ्यस्त हो जाते हैं और खुशी की एक और खुराक पाने के लिए उसी गतिविधि को दोहराते हैं (अधिक खरीदारी के बारे में सोचें)</p><p><br /></p><p>लेकिन शाश्वत शांति का सच्चा आनंद किसी के धन (अपरिग्रह) के निस्वार्थ कार्य के माध्यम से प्राप्त होता है। उदाहरण के लिए, 1894 में, जॉन डी. रॉकफेलर, अमेरिका के सबसे धनी लोगों में से एक होने के बावजूद, अपने जीवन में शांति खो रहे थे। अपने मित्र के सुझाव पर, वह एक भारतीय भिक्षु स्वामी विवेकानंद से मिले, जिन्होंने उनसे कहा कि "आप अपने धन के स्वामी नहीं हैं, केवल इसके संरक्षक हैं"। उन्होंने सुझाव दिया कि रॉकफेलर इस धन का उपयोग अंत में मन की शांति प्राप्त करने के लिए अन्य लोगों की पीड़ा को समाप्त करने के लिए करें। भले ही अब कॉरपोरेट सोशल रिस्पॉन्सिबिलिटी (सीएसआर) प्रबंधन में चर्चा का विषय है, उस समय ऐसी बात नहीं सुनी जाती थी। स्वामी की सलाह के बाद, रॉकफेलर ने दान की एक श्रृंखला बनाई और 1913 में रॉकफेलर फाउंडेशन की स्थापना की। इसकी कई परियोजनाओं में, नॉर्मन बोरलॉग ("हरित क्रांति" के पिता) द्वारा गेहूं की एक नई किस्म का विकास सबसे महत्वपूर्ण था, जिसने दुनिया भर में लाखों लोगों को भुखमरी से बचाया। व्यक्तिगत से विश्व शांति की ओर एक सहज संक्रमण का इतना बड़ा उदाहरण।</p><p><br /></p><p><br /></p><p><br /></p><p>इसी तरह, सह-लेखकों में से एक के पास केवल कपड़ों का सीमित सेट होता है। यदि वह कभी भी खरीदारी करती है, तो वह यह सुनिश्चित करने के लिए एक पुराना वस्त्र देती है कि उसकी संपत्ति की सीमा वही रहे। वह रोजाना विभिन्न कारणों से दान भी करती हैं जो उनके दिल के करीब हैं। कम से कम संपत्ति को गिराने और धारण करने से उसे जो आनंद मिलता है, वह खरीदारी के किसी भी क्षणिक आनंद से कहीं अधिक है।</p><p><br /></p><p>अनेकान्तवाद (गैर-निरपेक्षता)</p><p><br /></p><p>अनेकांतवाद बहुलवाद और दृष्टिकोण की विविधता के सिद्धांत को संदर्भित करता है। इसका मतलब है कि हम हमेशा किसी भी स्थिति में सत्य की संपूर्णता को निष्पक्ष रूप से नहीं जान सकते हैं। इसलिए, यदि हम हठपूर्वक कार्य करते हैं और केवल वही सोचते हैं जो हमें सही लगता है (अन्य दृष्टिकोणों पर ध्यान नहीं देते हुए), तो हम इस सिद्धांत का उल्लंघन करते हैं। इससे अहंकार, मिथ्या विश्वास और किसी का न्याय करने की शक्ति का विकास होता है, जिससे संघर्ष और अंततः स्वयं को दुःख होता है।</p><p><br /></p><p><br /></p><p><br /></p><p>हमारे निजी जीवन में, अनेकांतवाद हमें दूसरों को संदेह का लाभ देने में मदद करता है और हमेशा उनकी अच्छाई में विश्वास करता है। उदाहरण के लिए, सह-लेखकों में से एक एक बार चिढ़ गया था जब एक मोटरबाइक सवार ने उसे गाड़ी चलाते समय काट दिया था। लेकिन अब, इस तरह के व्यवहार के प्रति तिरस्कार महसूस करने के बजाय, वह स्वचालित रूप से खुद से कहती है कि इस तरह की लापरवाही से गाड़ी चलाने के लिए व्यक्ति के पास एक वास्तविक आपात स्थिति होगी और वह उसकी शांति की कामना करती है।</p><p><br /></p><p><br /></p><p><br /></p><p>इन सिद्धांतों के साथ हमारे प्रयोगों ने हमारे दिलों में हमेशा रहने वाली इस आनंदमयी शांति को प्राप्त किया है।</p><p><br /></p><p><br /></p><p>ग्लोबल जाने के लिए निहितार्थ</p><p><br /></p><p>हम इन तीन सिद्धांतों का उपयोग न केवल अपने व्यक्तिगत जीवन में, बल्कि सामाजिक और वैश्विक मुद्दों के संबंध में भी चुनौतियों का समाधान प्रदान करने के लिए कर सकते हैं:</p><p><br /></p><p><br /></p><p><br /></p><p>अहिंसा सभी जीवित प्राणियों के लिए अत्यधिक करुणा का अनुवाद करती है और इसलिए इस ग्रह पर "किसी को भी पीछे नहीं छोड़ने" का संकल्प है। महात्मा गांधी ने भारत की स्वतंत्रता की लड़ाई में या समाज की बेहतरी के लिए सामूहिक कार्रवाई के साधन के रूप में अहिंसा के उपकरण को दुनिया के सामने पेश किया। आज हम इसे एचआईवी/एड्स, बचपन और मातृ मृत्यु दर, और कई अन्य स्वास्थ्य चुनौतियों से निपटने के लिए संयुक्त राष्ट्र द्वारा 17 सतत विकास लक्ष्यों में प्रदर्शित होते हुए देख सकते हैं।</p><p><br /></p><p><br /></p><p><br /></p><p>एक समाज के रूप में, हमें सामूहिक रूप से पुन: जांच करनी होगी और अपने बीच सबसे कमजोर लोगों की सेवा करने के लिए कौशल और विशेषज्ञता विकसित करने की दिशा में काम करना होगा। आखिरकार, सतत विकास पूरी मानवता की देखभाल करने की इच्छा से उपजा है।</p><p><br /></p><p><br /></p><p><br /></p><p>अपरिग्रह बड़े पैमाने पर उपभोक्तावाद से उत्पन्न समस्याओं का उत्तर रखता है, अर्थात, प्राकृतिक संसाधनों की कमी, जलवायु परिवर्तन, और जैव विविधता हानि, दूसरों के बीच में। अनावश्यक वस्तुओं की खपत को कम करना सीधे तौर पर इस मुद्दे को संबोधित करता है।</p><p><br /></p><p><br /></p><p>लेकिन कम उपभोग करने और अधिक देने का संकल्प ग्रह को कैसे प्रभावित करता है?</p><p><br /></p><p><br /></p><p><br /></p><p>कहा जाता है कि दूसरों को देने से ऑक्सीटोसिन (एक हार्मोन जो गर्मी की भावना पैदा करता है) जारी करता है और हमें दूसरों से जुड़ने में मदद करता है। दान (चाहे पैसे का हो या समय का) भी संक्रामक कहा जाता है, दूसरों को सूट का पालन करने के लिए प्रोत्साहित करता है । इसलिए, न केवल हमारे समय और भौतिक संसाधनों को बेदखल करने से हमें मजबूत सामाजिक संबंध और एक बेहतर समुदाय बनाने में मदद मिलेगी, बल्कि यह पूरे समुदाय में उदारता का एक प्रमुख प्रभाव भी पैदा कर सकता है। और, अंत में, हम भी इस प्रक्रिया से लाभान्वित होंगे! मानवता की निःस्वार्थ सेवा के लिए अपनी संपत्ति या कौशल का उपयोग करने से अहंकार और लगाव समाप्त हो जाता है, जो शांति की कुंजी है।</p><p><br /></p><p><br /></p><p><br /></p><p>अनेकांतवाद के सिद्धांत सद्भाव पर ध्यान केंद्रित करके और सभी विश्वास प्रणालियों का सम्मान और स्वीकार करके खुले दिमाग को बढ़ावा देते हैं । उदाहरण के लिए, भारत में कुछ धार्मिक स्थानों पर कई धर्मों के दावे के संबंध में हाल ही में विवादों की बाढ़ आई है। अनेकांतवाद हमें बताता है कि भले ही कोई इतिहास का पता लगाने और पूजा पर सही दावेदार का पता लगाने के लिए कठोर तरीकों का उपयोग करता है, फिर भी पूर्ण सत्य का रहस्योद्घाटन मुश्किल है। विश्व इस सिद्धांत को विश्वास के मामले से संबंधित चुनौतियों से निपटने के लिए लागू कर सकता है, जो विश्व शांति के लिए एक गंभीर खतरा है।</p><p><br /></p><p><br /></p><p><br /></p><p>ये तीन सिद्धांत सभी जीवित प्राणियों के लिए सहज, अतिप्रवाह, समरूप करुणा की भावना को उजागर करते हैं जो शांति के लिए हमारी वास्तविक इच्छा और दूसरों के जीवन में दुख का अंत लाते हैं। शाश्वत व्यक्तिगत और विश्व शांति प्राप्त करने का यही एकमात्र तरीका है।</p><p><br /></p><p><br /></p>Danendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.com0tag:blogger.com,1999:blog-7846213166332577368.post-58442778436184108502022-08-08T18:23:00.005-07:002022-08-08T18:26:42.055-07:00Need Jain Scholars<p> All India Jain Samaj should prepare a list of reputed Jain Scholars who can teach Jain Puja Vidhi, Jain culture and Jain Philosophy to interested Jain persons. </p><p><br /></p><p>There should be a well circulated list of Jain Pundits who can conduct usual Jain functions well and who may go to any Jain Samaj in any town.</p><p><br /></p><p>We should have a list of Jain Pundits who can organise and conduct Jain Paryushan Parva during ten days of the festival. </p><p><br /></p><p>We should have a list of experts who are well versed in conducting Jain Diwali Puja and who can visit to any persons house locally or in other towns at call on first- come-first-serve basis.</p><p><br /></p><p> For all such purposes Jain Samaj can fix a reasonable rate if needed. </p><p><br /></p><p>We must know about Jain Pandits who possess plenty of knowledge about Jain Puja, Jain Bhakti Sangeet, Jain festivals, Jain Darshan and Jain cultural programmes so that their valuable knowledge can prove beneficial to others and most important is new generation youth will learn about their religion which is the most scientific and most useful religion for leading a life of peace, </p><p>purity, love, health inter human relations. </p><p><br /></p><p>Above actions will result in benefit to Jain society in particular and entire humanity in general in many ways. </p><p><br /></p><p>Firstly a lot of people from our society will get employment. </p><p><br /></p><p>Secondly Jain persons of all ages will get opportunities to know and understand about Jainism well. </p><p><br /></p><p>Thirdly if Jain pundits writes books on Jainism which suits and attracts to new generation boys and girls, our samaj can publish and distribute such books freely or at affordable rates to interested persons. </p><p><br /></p><p>Similarly Jainism can be taught to people of other communities through easily comprehensible stories, TV shows, You Tube videos and inspirational articles and also by spreading motivational messages in various whatsapp groups. </p><p><br /></p><p>We all know how entire world is about to face World War and there is a probability of bigger threat to humanity as conflict among various nation is gradually getting escalated due to some reason or the other. </p><p><br /></p><p>In such position Jain philosophy of mutual love. mutual respect, theory of Shyadwad & Anekantwad and above all , principles of peace and Non-Violence if propagated in right way to entire world, we can protect probable loss of humanity likely to be caused due to warring Nations. </p><p><br /></p><p>Please ponder over my views and if found fit and proper, try to act in that direction either directly or motivate other person or organization to take appropriate steps to make the idea enumerated above effective and fruitful.</p><p><br /></p><p>Yours sincerely</p><p>Danendra Kumar Jain </p><p>09. 08.2022</p><p>Giridih 815301</p><p>Mob 9873404181</p><p><br /></p><p>अखिल भारतीय जैन समाज को प्रतिष्ठित जैन विद्वानों की एक सूची तैयार करनी चाहिए जो इच्छुक जैन व्यक्तियों को जैन पूजा विधि, जैन संस्कृति और जैन दर्शन सिखा सकते हैं।</p><p><br /></p><p>जैन पंडितों की एक अच्छी तरह से परिचालित सूची होनी चाहिए जो सामान्य जैन कार्यों को अच्छी तरह से कर सकते हैं और जो किसी भी शहर में किसी भी जैन समाज में जा सकते हैं।</p><p><br /></p><p>हमारे पास जैन पंडितों की एक सूची होनी चाहिए जो दस दिनों के त्योहार के दौरान जैन पर्युषण पर्व का आयोजन और संचालन कर सकते हैं।</p><p><br /></p><p>हमारे पास उन विशेषज्ञों की सूची होनी चाहिए जो जैन दिवाली पूजा के आयोजन में पारंगत हैं और जो पहले आओ-पहले पाओ के आधार पर किसी भी व्यक्ति के घर स्थानीय या अन्य शहरों में जा सकते हैं।</p><p><br /></p><p> ऐसे सभी उद्देश्यों के लिए जैन समाज जरूरत पड़ने पर उचित दर तय कर सकता है।</p><p><br /></p><p>हमें जैन पंडितों के बारे में पता होना चाहिए जिनके पास जैन पूजा, जैन भक्ति संगीत, जैन त्योहारों, जैन दर्शन और जैन सांस्कृतिक कार्यक्रमों के बारे में भरपूर जानकारी है ताकि उनका बहुमूल्य ज्ञान दूसरों के लिए फायदेमंद साबित हो सके और सबसे महत्वपूर्ण नई पीढ़ी के युवा अपने धर्म के बारे में जानेंगे। जो शांति पवित्रता, प्रेम, स्वास्थ्य अंतर मानवीय संबंध का जीवन जीने के लिए सबसे वैज्ञानिक और सबसे उपयोगी धर्म है,</p><p>।</p><p><br /></p><p>उपरोक्त कार्यों से विशेष रूप से जैन समाज और सामान्य रूप से पूरी मानवता को कई तरह से लाभ होगा।</p><p><br /></p><p>सबसे पहले हमारे समाज के बहुत से लोगों को रोजगार मिलेगा।</p><p><br /></p><p>दूसरे सभी उम्र के जैन व्यक्तियों को जैन धर्म के बारे में अच्छी तरह से जानने और समझने का अवसर मिलेगा।</p><p><br /></p><p>तीसरा यदि जैन पंडित जैन धर्म पर ऐसी किताबें लिखते हैं जो नई पीढ़ी के लड़कों और लड़कियों के लिए उपयुक्त और आकर्षित होती हैं, तो हमारा समाज ऐसी पुस्तकों को स्वतंत्र रूप से या सस्ती दरों पर इच्छुक व्यक्तियों को प्रकाशित और वितरित कर सकता है।</p><p><br /></p><p>इसी तरह आसानी से समझ में आने वाली कहानियों, टीवी शो, यू ट्यूब वीडियो और प्रेरणादायक लेखों के माध्यम से और विभिन्न व्हाट्सएप ग्रुपों में प्रेरक संदेश फैलाकर अन्य समुदायों के लोगों को जैन धर्म सिखाया जा सकता है।</p><p><br /></p><p>हम सभी जानते हैं कि कैसे पूरी दुनिया विश्व युद्ध का सामना करने वाली है और मानवता के लिए बड़े खतरे की संभावना है क्योंकि विभिन्न राष्ट्रों के बीच संघर्ष धीरे-धीरे किसी न किसी कारण से बढ़ रहा है।</p><p><br /></p><p>ऐसी स्थिति में जैन दर्शन परस्पर प्रेम का, आपसी सम्मान, श्यामवाद और अनेकांतवाड़ का सिद्धांत और सबसे बढ़कर, शांति और अहिंसा के सिद्धांतों को अगर पूरी दुनिया में सही तरीके से प्रचारित किया जाए, तो हम युद्धरत राष्ट्रों के कारण होने वाली मानवता के संभावित नुकसान की रक्षा कर सकते हैं।</p><p><br /></p><p>कृपया मेरे विचारों पर विचार करें और यदि उपयुक्त और उचित पाया जाता है, तो उस दिशा में सीधे कार्य करने का प्रयास करें या अन्य व्यक्ति या संगठन को उपरोक्त विचार को प्रभावी और उपयोगी बनाने के लिए उचित कदम उठाने के लिए प्रेरित करें।</p><p><br /></p><p>सादर</p><p>दानेंद्र कुमार जैन</p><p>09. 08.2022</p><p>Giridih 815301</p><p>Mob 9873404181</p><p><br /></p><p><br /></p><p>----------/////////---------</p><p><br /></p><p>It is duty of our Jain Samaj to ensure appropriate education for all Jain students whose parents cannot afford cost of education due to some reason or the other. </p><p><br /></p><p>Jain families who are rich and capable do not hesitate in giving huge donations for construction of Jain temples, for organising Jain religious activities, for Ahar and Vihar of Jain Munis, for medical care of sick people etc. I am very much confident that they will definitely do everything possible for this pious work of making a poor child well educated. </p><p><br /></p><p>I request Jain persons who are capable in extending financial help to poor students should voluntarily come forward in creation of a adequately sufficient education fund for such students so that destiny of such students is not locked in their childhood only because of low capacity of their parents. </p><p><br /></p><p>We propose to create a fund named as Jain Student Shiksha Vikas Yojna". Name may be different if suggested better by some one else. Such type of Yojna may be started in each town or even at state or national level. </p><p><br /></p><p>In this scheme one or two students from a poor family will be extended financial help to the extent of actual school fee and cost of books subject to maximum of Rs1000 or more per month and may restricted up-to class12 or upto graduation level as decided by the committee. </p><p><br /></p><p>Merit of student will be assessed by a committee of five members periodically to decide eligibility of financial help for a particular student.</p><p><br /></p><p>In case of super meritorious student, Jain Samaj may bear a reasonable amount in meeting education cost for higher study too.</p><p><br /></p><p>Those students who are found to be negligent in study may be denied financial help after completing of that academic year. </p><p><br /></p><p>All decisions will be taken by a committee of five members constituted for this purpose and final decision will be based on majority .</p><p><br /></p><p>Donor may choose to adopt a student for his or her entire study or give a certain amount in lump sum from time to time or give monthly contribution or a reasonable amount to celebrate birth day or anniversary of family member or as decided by Jain Samaj. </p><p><br /></p><p>Above idea is tentative only. We welcome valuable suggestions from valuable members of our Jain Samaj on this subject. Active Member in each town may initiate in this matter to make it success. </p><p><br /></p><p>If decided and found suitable by general body jointly by Jain Samaj and Jain Vidyalaya where ever it is, Jain Samaj can give responsibility of educating poor Jain students to committee of management body of Jain Vidyalaya in their area as a permanent solution.</p><p><br /></p><p>My appeal to all of you is, please give importance to aforesaid matter and help in making of a proper policy framework, for creation of proper fund and finally for education of poor students of our community.</p><p><br /></p><p>हमारे दिगंबर जैन समाज का यह कर्तव्य है कि उन सभी जैन छात्रों के लिए उचित शिक्षा सुनिश्चित करें जिनके माता-पिता किसी न किसी कारण से शिक्षा का खर्च वहन नहीं कर सकते।</p><p><br /></p><p>जैन परिवार जो समृद्ध और सक्षम हैं, जैन मंदिरों के निर्माण के लिए, जैन धार्मिक गतिविधियों के आयोजन के लिए, जैन मुनियों के अहार और विहार के लिए, बीमार लोगों की चिकित्सा देखभाल आदि के लिए भारी दान देने में संकोच नहीं करते हैं। मुझे पूरा विश्वास है कि वे करेंगे एक गरीब बच्चे को सुशिक्षित बनाने के इस पुनीत कार्य के लिए सब कुछ अवश्य करें।</p><p><br /></p><p>मैं जैन व्यक्तियों से अनुरोध करता हूं कि जो गरीब छात्रों को वित्तीय सहायता देने में सक्षम हैं, वे स्वेच्छा से ऐसे छात्रों के लिए पर्याप्त रूप से पर्याप्त शिक्षा कोष बनाने के लिए आगे आएं ताकि ऐसे छात्रों का भाग्य केवल उनके माता-पिता की कम क्षमता के कारण उनके बचपन में बंद न हो।</p><p><br /></p><p>हम "जैन छात्र शिक्षा विकास योजना" के नाम से एक कोष बनाने का प्रस्ताव करते हैं। किसी और द्वारा बेहतर सुझाव दिया जाए तो नाम अलग हो सकता है।</p><p><br /></p><p>इस योजना में एक गरीब परिवार के एक या दो छात्रों को वास्तविक स्कूल शुल्क और किताबों की लागत की सीमा तक वित्तीय सहायता दी जाएगी, जो प्रति माह अधिकतम 1000 रुपये या उससे अधिक हो सकती है और कक्षा 12 तक या स्नातक स्तर तक सीमित हो सकती है।</p><p><br /></p><p>किसी विशेष छात्र के लिए वित्तीय सहायता की पात्रता तय करने के लिए समय-समय पर पांच सदस्यों की एक समिति द्वारा छात्र की योग्यता का मूल्यांकन किया जाएगा।</p><p><br /></p><p>सुपर मेधावी छात्र के मामले में, जैन समाज उच्च अध्ययन के लिए शिक्षा लागत को पूरा करने में भी उचित राशि वहन कर सकता है।</p><p><br /></p><p>जो छात्र अध्ययन में लापरवाही करते पाए जाते हैं, उन्हें उस शैक्षणिक वर्ष के पूरा होने के बाद वित्तीय सहायता से वंचित किया जा सकता है।</p><p><br /></p><p>इस उद्देश्य के लिए गठित पांच सदस्यों की एक समिति द्वारा सभी निर्णय लिए जाएंगे और अंतिम निर्णय बहुमत के आधार पर होगा।</p><p><br /></p><p>दाता किसी छात्र को उसके पूरे अध्ययन के लिए गोद लेने का विकल्प चुन सकता है या समय-समय पर एक निश्चित राशि एकमुश्त दे सकता है या मासिक योगदान या परिवार के किसी सदस्य का जन्मदिन या वर्षगांठ मनाने के लिए उचित राशि दे सकता है या जैन समाज द्वारा तय किया जा सकता है।</p><p><br /></p><p>उपरोक्त विचार केवल अस्थायी है। हम इस विषय पर अपने जैन समाज के बहुमूल्य सदस्यों के बहुमूल्य सुझावों का स्वागत करते हैं।</p><p><br /></p><p>यदि जैन समाज और जैन विद्यालय द्वारा संयुक्त रूप से सामान्य निकाय द्वारा निर्णय लिया और उपयुक्त पाया जाता है, तो दिगंबर जैन समाज गरीब जैन छात्रों को शिक्षित करने की जिम्मेदारी जूनियर जैन विद्यालय की समिति को भी स्थायी समाधान के रूप में दे सकता है।</p><p><br /></p><p>आप सभी से मेरी अपील है कि कृपया उपरोक्त विषय को महत्व दें और एक उचित नीतिगत ढांचा बनाने में मदद करें, उचित कोष के निर्माण के लिए और अंत में हमारे समुदाय के गरीब छात्रों की शिक्षा के लिए।</p><p><br /></p><p>दानेन्दर जैन </p><p>09़़ जुलाई 2022</p><p><br /></p><p>गरीब जैन बच्चों की शिक्षा के लिए उचित कोष के निर्माण के लिए मेरे विचार और अपील के अलावा, मैं एक और विचार का प्रस्ताव करता हूं कि जैन समाज को सभी प्रकार के दान जो विभिन्न तरीकों से प्राप्त होता है का कम से कम पांच प्रतिशत खर्च करना चाहिए जो जैन समाज के गरीब बच्चों की शिक्षा और जैन धर्म के प्रचार पर हो। </p><p><br /></p><p>यह हमारे जैन समाज को गरीब बच्चों को शिक्षित करने में समय-समय पर होने वाले खर्च को पूरा करने के लिए बहुत कम फंड बनाने में सक्षम करेगा। धीरे-धीरे, इस योजना को हमारे छोटे जैन समुदाय के बीच स्वीकृति और प्रशंसा मिलेगी, धीरे-धीरे बढ़ेगी और अंत में हमारा समाज न केवल गरीब बच्चों के कल्याण में बल्कि जैन विद्यालय की समग्र प्रगति और जैन धर्म, जैन सिद्धांतों के प्रचार में भी अधिक कार्य करने में सक्षम होगा। जैन संस्कृति और जैन नैतिकता।</p><p><br /></p><p>उपरोक्त कार्रवाई से उन जैन बच्चों का स्थायी समाधान हो सकता है जो केवल अपने माता-पिता की कम आय के कारण अपनी शिक्षा पूरी करने में असमर्थ हैं।</p><p><br /></p><p>मुझे पूरा विश्वास है, आप सभी अपने कीमती समय में से कुछ मिनट जरूर निकालेंगे, गरीब जैन बच्चों को शिक्षित करने के मुद्दे पर विचार करेंगे और अपने समाज के हित में निश्चित रूप से आगे आएंगे।</p><p><br /></p><p>उल्लेखनीय है कि कई शहरों में ऐसे बच्चों की देखभाल की पर्याप्त व्यवस्था है। कई कस्बों में पहले से ही जैन विद्यालय हैं जिन्हें जैन विद्यालय कहा जाता है।</p><p><br /></p><p>निस्संदेह हमारे भाइयों और बहनों की संस्कृति गरीबों की मदद करने की है और वे जीवन के सभी क्षेत्रों में जरूरतमंद लोगों को आर्थिक मदद देने में बहुत उदार हैं। पूरे देश में जैन लोगों द्वारा किया गया योगदान निस्संदेह बहुत बड़ा और अत्यधिक सराहनीय है।</p><p><br /></p><p> मुझे पूरा यकीन है कि हम उन बच्चों की अच्छी शिक्षा सुनिश्चित करने के लिए कुछ न कुछ करने में सक्षम होंगे जिनके माता-पिता दुर्भाग्य से इस संबंध में खर्च नहीं उठा सकते हैं।</p><p><br /></p><p>Further to my idea and appeal for creation of appropriate fund for education of poor Jain children , I propose another idea that Jain Samaj should spend at least five percent of all types of donations which Jain Samaj receives through various ways on education of poor children and propagation of Jain religion. </p><p><br /></p><p>This will enable our Jain Samaj in creation of little fund to meet expenses incurred time to time in educating poor children. Gradually, this scheme will get acceptance and appreciation among our little Jaincommunity, grow gradually and finally our Samaj will be able to undertake greater task in not only welfare of poor children but also in overall progress of Jain Vidyalaya and propagation of Jain religion, Jain principles , Jain culture and Jain ethics.</p><p><br /></p><p>Above line of action may result in permanent solution of those Jain children who are unable to complete their education only because of low income of their parents.</p><p><br /></p><p>I am very much confident ,you all will surely spare a few minutes of your valuable time, ponder over issue of educating poor Jain children and definitely come forward in the interest of our own society.</p><p><br /></p><p>It is worthwhile to mention here that in many towns there is adequate arrangement for taking care of such children. Many towns have already jain schools called as Jain Vidyalaya. </p><p><br /></p><p>No doubt our brothers and sisters has a culture of helping poor and they are very much liberal in extending financial help to needy people in all fields of life. Contributions made by Jain people all over the country is undoubtedly enormous and highly commendable. </p><p><br /></p><p> I am very much sure we will be able to do something or the other for ensuring good education of those children whose parent unfortunately cannot afford expenses in this regard.</p><p><br /></p><p>Danendra Jain </p><p>10.0⁷.2022</p>Danendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.com0tag:blogger.com,1999:blog-7846213166332577368.post-41417877297172180052022-04-22T19:03:00.004-07:002022-04-22T19:03:46.010-07:00आजीवन स्वस्थ रहने के नियम<p> एसिडिटी बदहजमी गैस अपच की शिकायत को करें हमेशा के लिए दूर </p><p><br /></p><p>*एसिडिटी के कारण क्या हैं*</p><p>1. मसालेदार चटपटा खाना खाना</p><p>2. स्मोकिंग, शराब और दूसरे नशे करना</p><p>3. लम्बे समय तक ख़ाली पेट रखना</p><p>4. रात का भोजन सही समय पर नही करना</p><p>5. ख़ाली पेट चाय का सेवन करना </p><p>6. शरीर में गर्मी बढ़ जाना</p><p><br /></p><p>*एसिडिटी के लक्षण*</p><p>1. पेट में जलन महसूस होना</p><p>2. कड़वी और खट्टी डकारें आना</p><p>3. पेट में गैस बनना </p><p>4. खाने के बाद पेट में दर्द </p><p>5. कब्ज़ की शिक़ायत होना</p><p>6. उल्टी आना या फिर बार-बार उबाक आना</p><p><br /></p><p>*एसिडिटी दूर करने का घरेलू इलाज*</p><p>1. एसिडिटी दूर करने के लिए सुबह शाम एक गिलास पानी के साथ *आँवले* का चूर्ण खायें। इसके बाद आधे घंटे तक कुछ और नहीं खाना है। अगर चूर्ण नहीं है तो इसकी जगह आप आँवले का जूस भी पी सकते हैं।</p><p><br /></p><p>2. *अदरक* को छोटे-छोटे टुकड़ों में काटकर पानी में उबाल लें। फिर इस पानी को छानकर गुनगुना पियें। अदरक की चाय भी एसिडिटी से छुटकारा देती है।</p><p><br /></p><p>3. हर दिन एलोवेरा जूस पीने वाले लोगों को पेट में एसिडिटी की समस्या नहीं होती है।</p><p><br /></p><p>4. 1-1 चम्मच जीरा, सौंफ, अजवाइन और सावा के बीज पानी में उबालें। इसे छानकर पानी को दिन में 2-3 बार पिएं। इस प्रयोग से पेट की समस्याओं से छुटकारा मिलेगा</p><p><br /></p><p>5. यष्टि मधु और दालचीनी चूर्ण को शहद के साथ मिलाकर गोलियाँ बनायें। फिर इन्हें आवश्यकतानुसार चूसें।</p><p><br /></p><p>6. एक गिलास दूध लीजिये और उसमे चुटकी भर अश्वगंधा मिलाकर पीने से एसिडिटी समाप्त होती है।</p><p>-</p><p><br /></p><p><br /></p><p>आजीवन स्वस्थ रहने के नियम*</p><p><br /></p><p>*🚩आजकल पाये जाने वाले अधिकांश रोगों का कारण अस्त-व्यस्त दिनचर्या व विपरीत आहार ही है। हम अपनी दिनचर्या शरीर की जैविक घड़ी के अनुरूप बनाये रखें तो शरीर के विभिन्न अंगों की सक्रियता का हमें अनायास ही लाभ मिलेगा। इस प्रकार थोड़ी-सी सजगता हमें स्वस्थ जीवन की प्राप्ति करा देगी।*</p><p>db</p><p>_*🚩जैविक घड़ी पर आधारित शरीर की दिनचर्या ऐसे बनाएं…*_</p><p><br /></p><p>*★ प्रातः 3 से 5 – इस समय जीवनीशक्ति विशेष रूप से फेफड़ो में होती है। थोड़ा गुनगुना पानी पीकर खुली हवा में घूमना एवं प्राणायाम करना चाहिए । इस समय दीर्घ श्वसन करने से फेफड़ों की कार्यक्षमता खूब विकसित होती है। उन्हें शुद्ध वायु ( ऑक्सीजन) और ऋण आयन विपुल मात्रा में मिलने से शरीर स्वस्थ व स्फूर्तिमान होता है। ब्रह्म मुहूर्त में उठने वाले लोग बुद्धिमान व उत्साही होते है, और सोते रहनेवालो का जीवन निस्तेज हो जाता है ।*</p><p><br /></p><p>*★ प्रातः 5 से 7 – इस समय जीवनीशक्ति विशेष रूप से आंत में होती है। प्रातः जागरण से लेकर सुबह 7 बजे के बीच मल-त्याग एवं स्नान कर लेना चाहिए । सुबह 7 के बाद जो मल – त्याग करते हैं, उनकी आँतें मल में से त्याज्य द्रवांश का शोषण कर मल को सुखा देती हैं। इससे कब्ज तथा कई अन्य रोग उत्पन्न होते हैं।*</p><p><br /></p><p>*★ सुबह 7 से 9 – इस समय जीवनीशक्ति विशेष रूप से आमाशय में होती है। यह समय भोजन के लिए उपर्युक्त है । इस समय पाचक रस अधिक बनते हैं। भोजन के बीच –बीच में गुनगुना पानी (अनुकूलता अनुसार ) घूँट-घूँट पिये।*</p><p><br /></p><p>*★ सुबह 11 से 1 – इस समय जीवनीशक्ति विशेष रूप से हृदय में होती है। दोपहर 12 बजे के आस–पास मध्याह्न – संध्या (आराम ) करने की हमारी संस्कृति में विधान है। इसीलिए भोजन वर्जित है । इस समय तरल पदार्थ ले सकते हैं। जैसे मट्ठा पी सकते हैं। दही खा सकते हैं।*</p><p><br /></p><p>*★ दोपहर 1 से 3 – इस समय जीवनीशक्ति विशेष रूप से छोटी आंत में होती है। इसका कार्य आहार से मिले पोषक तत्त्वों का अवशोषण व व्यर्थ पदार्थों को बड़ी आँत की ओर धकेलना है। भोजन के बाद प्यास अनुरूप पानी पीना चाहिए । इस समय भोजन करने अथवा सोने से पोषक आहार-रस के शोषण में अवरोध उत्पन्न होता है व शरीर रोगी तथा दुर्बल हो जाता है ।*</p><p><br /></p><p>*★ दोपहर 3 से 5 – इस समय जीवनीशक्ति विशेष रूप से मूत्राशय में होती है । 2-4 घंटे पहले पिये पानी से इस समय मूत्र-त्याग की प्रवृति होती है।*</p><p><br /></p><p>*★ शाम 5 से 7 – इस समय जीवनीशक्ति विशेष रूप से गुर्दे में होती है । इस समय हल्का भोजन कर लेना चाहिए । शाम को सूर्यास्त से 40 मिनट पहले भोजन कर लेना उत्तम रहेगा। सूर्यास्त के 10 मिनट पहले से 10 मिनट बाद तक (संध्याकाल) भोजन नही करना चाहिए। शाम को भोजन के तीन घंटे बाद दूध पी सकते हैं । देर रात को किया गया भोजन सुस्ती लाता है यह अनुभवगम्य है।*</p><p><br /></p><p>*★ रात्रि 7 से 9 – इस समय जीवनीशक्ति विशेष रूप से मस्तिष्क में होती है । इस समय मस्तिष्क विशेष रूप से सक्रिय रहता है । अतः प्रातःकाल के अलावा इस काल में पढ़ा हुआ पाठ जल्दी याद रह जाता है । आधुनिक अन्वेषण से भी इसकी पुष्टि हुई है।*</p><p><br /></p><p>*★ रात्रि 9 से 11 – इस समय जीवनीशक्ति विशेष रूप से रीढ़ की हड्डी में स्थित मेरुरज्जु में होती है। इस समय पीठ के बल या बायीं करवट लेकर विश्राम करने से मेरूरज्जु को प्राप्त शक्ति को ग्रहण करने में मदद मिलती है। इस समय की नींद सर्वाधिक विश्रांति प्रदान करती है । इस समय का जागरण शरीर व बुद्धि को थका देता है । यदि इस समय भोजन किया जाय तो वह सुबह तक जठर में पड़ा रहता है, पचता नहीं और उसके सड़ने से हानिकारक द्रव्य पैदा होते हैं जो अम्ल (एसिड) के साथ आँतों में जाने से रोग उत्पन्न करते हैं। इसलिए इस समय भोजन करना खतरनाक है।*</p><p><br /></p><p>*★ रात्री 11 से 1 – इस समय जीवनीशक्ति विशेष रूप से पित्ताशय में होती है । इस समय का जागरण पित्त-विकार, अनिद्रा , नेत्ररोग उत्पन्न करता है व बुढ़ापा जल्दी लाता है । इस समय नई कोशिकाएं बनती हैं ।*</p><p><br /></p><p>*★ रात्रि 1 से 3 – इस समय जीवनीशक्ति विशेष रूप से लीवर में होती है । अन्न का सूक्ष्म पाचन करना यह यकृत का कार्य है। इस समय का जागरण यकृत (लीवर) व पाचन-तंत्र को बिगाड़ देता है । इस समय यदि जागते रहे तो शरीर नींद के वशीभूत होने लगता हैं, दृष्टि मंद होती है और शरीर की प्रतिक्रियाएं मंद होती हैं। अतः इस समय सड़क दुर्घटनाएँ अधिक होती हैं।*</p><p><br /></p><p>*🚩नोट :– ऋषियों व आयुर्वेदाचार्यों ने बिना भूख लगे भोजन करना वर्जित बताया है। अतः प्रातः एवं शाम के भोजन की मात्रा ऐसी रखे, जिससे ऊपर बताए भोजन के समय में खुलकर भूख लगे। जमीन पर कुछ बिछाकर सुखासन में बैठकर ही भोजन करें। इस आसन में मूलाधार चक्र सक्रिय होने से जठराग्नि प्रदीप्त रहती है। कुर्सी पर बैठकर भोजन करने में पाचनशक्ति कमजोर तथा खड़े होकर भोजन करने से तो बिल्कुल नहींवत् हो जाती है। इसलिए ʹबुफे डिनरʹ से बचना चाहिए।*</p><p><br /></p><p>*🚩पृथ्वी के चुम्बकीय क्षेत्र का लाभ लेने हेतु सिर पूर्व या दक्षिण दिशा में करके ही सोयें, अन्यथा अनिद्रा जैसी तकलीफें होती हैं।*</p><p><br /></p><p>*🚩शरीर की जैविक घड़ी को ठीक ढंग से चलाने हेतु रात्रि को बत्ती बंद करके सोयें। इस संदर्भ में हुए शोध चौंकाने वाले हैं। देर रात तक कार्य या अध्ययन करने से और बत्ती चालू रख के सोने से जैविक घड़ी निष्क्रिय होकर भयंकर स्वास्थ्य-संबंधी हानियाँ होती हैं। अँधेरे में अथवा कम प्रकाश में सोने से यह जैविक घड़ी ठीक ढंग से चलती है।*</p><p><br /></p><p>*🚩आप अपना जीवन नियमित बनाएं और स्वस्थ रहें।*</p>Danendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.com0tag:blogger.com,1999:blog-7846213166332577368.post-25559026162094959242022-04-17T18:20:00.000-07:002022-04-17T18:20:04.802-07:00जैन धर्म एक दृष्टि में<p> </p><p><br /></p><p>जैन धर्म भारत का एक प्राचीन धर्म है। ‘जैन धर्म’ का अर्थ है ‘जिन द्वारा प्रवर्तित धर्म’। ‘जैन’ कहते हैं उन्हें, जो ‘जिन’ के अनुयायी हों। ‘जिन’ शब्द बना है ‘जि’ धातु से। ‘जि’ माने-जीतना । ‘जिन’ माने जीतने वाला। जिन्होंने अपने मन को जीत लिया, अपनी वाणी को जीत लिया और अपनी काया को जीत लिया, वे हैं ‘जिन’। जैन धर्म अर्थात ‘जिन’ भगवान् का धर्म। जैन धर्म में अहिंसा को परम धर्म माना जाता है और कोई सृष्टिकर्ता ईश्वर नहीं माना जाता।</p><p> </p><p>जैन ग्रंथों के अनुसार इस काल के प्रथम तीर्थंकर ऋषभदेव द्वारा जैन धर्म का प्रादुर्भाव हुआ था। जैन धर्म की प्राचीनता प्रामाणिक करने वाले अनेक उल्लेख अजैन साहित्य और खासकर वैदिक साहित्य में प्रचुर मात्रा में हैं।</p><p><br /></p><p>व्रत</p><p>जैन धर्म में श्रावक और मुनि दोनों के लिए पाँच व्रत बताए गए है। तीर्थंकर आदि महापुरुष जिनका पालन करते है, वह महाव्रत कहलाते है –</p><p><br /></p><p>1.अहिंसा – किसी भी जीव को मन, वचन, काय से पीड़ा नहीं पहुँचाना।</p><p>2.सत्य – हित, मित, प्रिय वचन बोलना।</p><p>3.अस्तेय – बिना दी हुई वस्तु को ग्रहण नहीं करना।</p><p>4.ब्रह्मचर्य – मन, वचन, काय से मैथुन कर्म का त्याग करना।</p><p>5.अपरिग्रह- पदार्थों के प्रति ममत्वरूप परिणमन का बुद्धि पूर्वक त्याग।</p><p><br /></p><p>मुनि इन व्रतों का सूक्ष्म रूप से पालन करते है, वही श्रावक स्थूल रूप से करते है।</p><p> </p><p>जैन ईश्वर को मानते हैं। लेकिन ईश्वर को सत्ता सम्पन्न नही मानते ईश्वर सर्व शक्तिशाली त्रिलोक का ज्ञाता द्रष्टा है पर त्रिलोक का कर्ता नही। जैन लोग ईश्वर को सृष्टिकर्ता नहीं मानते, जिन या अरिहन्त को ही ईश्वर मानते हैं। उन्हीं की प्रार्थना करते हैं और उन्हीं के निमित्त मंदिर आदि बनवाते हैं।</p><p> </p><p>जैन धर्म मे 24 तीर्थंकरों को माना जाता है।</p><p> </p><p>तीर्थंकर धर्म तीर्थ का प्रवर्तन करते है। इस काल के २४ तीर्थंकर है-</p><p><br /></p><p>क्रमांक तीर्थंकर</p><p>1 ऋषभदेव- इन्हें ‘आदिनाथ’ भी कहा जाता है</p><p>2 अजितनाथ</p><p>3 सम्भवनाथ</p><p>4 अभिनंदन जी</p><p>5 सुमतिनाथ जी</p><p>6 पद्ममप्रभु जी</p><p>7 सुपार्श्वनाथ जी</p><p>8 चंदाप्रभु जी</p><p>9 सुविधिनाथ- इन्हें ‘पुष्पदन्त’ भी कहा जाता है</p><p>10 शीतलनाथ जी</p><p>11 श्रेयांसनाथ</p><p>12 वासुपूज्य जी</p><p>13 विमलनाथ जी</p><p>14 अनंतनाथ जी</p><p>15 धर्मनाथ जी</p><p>16 शांतिनाथ</p><p>17 कुंथुनाथ</p><p>18 अरनाथ जी</p><p>19 मल्लिनाथ जी</p><p>20 मुनिसुव्रत जी</p><p>21 नमिनाथ जी</p><p>22 अरिष्टनेमि जी – इन्हें ‘नेमिनाथ’ भी कहा जाता है। जैन मान्यता में ये नारायण श्रीकृष्ण के चचेरे भाई थे।</p><p>23 पार्श्वनाथ</p><p>24 वर्धमान महावीर – इन्हें वर्धमान, सन्मति, वीर, अतिवीर भी कहा जाता है।</p><p> </p><p>अर्हंतं , जिन, ऋषभदेव, अरिष्टनेमि आदि तीर्थंकरों का उल्लेख ऋग्वेदादि में बहुलता से मिलता है, जिससे यह स्वतः सिद्ध होता है कि वेदों की रचना के पहले जैन-धर्म का अस्तित्व भारत में था।श्रीमद् भागवत में श्री ऋषभदेव को विष्णु का आठवाँ अवतार और परमहंस दिगंबर धर्म का प्रतिपादक कहा है। विष्णु पुराण में श्री ऋषभदेव, मनुस्मृति में प्रथम जिन (यानी ऋषभदेव ) स्कंदपुराण , लिंगपुराण आदि में बाईसवें तीर्थंकर अरिष्टनेमि का उल्लेख आया है। दीक्षा मूर्ति-सहस्रनाम, वैशम्पायन सहस्रनाम महिम्न स्तोत्र में भगवान जिनेश्वर व अरहंत कह के स्तुति की गई है।</p><p> </p><p>योग वाशिष्ठ में श्रीराम ‘जिन’ भगवान की तरह शांति की कामना करते हैं। </p><p> </p><p>इसी तरह रुद्रयामलतंत्र में भवानी को जिनेश्वरी, जिनमाता, जिनेन्द्रा कहकर संबोधन किया है।</p><p> </p><p>नगर पुराण में कलयुग में एक जैन मुनि को भोजन कराने का फल कृतयुग में दस ब्राह्मणों को भोजन कराने के बराबर कहा गया है। अंतिम दो तीर्थंकर, पार्श्वनाथ और महावीर स्वामी ऐतिहासिक पुरुष है महावीर का जन्म ईसा से ५९९ वर्ष पहले होना ग्रंथों से पाया जाया है।</p><p> </p><p>शेष के विषय में अनेक प्रकार की अलौकीक और प्रकृति विरुद्ध कथाएँ हैं। ऋषभदेव की कथा भागवत आदि कई पुराणों में आई है और उनकी गणना हिंदुओं के २४ अवतारों में है। भगवान महावीर स्वामी के प्रधान शिष्य इंद्रभूति गौतम थे जिन्हें कुछ युरोपियन विद्वानों ने भ्रमवश शाक्य मुनी गोतम समझा था।</p><p> </p><p>जैन धर्म में दो संप्रदाय है-श्वेतांबर और दिगंबर। इनमें तत्व या सिद्धांतों में कोई भेद नहीं है।</p><p> </p><p>अर्हत् देव ने संसार को द्रव्यार्थिक नय की अपेक्षा से अनादि बताया है। जगत् का न तो कोई हर्ता है और न जीवों को कोई सुख दुःख देनेवाला है।अपने अपने कर्मों के अनुसार जीव सुख दुःख पाते हैं। जीव या आत्मा का मूल स्वभान शुद्ध, बुद्ध, सच्चिदानंदमय है, केवल पुदगल या कर्म के आवरण से उसका मूल स्वरुप आच्छादित हो जाता है। जिस समय यह पौद्गलिक भार हट जाता है उस समय आत्मा परमात्मा की उच्च दशा को प्राप्त होता है। जैन मत ‘स्याद्वाद’ के नाम से भी प्रसिद्ध है। स्याद्वाद का अर्थ है अनेकांतवाद अर्थात् एक ही पदार्थ में नित्यत्वऔर अनित्यत्व, सादृश्य और विरुपत्व, सत्व और असत्व, अभिलाष्यत्व और अनभिलाष्यत्व आदि परस्पर भिन्न धर्मों का सापेक्ष स्वीकार। इस मत के अनुसार आकाश से लेकर दीपक पर्यंत समस्त पदार्थ नित्यत्व और अनित्यत्व आदि उभय धर्म युक्त है।</p><p> </p><p>सात तत्त्व</p><p><br /></p><p>जैन ग्रंथों में सात तत्त्वों का वर्णन मिलता हैं।</p><p>1. जीव- जैन दर्शन में आत्मा के लिए “जीव” शब्द का प्रयोग किया गया हैं। आत्मा द्रव्य जो चैतन्यस्वरुप है।</p><p>2. अजीव- जड़ या की अचेतन द्रव्य को अजीव (पुद्गल) कहा जाता है।</p><p>3. आस्रव – पुद्गल कर्मों का आस्रव करना</p><p>4. बन्ध- आत्मा से कर्म बन्धना</p><p>5. संवर- कर्म बन्ध को रोकना</p><p>6. निर्जरा- कर्मों को शय करना</p><p>7. मोक्ष- जीवन व मरण के चक्र से मुक्ति को मोक्ष कहते हैं।</p><p><br /></p><p>नौ पदार्थ</p><p><br /></p><p>जैन ग्रंथों के अनुसार जीव और अजीव, यह दो मुख्य पदार्थ हैं। आस्रव,बन्ध,संवर,निर्जरा,मोक्ष,पुण्य, पाप अजीव द्रव्य के भेद हैं।</p><p><br /></p><p>छह द्रव्य (जैन दर्शन)</p><p><br /></p><p>छः शाश्वत द्रव्य</p><p><br /></p><p>जैन धर्म के अनुसार लोक ६ द्रव्यों (सब्स्टेंस) से बना है। यह ६ द्रव्य शाश्वत हैं अर्थात इनको बनाया या मिटाया नहीं जा सकता।यह है जीव, पुद्गल, धर्म, अधर्म , आकाश और काल।</p><p><br /></p><p>रत्नत्रय</p><p><br /></p><p>सम्यक् दर्शन</p><p>सम्यक् ज्ञान</p><p>सम्यक् चारित्र</p><p>यह रत्नत्रय आत्मा को छोड़कर अन्य किसी द्रव्य में नहीं रहता।</p><p><br /></p><p>चार कषाय</p><p><br /></p><p>क्रोध, मान, माया, लोभ।</p><p><br /></p><p>चार गति</p><p><br /></p><p>देव गति, मनुष्य गति, तिर्यञ्च गति, नर्क गति, (पञ्चम गति = मोक्ष)।</p><p><br /></p><p>चार निक्षेप</p><p><br /></p><p>नाम निक्षेप, स्थापना निक्षेप, द्रव्य निक्षेप, भाव निक्षेप।</p><p><br /></p><p>सम्यक्त्व के आठ अंग</p><p>निःशंकितत्त्व, निःकांक्षितत्त्व,</p><p>निर्विचिकित्सत्त्व, अमूढदृष्टित्व, उपबृंहन /उपगूहन, स्थितिकरण, प्रभावना, वात्सल्य</p><p><br /></p><p>अहिंसा</p><p><br /></p><p>अहिंसा और जीव दया पर बहुत ज़ोर दिया जाता है। सभी जैन शाकाहारी होते हैं।</p><p><br /></p><p>अनेकान्तवाद</p><p><br /></p><p>अनेकान्तवाद का अर्थ है- एक ही वस्तु में परस्पर विरोधी अनेक धर्म युगलों का स्वीकार।</p><p><br /></p><p>स्यादवाद</p><p><br /></p><p>स्यादवाद का अर्थ है- विभिन्न अपेक्षाओं से वस्तुगत अनेक धर्मों का प्रतिपादन।</p><p><br /></p><p>मन्त्र</p><p><br /></p><p>जैन धर्म का परम पवित्र और अनादि मूलमंत्र है-</p><p><br /></p><p>णमो अरिहंताणं। णमो सिद्धाणं। णमो आइरियाणं। णमो उवज्झायाणं। णमो लोए सव्वसाहूणं॥</p><p><br /></p><p>अर्थात अरिहंतों को नमस्कार, सिद्धों को नमस्कार, आचार्यों को नमस्कार, उपाध्यायों को नमस्कार, सर्व साधुओं को नमस्कार। ये पाँच परमेष्ठी हैं।</p><p><br /></p><p>काल चक्र</p><p><br /></p><p>जैन कालचक्र दो भाग में विभाजित है : उत्सर्पिणी और अवसर्पिणी</p><p>जिस प्रकार काल हिंदुओं में मन्वंतर कल्प आदि में विभक्त है उसी प्रकार जैन में काल दो प्रकार का है— उत्सर्पिणी और अवसर्पिणी।</p><p><br /></p><p>प्रत्येक उत्सर्पिणी और अवसर्पिणी में चौबीस चौबीस जिन तीर्थंकर होते हैं। ऊपर जो २४ तीर्थंकर गिनाए गए हैं वे वर्तमान अवसर्पिणी के हैं। जो एक बार तीर्थकर हो जाते हैं वे फिर दूसरी उत्सिर्पिणी या अवसर्पिणी में जन्म नहीं लेते। प्रत्येक उत्सिर्पिणी या अवसर्पिणी में नए नए जीव तीर्थंकर हुआ करते हैं। इन्हीं तीर्थंकरों के उपदेशों को लेकर गणधर लोग द्वादश अंगो की रचना करते हैं। ये ही द्वादशांग जैन धर्म के मूल ग्रंथ माने जाते है।</p><p><br /></p><p>इनके नाम ये हैं—</p><p><br /></p><p>आचारांग, सूत्रकृतांग, स्थानांग, समवायांग, भगवती सूत्र, ज्ञाताधर्मकथा, उपासक दशांग, अंतकृत् दशांग, अनुत्तोरोपपातिक दशांग, प्रश्न व्याकरण, विपाकश्रुत, हृष्टिवाद। </p><p><br /></p><p>इनमें से ग्यारह अंश तो मिलते हैं पर बारहवाँ हृष्टिवाद नहीं मिलता। ये सब अंग अर्धमागधी प्राकृत में है और अधिक से अधिक बीस बाईस सौ वर्ष पुराने हैं। इन आगमों या अंगों को श्वेताबंर जैन मानते हैं। पर दिगंबर पूरा पूरा नहीं मानते। उनके ग्रंथ संस्कृत में अलग है जिनमें इन तीर्थंकरों की कथाएँ है और २४ पुराण के नाम से प्रसिद्ध हैं।</p><p> </p><p>जैन धर्म कितना प्राचीन है, ठीक ठीक नहीं कहा जा सकता। जैन ग्रंथो के अनुसार जैन धर्म अनादिकाल से है। महावीर स्वामी या वर्धमान ने ईसा से ५२७ वर्ष पूर्व निर्वाण प्राप्त किया था। इसी समय से पीछे कुछ लोग विशेषकर यूरोपियन विद्वान् जैन धर्म का प्रचलित होना मानते हैं। जैनों ने अपने ग्रंथों को आगम , पुराण आदि में विभक्त किया है।</p><p><br /></p><p>प्रो॰ जेकोबी आदि के आधुनिक अन्वेषणों के अनुसार यह सिद्ध किया गया है की जैन धर्म बौद्ध धर्म से पहले का है। उदयगिरि , जूनागढ आदि के शिलालेखों से भी जैनमत की प्राचीनता पाई जाती है। </p><p><br /></p><p>हिन्दू ग्रन्थ, स्कन्द पुराण (अध्याय ३७) के अनुसार:</p><p>“ऋषभदेव नाभिराज के पुत्र थे, ऋषभ के पुत्र भरत थे, और इनके ही नाम पर इस देश का नाम “भारतवर्ष” पड़ा”।</p><p><br /></p><p>भारतीय ज्योतिष में यूनानियों की शैली का प्रचार विक्रमीय संवत् से तीन सौ वर्ष पीछे हुआ।पर जैनों के मूल ग्रंथ अंगों में यवन ज्योतिष का कुछ भी आभास नहीं है। जिस प्रकार ब्रह्मणों की वेद संहिता में पंचवर्षात्मक युग है और कृत्तिका से नक्षत्रों की गणना है उसी प्रकार जैनों के अंग ग्रंथों में भी है। इससे उनकी प्राचीनता सिद्ध होती है।</p><p> </p><p>भगवान महावीर के बाद</p><p><br /></p><p>भगवान महावीर के पश्चात इस परंम्परा में कई मुनि एवं आचार्य भी हुये है, जिनमें से प्रमुख हैं-</p><p><br /></p><p>भगवान महावीर के पश्चात ६२ वर्ष में तीन केवली (५२७ -४६५ बी सी )</p><p>1. आचार्य गौतम गणधर (६०७ -५१५ बी .सी .)</p><p>2. आचार्य सुधर्मास्वामी (६०७ -५०७ बी .सी .)</p><p>3. आचार्य जम्बूस्वामी (५४२ -४६५ बी .सी .)</p><p><br /></p><p>इसके पश्चात 100 बर्षो में पॉच श्रुत केवली (४६५ -३६५ बी .सी .)</p><p>आचार्य भद्रबाहु- अंतिम श्रुत केवली (४३३ -३५७ )</p><p>आचार्य कुन्दकुन्द स्वामी (२०० ए .डी .)</p><p>आचार्य उमास्वामी (२०० ए .डी .)</p><p>आचार्य समन्तभद्र</p><p>आचार्य पूज्यपाद (४७४ -५२५ )</p><p>आचार्य वीरसेन (७९० -८२५ )</p><p>आचार्य जिनसेन (८०० -८८० )</p><p>आचार्य नेमिचन्द्र सिद्धान्तचक्रवर्ती</p><p><br /></p><p> धर्मग्रंथ</p><p><br /></p><p>समस्त जैन आगम ग्रंथो को चार भागो मैं बांटा गया है</p><p>(१) प्रथमानुयोग्</p><p>(२) करनानुयोग</p><p>(३) चरणानुयोग</p><p>(४) द्रव्यानुयोग</p><p><br /></p><p>तत्त्वार्थ सूत्र- सभी जैनों द्वारा स्वीकृत ग्रन्थ</p><p><br /></p><p>दिगम्बर ग्रन्थ : प्रमुख जैन ग्रन्थ हैं :-</p><p><br /></p><p>षट्खण्डागम- मूल आगम ग्रन्थ</p><p><br /></p><p>आचार्य कुंद कुंद द्वारा विरचित ग्रन्थ-</p><p><br /></p><p>समयसार , प्रवचनसार, रत्नकरण्ड श्रावकाचार, पुरुषार्थ सिद्धयुपाय, आदिपुराण, इष्टोपदेश, आप्तमीमांसा, मूलाचार, द्रव्यसंग्रह, गोम्मटसार,</p><p><br /></p><p>श्वेताम्बर ग्रन्थ: कल्पसूत्र</p><p><br /></p><p>त्यौहार: जैन धर्म के प्रमुख त्यौहार इस प्रकार हैं।</p><p>पंचकल्याणक</p><p>महावीर जयंती</p><p>पर्युषण</p><p>ऋषिपंचमी</p><p>जैन धर्म में दीपावली</p><p>ज्ञान पंचमी</p><p>दशलक्षण धर्म</p><p><br /></p><p>जैन दर्शन का अगाथ भण्डार हैं और अब नित नए ढंग से नयी नयी शोध हो रहे हैं जिससे जैन सिद्धांत की पुष्टि होती हैं ।</p>Danendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.com0tag:blogger.com,1999:blog-7846213166332577368.post-10741637239019339932019-09-07T18:27:00.003-07:002019-09-07T18:27:58.917-07:00What is Das Lakshan ParvaParyushan Parv is celebrated by shwetanbar jains which is 8 days festival. The last of there fest it Bhado sudi chauth while the next day is bhado sudi panchmi on which our festival daslakshan starts. Daslakshan is celebrated by Digambers which is 10days festival. As majority of Jains are shwetambar we stay unaware about this fact!<br />
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Say Daslakshan parv ki Jai!<br />
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What is Das Lakshan Parva<br />
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Daslakshan Parva (Festival of the Ten Virtues) is celebrated by the Digambara Jains. Normally, Eating, drinking and being merry are associated with festivals but daslakshan is the opposite. During daslakshan Jains practise penances, vows, fast and study. If not fasting, they refrain from eating root vegetables.<br />
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Daslakshan is the time to celebrate the natural qualities of the soul.<br />
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The real purpose of daslakshan is to purify our soul by staying closer to our own soul, to look at our own faults, to ask for forgiveness for the mistakes we have committed knowingly or unknowingly, and apply vows to destroy karmas. The main cause of all sorrows and sufferings is impurity of soul. In this period each and every individual tries to purify his soul through different spiritual practices in 10 days.<br />
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Day 1: Uttam Kshama<br />
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a) We forgive those who have wronged us and seek forgiveness from those we have wronged. Forgiveness is sought not just from human colleagues, but from all living beings ranging from one sensed to five sensed. If we do not forgive or seek forgiveness but instead harbor resentment, we bring misery and unhappiness on ourselves and in the process shatter our peace of mind and make enemies. Forgiving and seeking forgiveness oils the wheel of life allowing us to live in harmony with our fellow beings. It also attracts punya karma.<br />
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b) Forgiveness here is directed to oneself. The soul, in a state of mistaken identity or false belief, assumes that it consists of the body, the karmas and the emotions – likes, dislikes, anger, pride etc. As a result of this incorrect belief it inflicts pain upon itself and is thus the cause of its own misery. Nischay Kshama Dharma teaches the soul to correctly identify itself by encouraging it to contemplate in its true nature and hence achieve the state of correct belief or Samyak Dharshan. It is only by achieving Samyak Dharshan that the soul ceases to inflict pain on itself and attains supreme happiness.<br />
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Day - 2: UTTAM MARDAV (Modesty / Humility)<br />
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a) Wealth, good looks, reputable family or intelligence often lead to pride. Pride means to believe one to be superior to others and to look down on others. By being proud you are measuring your worth by temporary material objects. These objects will either leave you or you will be forced to leave them when you die. These eventualities will cause you unhappiness as a result of the ‘dent’ caused to your self-worth. Being humble will prevent this. Pride also leads to the influx of the bad deed or paap karmas.<br />
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b) All souls are equal, none being superior or inferior to another. In the words of Srimad Rajchandra: “Sarva Jeev Che Sidh Sum, Je Samje Te Thai – All souls are akin to the Sidh; those who understand this principle will achieve that state”. The Nischay view encourages you to understand your true nature. All souls have the potential to be liberated souls (Sidh Bhagvan). The only difference between the liberated souls and those in bondage is that the former have attained liberation as a result of their ‘effort’. With effort, even the latter can achieve liberation.<br />
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Day – 3 : UTTAM AARJAV ( Straightforwardness )<br />
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a) The action of a deceitful person is to think one thing, speak something else and do something entirely different. There is no harmony in his thought, speech and actions. Such a person loses credibility very quickly and lives in constant anxiety and fear of his deception being exposed. Being straight-forward or honest oils the wheel of life. You will be seen to be reliable and trustworthy. Deceitful actions lead to the influx of paap karmas.<br />
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b) Delusion about one’s identity is the root cause of unhappiness. Be straightforward to yourself and recognize your true nature. The soul is made up of countless qualities like knowledge, happiness, effort, faith, and conduct. It has the potential to achieve omniscience (Keval Gnan) and reach a state of supreme bliss. Again, the body, the karmas, the thoughts and all the emotions are separate from the true nature of the soul. Only by practicing Nischay Arjav Dharma will one taste the true happiness that comes from within.<br />
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Day – 4 : UTTAM SHAUCH ( Contentment )<br />
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a) Be content with the material gains that you have accomplished thus far. Contrary to popular belief, striving for greater material wealth and pleasure will not lead to happiness. Desire for more is a sign that we do not have all that we want. Reducing this desire and being content with what we have leads to satisfaction. Accumulating material objects merely fuels the fire of desire.<br />
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b) Contentment or happiness, derived from material objects, is only perceived to be so by a soul in a state of false belief. The fact is that material objects do not have a quality of happiness and therefore happiness cannot be obtained from them! The perception of ‘enjoying’ material objects is indeed only that – a perception! This perception rewards the soul with only misery and nothing else. Real happiness comes from within, as it is the soul that possesses the quality of happiness.<br />
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Day – 5 : UTTAM SATYA ( Truth )<br />
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a) If talking is not required, then do not talk. If it is required then only use the minimum of words, and all must all be absolutely true. Talking disturbs the stillness of the mind. Consider the person who lies and lives in fear of being exposed. To support one lie he has to utter a hundred more. He becomes caught up in a tangled web of lies and is seen as untrustworthy and unreliable. Lying leads to an influx of paap karma.<br />
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b) Satya comes from the word Sat, which means existence. Existence is a quality of the soul. Recognising the soul’s true nature as it really exists and taking shelter in the soul is practising Nischay Satya Dharma.<br />
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Day – 6 : UTTAM SANYAM ( Self-Restraint )<br />
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a) i)Restraining from injury to life – Jains go to great lengths, compared to other world religions, to protect life. This encompasses all living beings, from one-sensed onwards. The purpose of not eating root vegetables is that they contain countless one-sensed beings termed ‘nigod’. During Paryushan the Jains also do not eat green vegetables to reduce harm to the lower sensed beings.<br />
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ii) Self-restraint from desires or passions – These lead to pain and are therefore to be avoided.<br />
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b) i) Restraining injury to the self – This has been elaborated upon in Nischay Kshma Dharma.<br />
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ii) Self restraint from desires or passions – Emotions, e.g. likes, dislikes or anger lead to misery and need to be eradicated. They are not part of the true nature of the soul and only arise when the soul is in a state of false belief. The only method to free oneself from these is to contemplate on the true nature of the soul and in the process commence the journey to liberation or moksha.<br />
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Day – 7 UTTAM TAP ( Penance )<br />
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a) This does not only mean fasting but also includes a reduced diet, restriction of certain types of foods, avoiding tasty foods, etc. The purpose of penance is to keep desires and passions in control. Over-indulgence inevitably leads to misery. Penance leads to an influx of punya karmas.<br />
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b) Meditation prevents the rise of desires and passions in the soul. In a deep state of meditation the desire to intake food does not arise. Our first Tirthankara, Adinath Bhagwan was in such a meditative state for six months, during which he observed Nischay Uttam Tap. The only food he consumed during these six months was the happiness from within.<br />
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Day – 8 : UTTAM TYAG ( Renunciation )<br />
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a) Contrary to popular belief, renouncing worldly possessions leads to a life of contentment and assists in keeping desires in check. Controlling desires lead to an influx of punya karma. Renunciation is done at the highest level by our monks who renounce not only the household but also their clothes. A person’s strength is measured not by the amount of wealth he accumulates but by the amount of wealth he renounces. By this measure our monks are the richest.<br />
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b) Renouncing the emotions, the root cause of misery, is Nischay Uttam Tyag, which is only possible by contemplating on the true nature of the soul.<br />
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Day – 9 : UTTAM AAKINCHAY ( Non-attachment )<br />
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a) This assists us in detaching from external possessions. Historically ten possessions are listed in our scriptures: ‘land, house, silver, gold, wealth, grain, female servants, male servants, garments and utensils’. Remaining unattached from these helps control our desires and leads to an influx of punya karmas.<br />
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b) This assists us in being unattached from our internal attachments: false belief, anger, pride, deceit, greed, laughter, liking, disliking, lamentation, fear, disgust, male sexual desire, female sexual desire and hybrid sexual desire. Ridding the soul of these leads to its purification<br />
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Day-10 : Uttam Bhramcharya (Supreme Celibacy)<br />
Brahmacharya is derived from the word Brahma – Soul and charya – to dwell. Brahmacharya means to dwell in your soul. Only by residing in the soul are you the master of the Universe. Residing outside your soul makes you a slave to desires.This means not only refraining from sexual intercourse but also includes all pleasures associated with the sense of touch, e.g. a cool breeze on a hot summers day or using a cushion for a hard surface. Again this dharma is practiced to keep our desires in check. The monks practice this to the highest degree with all their body, speech and mind. The householder refrains from sexual intercourse with anyone except his or her spouse.Hence this day is celebrated to observe the great vow of celibacy; to have devotion for the inner soul and the omniscient Lord.<br />
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🙏🙏🙏🙏🙏🙏🙏🙏Danendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.com0tag:blogger.com,1999:blog-7846213166332577368.post-51730961191599671052019-09-04T21:49:00.001-07:002019-09-04T23:06:49.288-07:00 Paryushan Parv ---.Uttam Chhama--Uttam Mardav & Uttam Arjav*दश लक्षण धर्म एक झलक*<br />
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प्रथम दिन<br />
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*उत्तम क्षमा*<br />
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जैन धर्म में दश लक्षण पर्व पर दस दिन तक आत्मा के दश धर्मों की विशेष उपासना की जाती है इसलिए इन्हें धर्म के दशलक्षण कहते हैं । व्यवहार से स्वरूप समझने के अभिप्राय से प्रत्येक दिन क्रम से एक एक धर्म का स्वरूप समझा और समझाया जाता है ।<br />
पहला दिन *उत्तम क्षमा* का होता है । उत्तम शब्द से तात्पर्य है सम्यग्दर्शन अर्थात् सच्चा विश्वास । यह त्रिरत्नों में पहला रत्न कहलाता है ।<br />
मनुष्य की आध्यात्मिक उन्नति के लिए यह पहली शर्त है । इसके बिना मोक्ष मार्ग प्रारंभ ही नहीं होता है ।<br />
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*आत्मा में जब क्रोध रूपी विभाव का अभाव होता है तब उसका क्षमा स्वभाव प्रगट होता है ।*<br />
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हमने हमेशा से क्रोध को स्वभाव माना है यह हमारी सबसे बड़ी भूल है ।हम अक्सर कहते हैं कि अमुक व्यक्ति क्रोधी स्वभाव का है । क्रोध विकार है स्वभाव नहीं । स्वभाव है क्षमा जो आत्मा का स्वाभाविक धर्म है ।<br />
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जैन परम्परा में प्रत्येक धर्म की व्याख्या मुख्यतः दो नयों (दृष्टियों ) के आधार पर की जाती है ।<br />
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अध्यात्म ( निश्चय नय ) की दृष्टि से क्षमा स्वभाव वाली आत्मा के आश्रय से पर्याय में क्रोध रूप विकार की उत्पत्ति नहीं होना ही क्षमा है और व्यवहार की दृष्टि से क्रोध का निमित्त मिलने पर भी उत्तेजित नहीं होना ,उनके प्रतिकार रूप प्रवृत्ति के न होने को ही उत्तम क्षमा कहा जाता है ।<br />
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*दूसरों की गलती की सजा खुद को देने का नाम क्रोध है ।*<br />
हमारे क्रोध का सबसे बड़ा कारण है कि अज्ञानता के कारण हम दूसरों को अपने इष्ट या अनिष्ट का कारण मानते हैं ,दूसरों से ज्यादा अपेक्षाएं करते हैं । तत्त्वज्ञान के अभ्यास से जब हम यह समझने लगेंगे कि अपने अच्छे या बुरे के लिए हमारे खुद के किये कर्म दोषी हैं ,दूसरा तो निमित्त मात्र है , तब हमारे जीवन में क्रोध की कमी आना शुरू हो जाएगी और क्षमा स्वभाव प्रगट होना शुरू हो जाएगा ।<br />
हम चाहें कितना भी तर्क कर लें लेकिन अंत में निष्कर्ष यही निकलता है कि क्रोध दुख रूप है और क्षमा सुख रूप ।<br />
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*आज दिल के रंजोगम चलो मिलकर साफ कर दें* ,<br />
*जीएंगे कब तक घुटन में अब सभी को माफ कर दें* ।<br />
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*मांग लें माफी गुनाहों की जो अब तक हमने किए*,<br />
*अब नहीं कोई शिकायत दुनिया को ये साफ कर दें* ।।<br />
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प्रो अनेकांत कुमार जैन ,नई दिल्ली<br />
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Day 2</div>
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Aaj ka Dharam</div>
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🙏 *उत्तम मार्दव* 🙏</div>
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*Uttam Mardava* </div>
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Supreme Modesty, Humility</div>
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In both, character and behaviour</div>
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*मान कशाय* का अभाव</div>
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It is victory over *ego and pride*</div>
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प्रायः सभी व्यक्तियों के अंतःकरण में यह भाव रहता है कि लोग मुझे अच्छा-भला आदमी कहें और मेरा सम्मान करें, साथ ही मेरे हर कार्य की प्रशंसा करें, मेरे पास जो ज्ञान और वैभव आदि है, वह सर्वश्रेष्ठ है, ऐसा दुनिया के सभी लोग कहें एवं स्वीकार करें। इस तरह के भाव मान-कषाय के कारण आदमी के अंतःकरण में उठते हैं। मान के वशीभूत होकर व्यक्ति जिस धरातल पर खड़ा होता है, उससे अपने आपको बहुत ऊपर समझने लगता है। इसी अहंकार के कारण आदमी पद और प्रतिष्ठा की अंधी दौड़ में शामिल हो जाता है, जो उसे अत्यंत गहरे गर्त में धकेलती है। पर्युषण पर्व का द्वितीय ‘उत्तम मार्दव’ नामक दिवस, इसी अहंकार पर विजय प्राप्त करने की कला को समझने एवं सीखने का होता है।</div>
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Wealth, good looks, reputable family or intelligence often lead to pride. Pride means to believe one to be superior to others and to look down on others. By being proud you are measuring your worth by temporary material objects. These objects will either leave you or you will be forced to leave them when you die. These eventualities will cause you unhappiness as a result of the ‘dent’ caused to your self-worth. Being humble will prevent this. Pride also leads to the influx of the bad deed or paap karmas.</div>
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*All souls are equal, none being superior or inferior to another.*</div>
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जय जिनेन्द्र !<br />
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प्रस्तुत शृंखला मुनिवर क्षमासागरजी महाराज के दश धर्म पर दिए गए प्रवचनों का सारांश रूप है| पूर्ण प्रवचन "गुरुवाणी" शीर्षक से प्रकाशितपुस्तक में उपलब्ध हैं. हमेंआशा है की इस छोटे से प्रयास से आप लाभ उठा रहे होंगे और इसे पसंद<br />
भी कर रहे होंगे.<br />
इसी शृंखला में आज "उत्तम आर्जव" धर्म पर यह झलकी प्रस्तुत कर रहे हैं.<br />
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"उत्तम आर्जव"<br />
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जीवन में उलझनें दिखावे और आडम्बर की वजह से हैं . हमारी कमजोरियां जो मजबूरी की तरह हमारे जीवन में शामिल हो गयी हैं , उनको अगर हम रोज़ रोज़ देखते रहेऔर उन्हें हटाने की भावना भाते रहे तो बहुत आसानी से इन चीज़ों को अपने जीवन में घटा बढा सकते हैं . हमारे जीवन का प्रभाव आसपास के वातावरण पे भी पड़ता है.जब हमारे अंदर कठोरता आती है तो आसपास का परिवेश भी दूषित होता है इसीलिए इस बात का सदैव ध्यान रखना चाहिए की हमारे व्यव्हारसे किसी को कष्ट न हो .<br />
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दुसरे के साथ हम रूखा व्यव्हार करेंगे , दुसरे के साथ छल कपट करेंगे , धोखा देंगे और इसमें आनंद मानेंगे तो हमारी विश्वसनीयता और प्रमाणिकता दोनों ही धीरे धीरेकरके ख़तम हो जायेगी . वर्तमान में येही हो रहा है . हम कृत्रिम हो गए हैं ,दिखावा करने लगे हैं जिससे लोगों के मन में हमारे प्रति विश्वास नहीं रहा ,एक दुसरे के प्रतिसंदेह ज्यादा हो गया , यहाँ तक की परिवार में भी एक -दुसरे के प्रति स्नेह ज्यादा है -विश्वास कम है . लेकिन रिश्ते तो सब विश्वास से चलते हैं . रिश्ता चाहे भगवान् से होया संसार के व्यक्तियों से या वस्तुओं से , सभी विश्वास और श्रध्दा के बल पे ही हैं . यदि हम श्रध्दा और विश्वास बनाये रखना चाहते हैं तो हमारा फ़र्ज़ है की हम आडम्बरसे बचें , अपने मन को सरल बनाने की कोशिश करें .<br />
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सरलता के मायने हैं - इमानदारी ,सरलता के मायने हैं - स्पष्टवादिता ,सरलता के मायने हैं - उन्मुक्त ह्रदय होना , सरलता के मायने हैं - सादगी , सरलता के मायने हैं -भोलापन , संवेदनशीलता और निष्कपटता .<br />
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हमें इन बातों को धीरे धीरे अपने जीवन में लाना होगा , या फिर इनसे विरोधी जो चीज़ें हैं उनसे बचने का प्रयास करना होगा . इमानदार और सरल होने पे यह मुश्किलखड़ी हो सकती है की लोग हमें हानि पहुंचायें . यह मुश्किल थोडी बढेगी पर इसके बाद भी हमें अपनी इमानदारी बनाये रखना है . किसी ने हमको ठग लिया तो हम भी उसेठग लें यह बात गलत है . यह बात मनुष्य जीवन में सीख लेना है की -<br />
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"कबीरा आप ठगाइए ,और न ठगिये कोए<br />
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आप ठगाए सुख उपजे ,पर ठगिये दुःख होए "<br />
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कोई अपने को ठग ले तो कोई हर्ज़ नहीं पर इस बात का संतोष तो रहेगा की मैंने तो किसी को धोका नहीं दिया. एक<br />
बार धोका देना,या छल कपट करने का परिणाम हमेंसिर्फ इस जीवन में नहीं बल्कि आगे आने वाले कई भवों तक भोगनापड़ेगा .<br />
बाबा भारती के घोडे की बात तो सबको मालूम है . बाबा भारती से डाकू ने घोड़ा छीन लिया लेकिन बाबा भारती ने डाकू से यही कहा की -'यह बात किसी से कहना मत नहींतो लोगों का विश्वास उठ जायेगा की दीन हीन की मदद नहीं करना चाहिए '. एक बार हम धोखा दे देते हैं तो हमारी इमानदारी पर संदेह होने लगता है ,इसलिए सरलतावही है जिसमें हम इमानदार रहते हैं , दूसरों के साथ छल नहीं करते , विश्वास और प्रमाणिकता बनाये रखते हैं . हम कहीं भी हो ,हमारा ह्रदय उन्मुक्त होना चाहिए .<br />
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गुरुवर क्षमासागरजी महाराज की जय!<br />
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____________________-______________<br />
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<br />Danendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.com0tag:blogger.com,1999:blog-7846213166332577368.post-79211599892460968772019-06-23T18:11:00.002-07:002019-06-23T18:11:59.617-07:00हमारे जीवन का उद्देश्य क्या है....? *हमारे जीवन का उद्देश्य क्या है....?*<br />
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*नर तन सम नहिं कवनिउ देही।*<br />
*जीव चराचर जाचत तेही॥*<br />
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*नरक स्वर्ग अपबर्ग निसेनी।*<br />
*ग्यान बिराग भगति सुभ देनी॥*<br />
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मनुष्य शरीर के समान कोई शरीर नहीं है। चर-अचर सभी जीव उसकी याचना करते हैं। वह मनुष्य शरीर नरक, स्वर्ग और मोक्ष की सीढ़ी है तथा कल्याणकारी ज्ञान, वैराग्य और भक्ति को देने वाला है॥<br />
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मनुष्य जन्म अत्यन्त ही दुर्लभ है, मनुष्य जीवन का केवल एक ही उद्देश्य और एक ही लक्ष्य होता है, वह भगवान की अनन्य-भक्ति प्राप्त करना है। अनन्य-भक्ति को प्राप्त करके मनुष्य सुख और दुखों से मुक्त होकर कभी न समाप्त होने वाले आनन्द को प्राप्त हो जाता है।<br />
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यहाँ सभी सांसारिक संबंध स्वार्थ से प्रेरित होते हैं। हमारे पास किसी प्रकार की शक्ति है, धन-सम्पदा है, शारीरिक बल है, किसी प्रकार का पद है, बुद्धि की योग्यता है तो उसी को सभी चाहते है न कि हमको चाहते है। हम भी संसार से किसी न किसी प्रकार की विद्या, धन, योग्यता, कला आदि ही चाहते हैं, संसार को नहीं चाहते हैं।<br />
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इन बातों से सिद्ध होता है संसार में हमारा कोई नहीं है, सभी किसी न किसी स्वार्थ सिद्धि के लिये ही हम से जुड़े हुए है। सभी एक दूसरे से अपना ही मतलब सिद्ध करना चाहते हैं।<br />
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जीवात्मा रूपी हम, संसार रूपी माया से अपना मतलब सिद्ध करना चाहते हैं और माया रूपी संसार हम से अपना मतलब सिद्ध करना चाहता है। हम माया को ठगने में लगे रहते है और माया हमारे को ठगने में लगी रहती है इस प्रकार दोनों ठग एक दूसरे को ठगते रहते हैं।<br />
भ्रम के कारण हम समझते हैं कि हम माया को भोग रहें है जबकि माया जन्म-जन्मान्तर से हमारा भोग कर रही है<br />
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वास्तव में संसार को हमारे से जो अपेक्षा है, वही संसार हमारे से चाहता है। हमें अपनी शक्ति को पहचान कर संसार से किसी प्रकार की अपेक्षा न रखते हुए अपनी सामर्थ्य के अनुसार ही संसार की इच्छा को पूरी करनी चाहिए।<br />
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इस प्रकार से कार्य करने से ही जीवात्मा रूपी हम कर्म बंधन से मुक्त हो सकतें हैं। सामर्थ्य से अधिक सांसारिक इच्छाओं की पूर्ति करने से हम पुन: कर्म बंधन में बंध जाते हैं। हमें कर्म बंधन से मुक्त होने के लिये ही कर्म करना होता है, कर्म बंधन से मुक्त होना ही मोक्ष है।<br />
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मनुष्य कर्म बंधन से मुक्त होने पर ही जन्म-मृत्यु के चक्र से मुक्त होकर परम-लक्ष्य स्वरूप परमात्मा को प्राप्त हो जाता है।<br />
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जब तक संसार को हम अपना समझते रहेंगे और संसार से किसी भी प्रकार की आशा रखेंगे, तब तक परम-लक्ष्य की प्राप्ति असंभव है।<br />
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जब तक अपना सुख, आदर, सम्मान चाहते रहेंगे तब तक परमात्मा को अपना कभी नहीं समझ सकेंगे। परमात्मा की कितनी भी बातें कर लें, सुन भी लें, पढ़ भी लें लेकिन जब तक सुख की चाहत बनी रहेगी तब तक भगवान में मन नहीं लग पायेगा।<br />
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हम परमात्मा से परमात्मा को नहीं चाहते है, हम परमात्मा से संसारिक सुख, सांसारिक मान, सांसारिक सम्पदा चाहते हैं।<br />
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जब तक हमारे अन्दर परमात्मा से परमात्मा को ही पाने की चाहत नहीं होगी तब तक परमात्मा को कैसे प्राप्त हो सकेंगे? संसारिक सभी रिश्ते तो स्वार्थ के रिश्ते हैं, हमारी जितनी सामर्थ्य हो सके उतना ही सांसारिक रिश्तों को निभाने का प्रयत्न करना चाहिये।<br />
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हमें अपनी शक्ति-सामर्थ्य के अनुसार ही संसार की सेवा करनी चाहिये, स्वयं के सुख-सुविधा की अपेक्षा संसार से नही करनी चाहिये।<br />
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परमात्मा में हमारा मन तभी लग पायेगा जब तक हम यह नहीं समझ लेंगे कि संसार में न तो हमारा कभी कोई था, न ही कभी कोई हमारा होगा और न ही कोई हमारा है। केवल भगवान ही हमारे थे,<br />
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भगवान ही हमारे हैं और भगवान ही हमारे रहेंगे। इस संसार में कोई हमारा हो भी नहीं सकता है जो हमें चिर स्थाई सुख-सुविधा और प्रसन्नता दे सके। संसार में तो सभी सुख-सुविधा के भूखे हैं, मान के भूखे हैं, संपत्ति के भूखे हैं तो वह हमारे को सुख-सुविधा, मान-सम्मान, धन-संपदा कैसे दे सकते हैं?<br />
किसी कवि ने लिखा है........<br />
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*दाता एक राम, भीखारी सारी दुनियाँ।*<br />
*राम एक देवता, पुजारी सारी दुनियाँ*<br />
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संसार में तो हर कोई भिखारी हैं। इस संसार में तो हर एक भिखारी हर दूसरे भीखारी से भीख ही तो माँग रहा है लेकिन भ्रम के कारण स्वयं को दाता समझता है। जब कि दाता तो केवल परमात्मा ही है। हम जहाँ भी जाते है, वहाँ अपना स्वार्थ और अपनी सुख-सुविधा ही देखते हैं।<br />
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अपने मान की अपेक्षा रखते हैं, अपना स्वागत चाहते हैं, अपनी तारीफ सुनना चाहते है। यह सब हमें संसार से मिलता तो है यह सब क्षणिक मात्रा में लेकिन धोखा अधिक मिलता है। हमें दूसरों को सुख और प्रेम देना चाहिये परन्तु लेने की अपेक्षा नहीं करनी चाहिये।<br />
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मनुष्य के लिये दूसरों की सेवा करना और भगवान को निरन्तर याद करना यह दो कर्म मुख्य है। यदि जो मनुष्य यह दो कर्म नहीं करता हैं तो वह मनुष्य कहलाने का अधिकारी नहीं होता है, बल्कि ऎसा मनुष्य पशु-पक्षीयों के समान ही होता है।<br />
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जब हम किसी भी व्यक्ति से आदर-सम्मान चाहते हैं उससे हमें सम्मान नही मिलता है तो हमें कष्ट का अनुभव होता है तब हम कहते हैं वह व्यक्ति अच्छा नहीं है। यह किसी को जानने की कसौटी नहीं है।<br />
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बिना किसी मतलब के हर किसी का आदर-सम्मान तो भगवान और भगवान के भक्त महात्मा लोग ही किया करते है। जब तक हमारे अन्दर आदर-सत्कार पाने की इच्छा है, तब तक यह बात हम समझ नहीं सकते हैं।<br />
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संत कबीर दास जी कहते हैं..........<br />
*बुरा जो देखन मैं चला, बुरा न मिलिया कोय।*<br />
*जो मन खोजा आपना, तो मुझसे बुरा न कोय॥*<br />
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जब तक हम अपने मतलब की बात सोचते रहेंगे तब तक यही दिखलाई देगा कि भगवान ने हमारे को दुःख दे दिया, भगवान ने हमारे साथ यह कर दिया, संत-महात्मा ने यह कर दिया ऎसा उन्हे नहीं करना चाहिये। जब कि वास्तव में दोष हमारा स्वयं का ही है, संसार की वस्तु ही चाहते है। यदि परमात्मा को ही चाहेंगे तो सांसारिक सुख की इच्छा नहीं रहेगी।<br />
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जिस दिन परमात्मा को पाने की इच्छा जाग्रत हो जायेगी उसी दिन से संसार से कुछ भी पाने की इच्छा समाप्त हो जायेगी। जब हमें संसार से मान-सम्मान, पद-प्रतिष्ठा और स्वयं की तारीफ अच्छी न लगे तब समझना चाहिये कि परमात्मा को पाने की इच्छा उत्पन्न हुई है।<br />
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जब हम परमात्मा को चाहते हैं तब हमें अपमान, दुःख और किसी भी प्रकार की प्रतिकूलता में भी प्रसन्नता और आनंद का अनुभव होता है।<br />
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यह बात कुछ ऐसी है..... हमारी समझ में आये या न आये लेकिन महात्माओं से सुना है, जब कभी बीमार पड़ गये और कोई पानी पिलाने वाला न हो तो भी आनंद मिलता है। यदि कोई हमारी सेवा करता है तो वह भी अच्छा नहीं लगता है। यह बात हर किसी की समझ में नहीं आयेगी लेकिन सत्य है।<br />
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जो जगदीश का प्रेमी होता है उसको जगत के सुख अच्छे नहीं लगते हैं और जिसे सांसारिक सुख अच्छे लगते हैं तो उसको परमात्मा से प्रेम कैसे हो सकता है? इस ज्ञान को ग्रहण करने की शक्ति व्यक्ति के विवेक जाग्रत होने पर ही मिल सकती है।<br />
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श्री राम चरित मानस में तुलसी दास जी कहते हैं.........<br />
*बिनु सत्संग विवेक न होई, राम कृपा बिनु सुलभ न सोई।*<br />
*सतसंगत मुद मंगल मूला। सोई फल सिधि सब साधन फूला॥*<br />
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सत्संग के बिना मनुष्य का विवेक जाग्रत नहीं होता और सत्संग श्री राम जी की कृपा के बिना नहीं मिलता है। संतों की संगति आनंद और कल्याण का मुख्य मार्ग है, संतों की संगति ही परम-सिद्धि का फल है और सभी साधन तो फूल के समान है।<br />
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भगवान की कृपा निष्काम भाव से कर्तव्य समझ कर कर्म करने से प्राप्त होती है। इसलिये मनुष्य को संसार में भगवान की कृपा प्राप्त करने के लिये ही कर्म करना चाहिये। मनुष्य का संसार में विश्वास पतन का कारण होता है, और ईश्वर में विश्वास शाश्वत-सुख और परम-शान्ति का कारण होता है।<br />
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हम किसी का कहना मानें यह हमारे वश की बात है, कोई हमारा कहना मानें यह हमारे वश की बात नहीं होती है। इसी प्रकार किसी को सुख देना हमारे हाथ में होता है परन्तु किसी से सुख पाना हमारे हाथ में नहीं होता है। जो हमारे हाथ की बात है,<br />
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उसे करना ही स्वयं का उद्धार का कारण होती है, और जो हमारे हाथ की बात नहीं है उसे करना स्वयं के पतन का कारण होती है।<br />
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यदि हमें परमात्मा की तरफ चलना है तो हमें सांसारिक सुख अच्छे नहीं लगने चाहिए। जब हम पिछले कदम को छोड़ते हैं तभी हम आगे चल पाते हैं, जैसे-जैसे हम पिछले कदमों को छोड़ते जाते हैं<br />
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उतने ही आगे बढ़ते चले जाते हैं। इस प्रकार से आगे बढ़ते रहने से एक दिन मंज़िल पर पहुँच ही जायेंगे। यदि हम पिछले कदम को छोड़ेंगे नहीं तो आगे नही बढ़ सकते हैं इसी प्रकार हम सांसारिक सुख को छोड़ने की इच्छा करेंगे तभी परमात्मा का आनन्द प्राप्त कर पायेंगे।<br />
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दो नावों में सवार होकर नहीं चला जा सकता है। एक संसार रूपी भौतिक नाव है, दूसरी परमात्मा रूपी आध्यात्मिक नाव है। जब तक संसार रूपी नाव से नहीं उतरोगे तब तक परमात्मा रूपी नाव पर सवार कैसे हो सकते हैं?<br />
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जब संसार के लोग हमारा आदर करते है तो हमें समझना चाहिये कि हमारे ऊपर भगवान की कृपा है। वह हमारा आदर नहीं कर रहें हैं वह तो भगवान का आदर कर रहें होते हैं।<br />
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जिस प्रकार किसी पद पर आसीन व्यक्ति को कोई सलाम करता है तो वह सलाम उस व्यक्ति के लिये न होकर उस पद के लिये होता है। हमारा आदर तो केवल भगवान ही कर सकते है।<br />
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संसार में जब तक किसी व्यक्ति का स्वार्थ नहीं होता है तब तक वह किसी का भी आदर नहीं कर सकता है।<br />
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आज तक का इतिहास उठाकर देख लो इस संसार से कभी कोई तृप्त नही हुआ है। जो वस्तु जिसके पास अधिक है उसको उसकी उतनी ही अधिक ज़रुरत रहती है। जिसके पास धन अधिक है, उसको और अधिक धन पाने की इच्छा होती है।<br />
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जिस निर्धन व्यक्ति के पास रुपये नहीं है उसको पचास, सौ रुपये मिल जायेगें तो समझेगा कि बहुत मिल गया लेकिन जो जितना धनवान व्यक्ति होता है उसकी भूख उस निर्धन व्यक्ति से अधिक होती है।<br />
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संसार में हमें सुख-सम्पत्ति का त्याग नहीं करना है, परन्तु सुख-सम्पत्ति को पाने की इच्छा का त्याग करना चाहिये।<br />
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यह इच्छा ही तो हमारे पतन का कारण बनती आयी है। ज्ञान के द्वारा ही संसार का त्याग हो सकता है और सम्पूर्ण विश्वास के साथ ही परमात्मा से प्रेम हो सकता है। जिनसे भी हमारा संसारिक संबन्ध है उन सभी का हमारे ऊपर पूर्व जन्मों का कर्जा है, उन सभी का कर्जा चुकाने के लिये ही तो यह शरीर मिला है।<br />
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कर्जा तो हम चुकता करते हैं लेकिन साथ ही नया कर्जा हम फिर से चढ़ा लेते हैं। जब तक हम कर्जदार रहेंगे तो मुक्त कैसे हो सकते हैं। यह तभी संभव हो सकेगा जब कि हम इस संसार से नया कर्जा नहीं लेंगे। संसार तो केवल हमसे वस्तु ही चाहता है, हमारे को कोई नहीं चाहता है।<br />
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हम सभी के ऊपर मुख्य रूप से दो प्रकार का ही कर्जा है, एक शरीर जो प्रकृति का कर्जा है, दूसरा आत्मा जो परमात्मा का कर्जा है।<br />
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इसलिये हमें संसार से किसी भी वस्तु को पाने की इच्छा का त्याग कर देना चाहिये और शरीर सहित जो कुछ भी सांसारिक वस्तु हमारे पास है उसे सहज मन-भाव से संसार को ही सोंपना देनी चाहिये।<br />
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हम स्वयं आत्मा स्वरूप परमात्मा के अंश हैं इसलिये स्वयं को सहज मन-भाव से परमात्मा को सोंप चाहिये यानि भगवान के प्रति मन से, वाणी से और कर्म से पूर्ण समर्पण कर देना चाहिये। यही मानव जीवन का एक मात्र उद्देश्य है।<br />
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यही मनुष्य जीवन का एक मात्र लक्ष्य है। यही मानव जीवन की परमसिद्धि है। यही वास्तविक मुक्ति है। यह मुक्ति शरीर रहते हुए ही प्राप्त होती है। इसलिये यह मनुष्य जन्म अत्यन्त दुर्लभ है।<br />
Written by सुनील झा 'मैथिल'Danendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.com0tag:blogger.com,1999:blog-7846213166332577368.post-21404911401362498772019-06-12T18:32:00.000-07:002019-06-12T18:35:40.397-07:00ज्ञान , वैराग्य, माया , भक्ति , जीव और ईश्वर तुलसीकृत श्रीरामचरित मानस को लगभग सभी ने पढ़ा और सुना है, लेकिन वनवास के दौरान पंचवटी में भगवान श्रीराम जी व लक्ष्मण जी के मध्य जो सबसे महत्वपूर्ण संवाद हुआ था, शायद ही इस ओर किसी का ध्यान गया होगा। वैसे अब भी बहुत कम लोग होंगे, जिन्हें यह पढ़ने के बाद भी पसंद या समझ आए। जो इसके भाव को समझ सकें एवं जीवन में उतार सकें, उनके लिए समर्पित है यह लेख।<br />
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लक्ष्मण जी ने राम जी से अपने मन में उठ रही जिज्ञासा को पांच प्रश्नों के रूप में पूछा था। इसे यदि कोई अपने जीवन में अपना ले तो उसका जीवन पूरी तरह बदल सकता है।<br />
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लक्ष्मण जी ने पंचवटी में भगवान श्रीराम जी से पूछा था :<br />
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1- ज्ञान किसको कहते हैं?<br />
2- वैराग्य किसको कहते हैं?<br />
3- माया का स्वरूप बतलाइये?<br />
4- भक्ति के साधन बताइये कि भक्ति कैसे प्राप्त हो?<br />
5- जीव और ईश्वर में भेद बतलाइये?<br />
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भगवान श्री राम लक्ष्मण जी की बात सुनकर कहते हैं :<br />
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थोरेहि महं सब कहउं बुझाई।<br />
सुनहु तात मति मन चित्त लाई।।<br />
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अर्थात- थोड़े में ही सब समझा देता हूं। यही विविधता है कि थोड़े में ही ज्यादा समझा देता हू्ं।<br />
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1- पहले भगवान ने माया वाला सवाल उठाया है क्योंकि पहले माया को जान लेना चाहिए। भगवान कहते हैं कि माया वैसे तो अनिर्वचनीय है लेकिन फिर भी -<br />
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मैं अरु मोर तोर तैं माया।<br />
जेहिं बस कीन्हे जीव निकाया।।<br />
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अर्थात- मैं, मेरा और तेरा - यही माया है, केवल छह शब्दों में बता दिया। मैं अर्थात् जब ''मैं'' आता है तो ''मेरा'' आता है और जहां ''मेरा'' होता है वहां ''तेरा'' भी होता है- तो ये भेद माया के कारण होता है।<br />
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माया के भी दो भेद बताये हैं, एक विद्या और दूसरी अविद्या।<br />
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एक दुष्ट अतिसय दुखरूपा।<br />
जा बस जीव परा भवकूपा।।<br />
एक रचइ जग गुन बस जाकें।<br />
प्रभु प्रेरित नहिं निज बल ताकें।।<br />
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अर्थात- अविद्या रूपी माया जीव को जन्म-मरण के चक्कर में फंसाती है, भटकता रहता है जीव जन्म अथवा मृत्यु के चक्कर में। और दूसरी विद्या रूपी माया मुक्त करवाती है।<br />
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2- दूसरा प्रश्न- ज्ञान किसको कहते हैं?<br />
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अर्थात- हम ज्ञानी किसे कहेंगे?, जो बहुत प्रकांड पंडित हो, शास्त्रों को जानता हो, बड़ा ही अच्छा प्रवचन कर सकता हो, दृष्टांत के साथ सिद्धांत को समझाये, संस्कृत तथा अन्य बहुत सी भाषाओं का जिसे ज्ञान हो क्या वह ज्ञानी है?<br />
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गोस्वामी तुलसीदास जी ने बड़ी अद्भुत व्याख्या की है।<br />
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ग्यान मान जहँ एकउ नाहीं।<br />
देख ब्रह्म समान सब माहीं।।<br />
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अर्थात- ज्ञान उसको कहते हैं- जहां मान न हो अर्थात् जो मान-अपमान के द्वन्द्व से रहित हो और सब में ही जो ब्रह्म को देखे। ज्ञान के द्वारा जब ईश्वर की सर्वव्यापकता का अनुभव हो जाता है तो व्यक्ति सब ही में भगवान को देखने लग जाता है।<br />
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3- तीसरा प्रश्न- वैरागी किसको कहेंगे?<br />
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अर्थात- हमारी परिभाषा यह है कि भगवा कपड़े पहने हो या फिर सांसारिकता को त्याग दिया हो, सिर पर जटायें हो, माथे पर तिलक हो, हाथ में माला लिए हुए हो, क्या वह वैरागी है?<br />
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भगवान श्री राम कहते हैं :<br />
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कहिअ तात सो परम बिरागी।<br />
तृन सम सिद्धि तीनि गुन त्यागी।।<br />
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अर्थात- परम वैरागी वह है, जिसने सिद्धियों को तृन अर्थात् तिनके के समान तुच्छ समझा। कहने का तात्पर्य है कि जो सिद्धियों के चक्कर में नहीं फंसता और तीनि गुन त्यागी अर्थात् तीन गुण प्रकृति का रूप यह शरीर है- उससे जो ऊपर उठा अर्थात् शरीर में भी जिसकी आसक्ति नहीं रही- वही परम वैरागी है।<br />
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4- चौथा प्रश्न- जीव और ईश्वर में भेद-<br />
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माया ईस न आपु कहुं जान कहिअ सो जीव।<br />
बंध मोच्छ प्रद सर्बपर माया प्रेरक सीव।।<br />
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अर्थात् जो माया को, ईश्वर को और स्वयं को नहीं जानता, वह जीव है और जीव को उसके कर्मानुसार बंधन तथा मोक्ष देने वाला ईश्वर।<br />
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5- पांचवां प्रश्न- जिनसे भक्ति प्राप्त हो जाए, भक्ति के वे साधन कौन से हैं?<br />
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भगवान श्री राम कहते हैं :<br />
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भगति कि साधन कहउँ बखानी। सुगम पंथ मोहि पावहिं प्रानी।।<br />
प्रथमहिं विप्र चरन अति प्रीती। निज निज कर्म निरत श्रुति रीती।।<br />
एहि कर फल पुनि विषय विरागा। तब मम धर्म उपज अनुरागा।।<br />
श्रवनादिक नव भक्ति दृढ़ाही। मम लीला रति अति मन माहीं।।<br />
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अर्थात- भक्ति के साधन बता रहा हूं, जिससे प्राणी मुझे बड़ी सरलता से पा लेता है। सबसे पहले विप्रों के चरण विपरें। विप्र का अर्थ है, जिसका जीवन विवेक प्रदान हो, ऐसे विप्रों के चरण विपरें। वेदों के बताए मार्ग पर चलें, अपने कर्तव्य-कर्म का पालन करें। इससे विषयों में वैराग्य होगा तथा वैराग्य उत्पन्न होने पर भगवान के (भागवत) धर्म में प्रेम होगा। तब श्रवणादिक नौ प्रकार की भक्तियां आ जाएंगी और भगवान की लीलाओं से प्रेम हो जाएगा।<br />
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संतों के चरणों में प्रेम हो, मन, कर्म और वचन से भगवान का भजन करे तथा गुरु, पिता, माता, भाई, पति और देवता सबमें मुझे ही देखे, सबको वंदन करे, सबकी सेवा करे। इतना कर ले, तो समझो मिल भक्ति मिल गई। अब भक्ति मिली है या नहीं, इसका हमें कैसे पता चले... तो इसके लिये दो चौपाई और बताई हैं।<br />
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मम गुन गावत पुलक सरीरा। गदगद गिरा नयन बह नीरा।।<br />
काम आदि मद दंभ न जाकें। तात निरंतर बस मैं ताकें।।<br />
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अर्थात- मेरे गुणों को गाते समय जिसका तन पुलकायमान हो उठे, शरीर पुलकित हो जाए, वाणी गदगद हो जाए और नेत्रों से नीर बहने लगे। इसके साथ ही... "काम आदि मद दंभ न जाके"<br />
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जिसमें काम (विकार) न हो, मद (अहंकार) न हो और सबसे बड़ी बात दंभ (पाखंड) न हो- वही भक्त है। भगवान ऐसे भक्त के सदा वश में रहते हैं।<br />
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दोहा- बचन कर्म मन मोरि गति भजन करहिं नि:काम।<br />
तिन्ह के हृदय कमल महुं करउँ सदा बिश्राम।।<br />
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आगे भगवान कहते हैं- जिसको मन, कर्म और वचन से मेरा ही आश्रय है तथा जो निष्काम भाव से मेरा भजन करता है, उसके हृदय में मैं सदा विश्राम करता हूं।<br />
_____________________________<br />
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Jawan में दो पक्ष हैं ।<br />
प्रथम वयक्त <br />
दूसरा अवयकत।<br />
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वयक्त हमारा देह,इन्द्रिय मन बुद्धि इनसे माने हुए सभी रिश्ते नाते पुत्र,मित्र,पत्नी,पति माता पिता आदि सभी प्रिय जन,वित्त,समृद्धि मान सम्मान प्रतिष्ठा यश कीर्ति जो जो भी संपत्ति इस संसार मै अर्जित की है वह सब वयक्त उपकरणौ से ही प्राप्त है,इनका फल अवयकत की (भगवान) की प्राप्ति असंभव है।<br />
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अवयकय की प्राप्ति अवयकत (अपने स्वरूप) को जानने से ही होगी।मै कौन हू।मै भगवान(अंशी का) अंश हू।एक ही जाति का हू।किन्तु भगवान से बिछौडने के कारण अपने स्वरूप और अपने अंशी को भूला हुआ हू।और पहिले वयक्त पक्ष से संबंध जोड रखा है।मनुष्य जन्म अति दुर्लभ है।इसी से भगवान् की प्राप्ति संभव है।भगवान का भजन,कीर्तन गुणगान, सत्संग सेवा संतौ की सेवा सत्संग ही जीव को उसके स्वरूप का (अंश होने का) ज्ञान और अंशी (भगवान) का ज्ञान करा कर ऐक दूसरे मै प्रेम और आनंद की अनुभूति स्वतः ही होगी।इसके लिए विवेक धैर्य और भक्ति और सबसे अधिक शरणागति फल स्वरूप प्राप्त होकर संसार से वैराग्य और गुणातीत भगवान् मै व्याकुलता पैदा होती है।फिर तो सांस सांस मै उसी श्री कृष्ण की सूरत दिखाईं सुनाईं देंगी ।<br />
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<br />Danendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.com0tag:blogger.com,1999:blog-7846213166332577368.post-45915692281681287232019-04-14T18:48:00.000-07:002019-04-14T19:23:30.979-07:00Where Jains Are Heading , Why Jain Ideals Are Getting Ignored*हार्दिक निवेदन*<br />
(copied from whatsapp message)<br />
(संस्कृति संरक्षण हमारा दायित्व)<br />
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*लेख बड़ा है पर पढ़ने का कष्ट कीजियेगा, संभव हो तो टिप्पणी भी कीजियेगा*<br />
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विचारकों ने कहा है - किसी भी देश/जाति/समाज को नष्ट करना हो तो उसकी संस्कृति, उसके साहित्य को नष्ट कर दो वह स्वयमेव नष्ट हो जायेगी क्योंकि संस्कृति व साहित्य से ही तो देश, समाज, धर्म, जाति की पहचान होती है।<br />
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वीतरागता/अहिंसा/अपरिग्रह / अकर्तावाद/ अनेकान्त वाद की पोषक जैन संस्कृति के साथ इससे विरुद्ध मत रखने वाले बहुसंख्यक समाज के नेताओं ने हजारों वर्ष पहले हमारे साहित्य को नष्ट कर जिनशासन को नष्ट करने का निष्फल प्रयास किया। उनकी असफलता का कारण यह रहा कि उन्होंने अपने बाहुबल से साहित्य तो नष्ट किया परन्तु हमारे पूर्वजों ने मनोबल मजबूत रखते हुए अपने संस्कारों/विचारों को निरन्तर वृद्धिंगत रखते हुए अपने आपको, समाज को जीवित रखा।<br />
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आज अपनी संस्कृति का संहार करने वाले विदेशी आक्रान्ता या अन्य धर्म/समाज के नेता नहीं वरन् हम स्वयं हैं। *घर का भेदी लंका ढ़ाये* की कहावत चरितार्थ हो रही है।<br />
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विगत लगभग ५० वर्ष से आधुनिक /भौतिकता की भोगवादी संस्कृति का प्रसार इतनी तेजी से हो रहा है मानो सुनामी आ रही हो और उसका सर्वाधिक नुकशान हमारी अहिंसक/सात्विक/वीतरागी/ अपरिग्रही संस्कृति का ही हो रहा है।<br />
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अंग्रेजी भाषा, अंग्रेजीयत, विदेश भागने और कैसे भी धन- कमाकर अत्याधुनिक संसाधनों को एकत्र कर चार्वाक् -दर्शन के सिद्धान्त के अनुसार *ऋणं कृत्वा घृतं पिबेत्* मात्र भोगोपभोग करना ही लक्ष्य बनता जा रहा है।<br />
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प्रदर्शन व स्वाद के लिए हमारा समाज भी कैसे भी धन- कमाना व कैसे भी खर्च करने की ओर बढ़ रहा है।<br />
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अंग्रेजी माध्यम के दौर में हमारे आचार्यों की *प्राकृत* भाषा का अध्ययन तो दूर उसका नाम जानने वाले भी कम होते जा रहे हैं।<br />
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*जैन संस्कृति की तीन निशानी- जिन -दर्शन, दिन में भोजन, पिये छानकर पानी* भी लुप्त होते जा रहे हैं।<br />
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अध्ययन व व्यवसाय की व्यस्तता, देर तक टी वी, वॉटसएप चलाकर देर से सोकर उठने, माता-पिता से सही प्रेरणा न मिलने से बाल-किशोर-युवा दिन मंदिर जाने के नाम से ही डरने लगा है।<br />
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होटल व गार्डन की संस्कृति ने जैन समाज के ही सैकड़ों/हजारों युवाओं ही नहीं प्रौढ़ों तक को एक साथ रात्रि में जमीकंद व अन्य अभक्ष्यों, के साथ मजे व गर्व से एक साथ बिना छने पानी से बने भोजन को करते देखा जाना आम बात हो गई है।<br />
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इस तरह जैन समाज व अन्य कोई भी समाज में कोई भेद ही दिखाई नहीं देता इस तरह हम अपनी पहचान/ अस्मिता/ संस्कृति का विनाश कर महा पाप के भागीदार बन रहे हैं जिसके फल में अनगिनती जन्मों में भी जैन धर्म पाना तो दूर मनुष्य बनना भी मुश्किल हो जायेगा।<br />
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ध्यान रखना करोड़ों की संपत्ति, बड़ा परिवार, पद, सुन्दरता मात्र एक छोटे से एक्सीडेण्ट या कैंसर, हार्टअटैक, ब्रैन हैमरेज जैसी बीमारियों जो कि आज किसी भी उम्र में हो रही हैं से एक दिन में ही समाप्त हो सकते हैं-अर्थात् छूट सकते हैं- कुछ भी साथ नहीं जायेगा।<br />
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ऐसे वातावरण में भी जो धर्म पालन कर रहे हैं जो संस्थान, व्यक्ति तन-मन-धन से जिनधर्म के प्रचार में लग रहे हैं उनको वंदन है।<br />
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मैं सभी युवाओं से निवेदन करना चाहता हूँ मित्रो ! आपका पुण्योदय है जो आप आई.आई.टी., आई. आई. एम., सी. ए., डॉक्टर, राज्य/भारतीय प्रशासनिक सेवा या अन्य किसी उन्नत व्यवसाय में सफल हुए हैं। इस उपलब्धि से आपका परिवार व समाज गौरवान्वित अनुभव करता है।<br />
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आपको तार्किक तीक्ष्ण बुद्धि प्राप्त हुई है यदि आप जैन सिद्धान्तों व उसकी वैज्ञानिक अहिंसक जीवन पद्धति का स्वागत विवेक से अध्ययन व पालन करोगे तो यह आपका *महा पुण्योदय* होगा। आपके जीवन/परिणामों/ विचारों में सरलता-कोमलता- सरसता- निर्मानता होगी, पापों से मन दूर होगा अत: अन्य उपलब्धि होने के अवसर होंगे।<br />
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जिन -दर्शन एक निर्दोष व्यक्तित्व का दर्शन कर स्वयं निर्दोष होने की भावना भाने का प्राथमिक कर्तव्य है।<br />
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स्वाध्याय करने से सुख-दुख, लाभ-हानि का वास्विक कारण जान सकेंगे, वास्तव में मैं कौन हूँ की पहचान कर सकेंगे, वस्तु स्वरूप का ज्ञान कर अंधविश्वासों से दूर रहकर उन्नत, अहंकार रहित जीवन जी सकेंगे।<br />
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रात्रि-भोजन- जमीकंद व बिना छने पानी का त्याग अहिंसक, वैज्ञानिक- स्वास्थ्यप्रद शुद्ध व स्वच्छ खान-पान की जैन पद्धति है। इसके पालन से आपके जीवन में करुणा- सादगी व सात्विकता का भाव जागृत होगा जो आपके व्यक्तित्व काे निखारेगा।<br />
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मित्रो! हम अपनी करुणामयी संस्कृति के पालन, प्रचार-प्रसार में अपना योगदान दे कर अपनी संस्कृति को सुरक्षित रखकर अपनी पहचान बनाने में अवश्य योगदान करें अन्यथा ५० वर्ष बाद ढ़ूढ़ते रह जायेंगे कि जैन कौन होते हैं? कैसे होते हैं?<br />
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भवनों/मंदिरों से जीवंतता नहीं है (वह भी आवश्यक तो हैं) पर वास्तव में हमारी पहचान हमारी संस्कृति से है।<br />
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निवेदक<br />
*समर्पण*<br />
समर्पण व्यक्ति नहीं भावना है।<br />
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आवश्यक नहीं है कि आप हमारे विचारों से सहमत हों, पर विचार कीजिये, पंथ/ सम्प्रदाय के संकुचित दायरे से बाहर निकल कर वीतरागी/ अहिंसक संस्कृति के पालन व प्रचार-प्रसार में सहभागी बनिये।<br />
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चैत्र शुक्ल सप्तमी (दशलक्षण पर्व का चतुर्थ दिवस उत्तम शौच) दिनांक १२/०४/१९<br />
__________________________-___<br />
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*वैदिक गीता (कड़ी - २४० अन्तिम)*<br />
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*गीता सार*<br />
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इन टिप्पणियों से स्पष्ट है कि इस तथाकथित गीता सार में गीता की मूल भावना कहीं नहीं है। इसको पूरा पढ़ जाइए तो ऐसा प्रतीत होता है कि भगवद्गीता पूरी तरह अकर्मण्यता, भाग्यवाद और पलायनवाद का उपदेश देने वाली पुस्तक है। वास्तव में तो गीता के उपदेश इसके ठीक विपरीत हैं। इस तथाकथित ‘गीता सार’ में गीता के निष्काम कर्मयोग की छाया मात्र भी नहीं है।<br />
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इसलिए वास्तविक गीता सार निम्न प्रकार कहा जा सकता है-<br />
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<span style="white-space: pre;"> </span>•<span style="white-space: pre;"> </span>आत्मा न तो कभी जन्म लेता है और न मरता है। यह अजन्मा, नित्य, शाश्वत और पुरातन है। शरीर के नष्ट होने पर भी यह नष्ट नहीं होताऽ जिस प्रकार मनुष्य अपने पुराने वस्त्रों को त्यागकर नये वस्त्र धारण करता है, उसी प्रकार जीवात्मा भी पुराने शरीरों को छोड़कर नये शरीरों को प्राप्त कर लेता है।<br />
<span style="white-space: pre;"> </span>•<span style="white-space: pre;"> </span>जो जन्म लेता है, उसकी मृत्यु निश्चित है और जो मरता है, उसका जन्म लेना निश्चित है। इसमें मनुष्य का कोई वश नहीं चलता। इसलिए मृत व्यक्तियों के लिए शोक करना उचित नहीं है।<br />
<span style="white-space: pre;"> </span>•<span style="white-space: pre;"> </span>कर्म करने में ही हमारा अधिकार है, उसके फल पर कभी नहीं। इसलिए हमें फल की इच्छा छोड़कर कर्म करना चाहिए और कर्म करने से बचना भी नहीं चाहिए।<br />
<span style="white-space: pre;"> </span>•<span style="white-space: pre;"> </span>सभी प्रकार की आसक्ति को छोड़कर और सफलता-असफलता को समान समझकर अपना कर्तव्य करना चाहिए। यही कर्मयोग है।ऽ अपने धर्म में भले ही कुछ कमियाँ हों, फिर भी वह दूसरों के धर्म से उत्तम है। अपने धर्म का पालन करते हुए मर जाना भी कल्याणकारी है।<br />
<span style="white-space: pre;"> </span>•<span style="white-space: pre;"> </span>अपने सभी करने योग्य कर्म ईश्वर को अर्पित करके अर्थात् उसी के लिए किया हुआ मानकर और निरासक्त होकर करने चाहिए। इससे कर्ता को उन कर्मों के दोष नहीं लगते।<br />
<span style="white-space: pre;"> </span>•<span style="white-space: pre;"> </span>मोह रहित, अहंकार रहित, धैर्य और उत्साह से पूर्ण तथा सफलता एवं असफलता में समान रहने वाला कर्ता ही श्रेष्ठ है।<br />
<span style="white-space: pre;"> </span>•<span style="white-space: pre;"> </span>काम, क्रोध और लोभ – ये तीनों नरक के द्वार तथा आत्मा का पतन करने वाले हैं। इसलिए इन्हें पूरी तरह त्याग देना चाहिए।<br />
<span style="white-space: pre;"> </span>•<span style="white-space: pre;"> </span>ईश्वर प्रत्येक प्राणी के शरीर में स्थित हैं, जो उसे अपनी माया से चलाता है, हमें उसी परमात्मा की शरण में जाना चाहिए।<br />
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सुधी जनों को चाहिए कि वे प्रचलित निरर्थक ‘गीता सार’ को छोड़कर इस वास्तविक गीता सार को हृदयंगम करके अपनायें और इसी को अपने कैलेंडरों, डायरियों, पत्रिकाओं, पैम्फलेटों आदि में छपवाकर प्रसारित करें।<br />
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*॥गीता सार समाप्त॥*<br />
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— *विजय कुमार सिंघल*Danendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.com0tag:blogger.com,1999:blog-7846213166332577368.post-86762849734931503372018-04-10T07:24:00.000-07:002018-04-10T07:24:28.083-07:00Jain Temples In Foreign Centres ✈✈✈✈✈✈✈✈<br />
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*When u r traveling to international countries change ur iternary to visit derasar located in ur iternary cities or near by .*<br />
Send to all ur jain groups and freinds<br />
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WORLD WIDE JAIN DERASARS ( TEMPLES )<br />
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1. JAPAN - KOBE<br />
Bhagwan Mahavir Swami Jain Temple<br />
Kitano - Cho, 3 Chome<br />
Chuo - ku Kobe, JAPAN<br />
Tel. Nos. (81) 78 241- 5995<br />
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2. JAPAN – TOKYO<br />
Tokyo Derasar<br />
1-10 - 12 Higashi Ueno<br />
Taito Ku Tokyo 110 - 0015<br />
JAPAN<br />
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3. CHINA – SHENZHEN<br />
Shenzhen Temple<br />
Xingkan Hong, Building No. 7<br />
Flat no 101, Cuizhu Road<br />
Shenzhen, CHINA<br />
Temple Tel. No. + 86 -755 - 25782814<br />
Contact Person: Pratickbhai Shah - Mobile No. + 86 - 13113811976<br />
<br />
4. TAIWAN -- TAIPEI<br />
Taipei Temple<br />
Lane - 63, Tun Hwa South Road, Sec - 2<br />
No:- 7, 20th Floor, Taipei, TAIWAN<br />
Contact Person: Rakesh Shah - Mobile No. + 886 - 932026425<br />
Manoj Jhaveri – Mobile No. + 886 - 932181286<br />
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5. HONG KONG<br />
Shree Hongkong Jain Sangh Ltd., Flat No. 50, 7 th Floor, Grand Building 50 - 52, Granville Road Tsim Sha Tsui, Kowloon HONG KONG Temple Tel. No. + 852 -2739 9955 Contact Person: Bharat Mehta - Mobile No. + 852 - 9455 5935<br />
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6. MALAYSIA<br />
Shantiniketan Foundation Malaysia<br />
Paras Villa, 15, Persiaran Bekor 4<br />
First Girden, 30100 Ipoh, Perak<br />
MALAYSIA<br />
Tel. No. 605 - 5267801<br />
Fax No. 605 - 5279848<br />
E-mail: shantiniketan_my@hotmail.com<br />
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7. BANGKOK - THAILAND<br />
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i. Shree Sambavnath Jain Derasar, Bangkok<br />
191/24, Milindsuta Building<br />
Soi Putto - Osot, Behind Suriwong Road<br />
Bangrak, Bangkok, THAILAND –10500<br />
<br />
ii. Shree Sheetalnath Jain Ghru Jinalay<br />
315 / 440, 8th Floor<br />
Fortune Condo Building 4<br />
Sathu Pradit Soi 24 (Soi Wat Pho Men )<br />
Yannawa, Bangkok, THAILAND -10120<br />
Contact Person: Devang Sanghavi + 662 - 6741402, + 6681 - 9389384<br />
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8. UNITED KINGDOM - LEICESTER<br />
32, Oxford Street<br />
Leicester Le1 5xu<br />
UNITED KINGDOM<br />
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9. UNITED KINGDOM - LONDON<br />
Shree Mahavir Swami<br />
Oshwal Centre,<br />
Potters Bar, LONDON<br />
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10. UNITED KINGDOM - MIDDLESEX<br />
Mahavir Swami Jain Temple<br />
1, The Broadway Wealdstone<br />
Harrow, Middlesex, UK<br />
For Information:- Contact Mr. Vijen Shah -020 - 8566 7100<br />
Email: Vijen3@aol.com<br />
<br />
11. UNITED STATES - ALLENTOWN -ALLENTOWN JAIN TEMPLE<br />
MULNAYAK<br />
Shree Abhinandan Swami<br />
4200 Airport Road<br />
Allentown, PA 18103<br />
TEMPLE / PUJARI<br />
Tel Nos. (215) 264 – 2810<br />
From US - 22, take Exit for Airport Road (Rt. 987N) toward Airport. Pass three<br />
traffic lights. Within half a mile, the temple (with Ohm sign) will be on your right.<br />
<br />
12. UNITED STATES – BOSTON – JAIN TEMPLE OF GREATER BOSTON<br />
MULNAYAK<br />
Shree Abhinandan Swami<br />
15 Cedar Street<br />
Norwood MA - 02062<br />
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13. UNITED STATES – CALIFORNIA –HOUSTON JAIN TEMPLE<br />
MULNAYAK<br />
Shree Abhinandan Swami<br />
CALIFORNIA<br />
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14. UNITED STATES – CALIFORNIA –JAIN CENTER OF NORTHERN CALIFORNIA<br />
MULNAYAK<br />
Shree Adeshvar<br />
From 880 (San Jose): Take 880 North to Great Mall Exit East, Turn Left<br />
at Main St. Jain Bhavan will be on your right side at number 722.<br />
<br />
15. UNITED STATES - CALIFORNIA - JAIN TEMPLE OF CALIFORNIA<br />
MULNAYAK<br />
Shree Abhinandan Swami<br />
722 South Main Street Milpitas<br />
CA - 95035<br />
<br />
16. UNITED STATES - CHICAGO - JAIN TEMPLE OF METROPOLITAN CHICAGO<br />
MULNAYAK<br />
Shree Abhinandan Swami<br />
Jain Temple of Metropolitan<br />
Chicago, USA<br />
<br />
17. UNITED STATES - DETROIT - JAIN TEMPLE OF GREATER DETROIT<br />
MULNAYAK<br />
Shree Abhinandan Swami<br />
Jain Society of Greater Detroit 29278 W<br />
12 Mile Rd., Farmington Hills<br />
MI - 48334 - 4108<br />
<br />
18. UNITED STATES - NEW JERSEY -NEW JERSEY (NORTH) JAIN TEMPLE<br />
MULNAYAK<br />
Shree Rishbhdev<br />
233 Runnymede Road<br />
Essex Fells, NJ - 07006<br />
Tel. No. (609) 662-1076 / (609) 722-1919-424-4897<br />
<br />
19. UNITED STATES - NEW JERSEY -SIDDHACHALAM<br />
MULNAYAK<br />
Shree Simandar Swami<br />
65, Mud Pond Road<br />
Blairstown<br />
NEW JERSEY - 07825 - (908) 362 - 9793<br />
<br />
20. UNITED STATES - NEW JERSEY - THE JAIN SANGH<br />
MULNAYAK<br />
Shree Mahavir Swami<br />
3401 Cooper Ave – Pennsauken<br />
NJ - 08109<br />
<br />
21. UNITED STATES - NEW YORK -KAILASH PARVAT JAIN TEMPLE<br />
Shree Abhinandan Swami<br />
7020, Polk Street<br />
16, Guttengerg,, N. J - 07093<br />
U. S. A.<br />
(This Temple Is Managed By Shri Kumar Shah)<br />
<br />
22. UNITED STATES - NEW YORK - ITHACA STREET JAIN TEMPLE<br />
43 - 11 Ithaca Street<br />
Elmhurst<br />
NY - 11373<br />
Phone: (718) 391-9170<br />
<br />
23. UNITED STATES - PHILADELPHIA -PHILADELHPIA JAIN TEMPLE<br />
MULNAYAK<br />
Shree Abhinandan Swami<br />
6515, Bustleton Avenue<br />
PHILADELPHIA, PA<br />
Phone: (215) 537 - 9537 / (215) 561 - 0581<br />
<br />
24. KENYA - NAIROBI - JAIN TEMPLE<br />
MULNAYAK<br />
Shree Adeshvar Digambar Jain Chityalaya<br />
Nairobi – Kenya<br />
P. B. – 41217<br />
Nairobi, AFRICA<br />
<br />
25. CANADA - EDMONTON - EDMONTON<br />
MULNAYAK<br />
Shree Mahavir Swami<br />
14225 - 133 Avenue<br />
EDMONTON<br />
<br />
26. CANADA - ONTARIO - JAIN SOCIETY OF TORONTO<br />
MULNAYAK<br />
Shree Mahavir Swami<br />
48 Rosemeade Avenue<br />
Etobicoke, Ontario<br />
CANADA<br />
<br />
27. CANADA - TORONTO - TORONTO, CANADA<br />
MULNAYAK<br />
Shree Mahavir Swami<br />
Jain Society Of Toronto<br />
247 Parklawn Road<br />
Toronto Ontario, CANADA<br />
Phone: (416) 273 - 9387<br />
Temple (416) 251 - 8112<br />
<br />
28. PAKISTAN<br />
Sindh Pradesh<br />
Tharparkar District<br />
Nagarparkar City<br />
PAKISTAN<br />
<br />
29. COMBODIA<br />
Jangkorvat City<br />
COMBODIA<br />
30 ABHISHEK BAID<br />
<br />
If you know any more temple<br />
where in the world, keep on adding and forward to all jain.Danendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.com0tag:blogger.com,1999:blog-7846213166332577368.post-67984478711838183302018-03-30T01:06:00.003-07:002018-03-30T01:08:27.210-07:00Why only Coconut and Banana Why only Coconut and Banana are offered in the temples ? Copied ftom WhatsApp message<br />
<br />
<br />
Everybody should read!<br />
<br />
<br />
<br />
Coconut and Banana are the only two fruits which are considered to be the "Sacred fruits". All other fruits are tainted fruits ( partially eaten fruits), meaning other fruits have seeds and which have the capacity to reproduce !<br />
<br />
<br />
But in the case of coconut, if you eat coconut and throw its outer shell, nothing will grow out of it. If you want to grow a coconut tree, you have to sow the entire coconut itself.<br />
<br />
<br />
Similarly Banana. If you eat a banana and throw its out sleeves, nothing will grow out of it. Banana tree is grown on its own when a banana plant start giving fruits.<br />
<br />
<br />
The outer shell of coconut is the Ahamkara or ego, which one has to break. Once the ego is shed the mind will be as pure as the white tender coconut inside. The Bhavaavesha or Bhakthi will pour like the sweet water in it. The 3 eyes on the top they explain as Satwa, Raja and Tama or Past , Present and Future or Sthoola, Sukshma and Karana Sareera or body etc<br />
<br />
<br />
Our ancestors had found this reality long ago and they had made it as a system which is till followed religiously.!<br />
<br />
WHY ONE SHOULD VISIT TEMPLES REGULARLY...?<br />
<br />
<br />
Here is the scientific Reason. Must read and share...<br />
<br />
<br />
There are hundreds of temples all over India<br />
<br />
<br />
in different size, shape and locations<br />
<br />
<br />
but<br />
<br />
<br />
not all of them are considered to be in the Vedic way.<br />
<br />
<br />
Generally,<br />
<br />
<br />
the temples are located in a place where earth's magnetic waves pass through.<br />
<br />
<br />
In simple terms, these temples are located strategically at a place where the positive energy is abundantly available from the magnetic wave distribution of north/ south pole thrust.<br />
<br />
<br />
Because of its location, where high magnetic values are available, the Main Idol is placed in the center,<br />
<br />
and<br />
<br />
also because they place a copper plate written with some Vedic scripts,<br />
<br />
which is buried, beneath the Main Idol's placement known as "Garbhagriha"<br />
<br />
or<br />
<br />
Moolasthan, the copper absorbs the earth’s magnetic waves and radiates to the surroundings.<br />
<br />
Thus a person who regularly visits a temple and makes clockwise pradakshina of the Main Idol's placement, automatically receives the beamed magnetic waves which get absorbed by his body.<br />
<br />
<br />
This is very slow and a regular visit will make him absorb more energy,<br />
<br />
known as positive energy.<br />
<br />
<br />
In addition, the Sanctum Sanctorum is completely enclosed on three sides.<br />
<br />
<br />
The effect of all energies is very high in here.<br />
<br />
<br />
The lamp that is lit radiates the heat and light energy.<br />
<br />
<br />
The ringing of the bells and the chanting of prayers gives sound energy.<br />
<br />
<br />
The fragrance from the flowers, the burning of camphor give out chemical energy.<br />
<br />
<br />
The effect of all these energies is activated by the positive energy that comes out of the idol.<br />
<br />
<br />
This is in addition to the north/south pole magnetic energy that is absorbed by the copper plate and utensils that are kept in the Moolasthan.<br />
<br />
<br />
The water used for the Pooja is mixed with Cardamom, Benzoin, Holy Basil (Tulsi), Clove, etc is the "Theertham".<br />
<br />
<br />
This water becomes more energized because it receives the positive-ness of all these energies combined.<br />
<br />
<br />
When persons go to the temple for Deepaaraadhana, and when the doors open up, the positive energy gushes out onto the persons who are there.<br />
<br />
<br />
The water that is sprinkled onto the people passes on the energy to all.<br />
<br />
<br />
That is the reason why, men are not allowed to wear shirts to the temple and ladies have to wear more ornaments because it is through these jewels (metal) that positive energy is absorbed in ladies.<br />
<br />
<br />
It is proved that Theertham is a very good blood purifier, as it is highly energized.<br />
<br />
<br />
In addition, temples offer holy water (about three spoons).<br />
<br />
<br />
This water is mainly a source of magneto therapy as they place the copper water vessel at the Garbhagriha.<br />
<br />
<br />
It also contains cardamom, clove, saffron, etc to add taste and Tulsi (holy Basil) leaves are put into the water to increase its medicinal value..!<br />
<br />
<br />
The clove essence protects one from tooth decay, the saffron & Tulsi leave essence protects one from common cold and cough, cardamom and benzoine known as Pachha Karpuram, acts as a mouth refreshing agents.<br />
<br />
<br />
This way, one's health too is protected, by regularly visiting Temples.. !<br />
<br />
Please verify it.Danendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.com0tag:blogger.com,1999:blog-7846213166332577368.post-20828364768197561932017-10-09T06:13:00.001-07:002017-10-09T23:00:48.518-07:00 Dinner Is Always Harmful<span style="background-color: white; color: #1d2129; font-family: "sf optimized" , , , , ".sfnstext-regular" , sans-serif; letter-spacing: -0.12px;">*रात्रि-भोजन का भगवान महावीर ने निषेध क्यों किया ||*</span><br />
<br style="background-color: white; color: #1d2129; font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px;" />
<span style="background-color: white; color: #1d2129; font-family: "sf optimized" , , , , ".sfnstext-regular" , sans-serif; letter-spacing: -0.12px;">सूर्योदय के साथ ही जीवन फैलता है। सुबह होती है, सोये हुए पक्षी जग जाते है, सोये हुए पौधे जग जाते है, फूल खिलने लगते है, पक्षी गीत गाने लगते हैं, आकाश में उड़ान शुरू हो जाती है। सारा जीवन फैलने लगता है। सूर्योदय का अर्थ है, सिर्फ सूरज का निकलना नहीं, जीवन का जागना जीवन का फैलना। सूर्यास्त का अर्थ है, जीवन का सिमटना, विश्राम में लीन हो जाना। दिन ज</span><span class="text_exposed_show" style="background-color: white; color: #1d2129; display: inline; font-family: "sf optimized" , , , , ".sfnstext-regular" , sans-serif; letter-spacing: -0.12px;">ागरण है, रात्रि निद्रा है। दिन फैलाव है, रात्रि विश्राम है। दिन श्रम है, रात्रि श्रम से वापस लौट आना है। सूर्योदय की इस घटना को समझ लें तो खयाल में आयेगा कि रात्रि—भोजन के लिए महावीर का निषेध क्यों है? क्योंकि भोजन है जीवन का फैलाव। तो सूर्योदय के साथ तो भोजन की सार्थकता है। शक्ति की जरूरत है। लेकिन सूर्यास्त के बाद भोजन की जरा भी आवश्यकता नहीं है। सूर्यास्त के बाद किया गया भोजन बाधा बनेगा, सिकुड़ाव में, विश्राम में। क्योंकि भोजन भी एक श्रम है।<br /><br />आप भोजन ले लेते है तो आप सोचते हैं, काम समाप्त हो गया। गले के नीचे भोजन गया तो आप समझे कि काम समाप्त हो गया। गले तक तो काम शुरू ही नहीं होता, गले के नीचे ही काम शुरू होता है। शरीर श्रम में लीन होता है। भोजन देने का अर्थ है शरीर को भीतरी श्रम में लगा देना। भोजन देने का अर्थ है कि अब शरीर का रोया—रोया इसको पचाने में लग जायेगा।<br /><br />तो अगर आपकी निद्रा क्षीण हो गयी है, अगर रात विश्राम नहीं मिलता, नींद नहीं मालूम पड़ती, स्वप्न ही स्वप्न मालूम पड़ते है, करवट ही करवट बदलनी पड़ती है, उसमें से अस्सी प्रतिशत कारण तो शरीर को दिया गया काम है जो रात में नहीं दिया जाना चाहिए। तो एक तो भोजन देने का अर्थ है, शरीर को श्रम देना। लेकिन जब सूरज उगता है तो आक्सीजन की, प्राणवायु की मात्रा बढ़ती है। प्राण वायु जरूरी है श्रम को करने के लिए। जब रात्रि आती है, सूर्य डूब जाता है तो प्राण वायु का औसत गिर जाता है हवा में। जीवन को अब कोई जरूरत नहीं है। कार्बन डाइआक्साइड़ का, कार्बन डायाक्साईड की मात्रा बढ़ जाती है जो कि विश्राम के लिए जरूरी है। जानकर आप हैरान होंगे कि आक्सिजन जरूरी है भोजन को पचाने के लिए। कार्बन डायक्साईड के साथ भोजन मुश्किल से पचेगा।<br /><br />मनोवैज्ञानिक अब कहते है कि हमारे अधिकतर दुख स्वप्नों का कारण हमारे पेट में पड़ा हुआ भोजन है। हमारी निद्रा की जो अस्त—व्यस्तता है, अराजकता है, उसका कारण पेट में पड़ा हुआ भोजन है। आपके सपने अधिक मात्रा में आपके भोजन से पैदा हुए है। आपका पेट परेशान है। काम में लीन है। दिन भर चुक गया। काम का समय बीत गया और अब भी आपका पेट काम में लीन है। बाकी हम तो अदभुत लोग हैं। हमारा असली भोजन रात में होता है, बाकी तो दिन भर हम काम चला लेते है। जो असली भोजन है, बडा भोजन डिनर, वह हम रात में लेते हैं। उससे ज्यादा दुष्टता शरीर के साथ दूसरी नहीं हो सकती।<br /><br />इसलिए अगर महावीर ने रात्रि भोजन को हिंसा कहां है तो मै कहता हूं कीड़े—मकोड़ों के मरने के कारण नहीं, अपने साथ हिंसा करने के कारण आत्म—हिंसा है। आप अपने शरीर के साथ दुर्व्यवहार कर रहे हैं। स्व—अवैज्ञानिक है। भोजन की जरूरत है सुबह, सूर्य के उगने के साथ। जीवन की आवश्यकता है, शक्ति की आवश्यकता है। श्रम होगा, शक्ति चाहिए। विश्राम होगा, शक्ति नहीं चाहिए। पेट सांझ होते—होते, होते—होते मुक्त हो जाये भोजन से, तो रात्रि शांत होगी, मौन होगी, गहरी होगी। निद्रा एक सुख होगी और सुबह आप ताजे उठेंगे, रात्रि भर भी आपके पेट को श्रम करना पड़े तो सुबह आप थके मांदे उठेंगे।<br /><br />इसके और भी गहरे कारण हैं। आपने खयाल किया होगा, जैसे ही पेट में भोजन पड़ जाता है वैसे ही आपका मस्तिष्क ढीला हो जाता है। इसलिए भोजन के बाद नींद सताने लगती है। लगता है लेट जाओ। लेट जाने का मतलब यह है कि कुछ मत करो अब। क्यों? क्योंकि सारी ऊर्जा शरीर की पेट को पचाने के लिए दौड़ जाती है। मस्तिष्क बहुत दूर है पेट से। जैसे ही पेट में भोजन पड़ता है, मस्तिष्क की सारी ऊर्जा पेट में पचाने को आ जाती है। ये वैज्ञानिक तथ्य है। इसलिए आंख झपकने लगती है और नींद मालूम होने लगती है। इसलिए उपवासे आदमी को रात में नींद नहीं आती। दिन भर उपवास किया हो तो रात में नींद नहीं आती। क्योंकि सारी ऊर्जा मस्तिष्क की तरफ दौड़ती रहती है तो नींद नहीं आ पाती। इसलिए, जैसे ही आप पेट भर लेते हैं तत्काल नींद मालूम होने लगती है। यह भरे पेट में नींद इसलिए मालूम होती है कि मस्तिष्क को जो ऊर्जा दी गयी थी, वह पेट ने वापस ले ली।<br /><br />पेट जड़ है। पेट पहली जरूरत है। मस्तिष्क विलास है, लक्ज़री है। जब पेट के पास ज्यादा ऊर्जा होती है तब वह मस्तिष्क को दे देता है। नहीं तो पेट में ही मस्तिष्क की ऊर्जा घूमती रहती है।<br /><br />महावीर ने कहां है, दिन है श्रम, रात्रि है विश्राम, ध्यान भी है विश्राम। इसलिए पूरी रात्रि ध्यान बन सकती है, अगर थोड़ा—सा शरीर के साथ समझ का उपयोग किया जाये। अगर रात्रि पेट में भोजन पड़ा है तो रात्रि ध्यान नहीं बन सकती, निद्रा ही रह जाti hai</span><br />
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<span class="text_exposed_show" style="background-color: white; display: inline; font-family: "sf optimized" , , , , ".sfnstext-regular" , sans-serif; letter-spacing: -0.12px;"><b><i><span style="letter-spacing: -0.12px;"><span style="color: red; font-size: x-large;"><u>What is Karam? How it works?</u></span></span><br style="letter-spacing: -0.12px;" /><br style="letter-spacing: -0.12px;" /><span style="color: #1d2129; letter-spacing: -0.12px;">अनजाने कर्म का फल</span><br style="letter-spacing: -0.12px;" /><br style="letter-spacing: -0.12px;" /><span style="color: #1d2129; letter-spacing: -0.12px;">VERY INTERESTING</span><span class="text_exposed_show" style="color: #1d2129; display: inline; letter-spacing: -0.12px;"><br /><br />एक राजा ब्राह्मणों को लंगर में महल के आँगन में भोजन करा रहा था ।<br />राजा का रसोईया खुले आँगन में भोजन पका रहा था ।<br />उसी समय एक चील अपने पंजे में एक जिंदा साँप को लेकर राजा के महल के उपर से गुजरी ।<br />तब पँजों में दबे साँप ने अपनी आत्म-रक्षा में चील से बचने के लिए अपने फन से ज़हर निकाला ।<br />तब रसोईया जो लंगर ब्राह्मणो के लिए पका रहा था, उस लंगर में साँप के मुख से निकली जहर की कुछ बूँदें खाने में गिर गई ।<br />किसी को कुछ पता नहीं चला ।<br />फल-स्वरूप वह ब्राह्मण जो भोजन करने आये थे उन सब की जहरीला खाना खाते ही मौत हो गयी ।<br />अब जब राजा को सारे ब्राह्मणों की मृत्यु का पता चला तो ब्रह्म-हत्या होने से उसे बहुत दुख हुआ ।<br /><br />ऐसे में अब ऊपर बैठे यमराज के लिए भी यह फैसला लेना मुश्किल हो गया कि इस पाप-कर्म का फल किसके खाते में जायेगा .... ???<br />(1) राजा .... जिसको पता ही नहीं था कि खाना जहरीला हो गया है ....<br />या<br />(2 ) रसोईया .... जिसको पता ही नहीं था कि खाना बनाते समय वह जहरीला हो गया है ....<br />या<br />(3) वह चील .... जो जहरीला साँप लिए राजा के उपर से गुजरी ....<br />या<br />(4) वह साँप .... जिसने अपनी आत्म-रक्षा में ज़हर निकाला ....<br /><br />बहुत दिनों तक यह मामला यमराज की फाईल में अटका (Pending) रहा ....<br /><br />फिर कुछ समय बाद कुछ ब्राह्मण राजा से मिलने उस राज्य मे आए और उन्होंने किसी महिला से महल का रास्ता पूछा ।<br />उस महिला ने महल का रास्ता तो बता दिया पर रास्ता बताने के साथ-साथ ब्राह्मणों से ये भी कह दिया कि "देखो भाई ....जरा ध्यान रखना .... वह राजा आप जैसे ब्राह्मणों को खाने में जहर देकर मार देता है ।"<br /><br />बस जैसे ही उस महिला ने ये शब्द कहे, उसी समय यमराज ने फैसला (decision) ले लिया कि उन मृत ब्राह्मणों की मृत्यु के पाप का फल इस महिला के खाते में जाएगा और इसे उस पाप का फल भुगतना होगा ।<br /><br />यमराज के दूतों ने पूछा - प्रभु ऐसा क्यों ??<br />जब कि उन मृत ब्राह्मणों की हत्या में उस महिला की कोई भूमिका (role) भी नहीं थी ।<br />तब यमराज ने कहा - कि भाई देखो, जब कोई व्यक्ति पाप करता हैं तब उसे बड़ा आनन्द मिलता हैं । पर उन मृत ब्राह्मणों की हत्या से ना तो राजा को आनंद मिला .... ना ही उस रसोइया को आनंद मिला .... ना ही उस साँप को आनंद मिला .... और ना ही उस चील को आनंद मिला ।<br />पर उस पाप-कर्म की घटना का बुराई करने के भाव से बखान कर उस महिला को जरूर आनन्द मिला । इसलिये राजा के उस अनजाने पाप-कर्म का फल अब इस महिला के खाते में जायेगा ।<br /><br />बस इसी घटना के तहत आज तक जब भी कोई व्यक्ति जब किसी दूसरे के पाप-कर्म का बखान बुरे भाव से (बुराई) करता हैं तब उस व्यक्ति के पापों का हिस्सा उस बुराई करने वाले के खाते में भी डाल दिया जाता हैं ।<br /><br />अक्सर हम जीवन में सोचते हैं कि हमने जीवन में ऐसा कोई पाप नहीं किया, फिर भी हमारे जीवन में इतना कष्ट क्यों आया .... ??<br /><br />ये कष्ट और कहीं से नहीं, बल्कि लोगों की बुराई करने के कारण उनके पाप-कर्मो से आया होता हैं जो बुराई करते ही हमारे खाते में ट्रांसफर हो जाता हैं ....<br /><br />यही हे र्कमो का फल</span></i></b></span><br />
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<span class="text_exposed_show" style="background-color: white; color: red; display: inline; font-family: "sf optimized" , , , , ".sfnstext-regular" , sans-serif; letter-spacing: -0.12px;"><span style="font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px;"><span style="font-size: x-large;">ब्रह्मकुमारी शिवानी के अनमोल विचार | </span></span><br style="font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px;" /><span style="font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: large; letter-spacing: -0.12px;">1. एक छोटी सी लड़ाई से हम अपना प्यार करते हैं इससे तो अच्छा हैं की प्यार से हम अपनी लड़ाई खत्मः करे।</span><br style="font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px;" /><span style="font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: large; letter-spacing: -0.12px;">2. व्यर्थ कार्य जीवन को थका देता हैं, रचनात्मक कार्य सुख और तेज बढ़ा देता हैं।</span><br style="font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px;" /><span style="font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: large; letter-spacing: -0.12px;">3. स्वयं के प्रति स्वमान और प्रभु के प्रति प्रेमभाव हो तो दूसरों को आदर देना आसान हो जाता हैं।</span><br style="font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px;" /><span style="font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: large; letter-spacing: -0.12px;">4. गलतफहमी हमेशा रिश्ते जोड़ने से पहले ही तोड़ देती हैं।</span><br style="font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px;" /><span style="font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: large; letter-spacing: -0.12px;">5. किसी का ख़राब काम देखकर क्रोध आना मामूली बात हैं लेकिन क्रोध के बजाय उसके लिये दुआ निकले यह महान आत्मा के लक्षण होते हैं।</span><br style="font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px;" /><span style="font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: large; letter-spacing: -0.12px;">6. खुश रहने के लिये हमें किसी वजह की जरुरत नहीं होनी चाहिये क्योकि हमसे हमरी खुशी की वजह किसी भी वक्त छीन ली जा सकती हैं।</span><br style="font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px;" /><span style="font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: large; letter-spacing: -0.12px;">7. दूसरों के नजरो में अच्छा बनने से पहले खुद के नजरों में अच्छा बनों।</span><br style="font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px;" /><span style="font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: large; letter-spacing: -0.12px;">8. हमेशा याद रखो की अगर कोई आपके साथ बुरा करे तो इसका मतलब ये नहीं की आप भी उसके साथ बुरा करो अगर आप दुसरो की गलती होते हुये भी माफ़ कर देते हैं तो वास्तव आप उससे बड़े हैं।</span><br style="font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px;" /><span style="font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: large; letter-spacing: -0.12px;">9. ज्यादा बोझ लेकर चलने वाले हमेशा डूब जाते है हैं, फिर बोझ चाहे सामान का हो या अभिमान का हो।</span><br style="font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px;" /><span style="font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: large; letter-spacing: -0.12px;">10. खुश रहने का मतलब ये नहीं सब कुछ ठीक हैं इसका मतलब यह हैं की आपने अपने दुखो उठकर जिना सिख लिया हैं।</span><br style="font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px;" /><span style="font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: large; letter-spacing: -0.12px;">11. दुनिया में हम जो दूसरों को देते हैं वही हमारे पास लौटकर आता हैं, आप दूसरों को दुआयें देंगे तो वो किसी न किसी रूप से आपके पास लौटकर जरुर आयेंगी।</span><br style="font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px;" /><span style="font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: large; letter-spacing: -0.12px;">यदि रोज मनन करें तो जीवन में सकारात्मक परिवर्तन होगा। अगर किसी बच्चे को उपहार न दिया जाए तो वो कुछ देर रोयेगा मगर संस्कार ना दिए जाएं तो वो जीवन भर रोयेगा…</span></span><br />
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<span style="font-size: x-large;">Good read:</span><br />
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<b><span style="font-size: small;">● At 20 years "foreign country" and "hometown" are the same. (No matter where you are, you can always adapt)<br /><br />● At 30 years, "night time" and "daytime" are the same. (A few days of no sleep, does not matter)<br /><br />● At 40 years, "highly educated" and "less educated" are the same. (Less educated people may even earn more money) <span class="text_exposed_show" style="display: inline; font-family: inherit;"><br /><br />● At 50 years, "beauty" and "ugly" are the same. (No matter how pretty you are, at this age, wrinkles, dark spots, etc. can no more be hidden.)<br /><br />● At 60 years, "high position" and "low position" are the same. (After retirement, even a peon will avoid looking at his boss)<br /><br />● At 70 years, "big house" and "small house" are the same. (Joints degeneration, hard to move, only require a little space to sit .)<br /><br />● At 80 years, "have money" and "no money" are the same. (Even when you want to spend money, you don't know where to spend)<br /><br />● At 90 years, "Sleeping" and "waking up" are the same. (After you wake up, you still don't know what to do)<br /><br />Take life easy, there are no mysteries to be solved.<br /><br />In the long run, we'll all be the same.<br />So forget all tensions of life & enjoy..</span></span></b></div>
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<b><span class="text_exposed_show" style="display: inline;"><span style="color: red; font-family: "georgia" , "times new roman" , serif; font-size: large;"><u>Click Following Link to read why Non-vegetarian foods are harmful?</u></span></span></b></div>
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<b><span class="text_exposed_show" style="display: inline; font-family: inherit;"><a href="http://agniveer.com/why-i-dont-eat-meat/"><span style="font-size: x-large;">Why One Should Not Eat Meat</span></a></span></b></div>
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Danendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.com0tag:blogger.com,1999:blog-7846213166332577368.post-55800929586689515402017-09-05T04:07:00.004-07:002017-09-05T04:16:46.075-07:00What Is Called Non-Violence In Jainism<style type="text/css">
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: x-large;">What is Non-Violence </span></i></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: x-large;">( collected from eJainism site )</span></i></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Ahimsa is a Sanskrit term meaning non-violence. Ahimsa is a rule of conduct that bars the killing or injuring of living beings. Jainism has assigned the first position to the vow of Ahimsa among the five main vows prescribed for continuous observance by its followers. It is, therefore, necessary to see and understand the various aspects and implications of the Jaina vow of Ahimsa.</span></i></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Ahimsa Mahavrata</span></i></b></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Ahimsa means avoidance of Himsa (violence). It has been treated as the first of the five Mahavratas (great vows), prescribed by Jain religion and this Ahimsa Mahavrata has been defined in `Ratnakaranda-sravakachara' as following:</span></i></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><br /></span></i></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">"Abstaining from the commission of five sins, himsa and the rest in their three forms, krita, karita and anumodana, with the mind, speech and the body constitutes the Maha-vrata of great ascetics."</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><br /></span></i></b></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">It means that the Ahimsa Mahavrata involves the avoidance of Himsa i.e., injury to sentient beings in every possible manner. The Himsa can be committed by three kinds of Yoga, i.e., modes or means viz., of mind, speech and body. In other words, injurious activity can be committed mentally (by mind, or in thoughts), orally (by speech), and physically (by body, or by action). In addition to these three Yogas, Himsa can be committed by three kinds of Karana (action), as Krita (by doing it oneself), Karita (by getting it done through others), and Anumata or anumodana (by giving consent to others doing it).</span></i></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><br /></span></i></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Further, by the combination of these Yogas and Karanas it is clear that Himsa can be committed in 9 ways, i.e., by the application of 3 Karanas to each of the 3 Yogas. Thus, the Ahimsa can be observed in full in the following 9 ways:</span></i></div>
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<li class="li4" style="text-align: justify;"><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><b>Mentally not to do injury oneself.</b></span></i></li>
<li class="li4" style="text-align: justify;"><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><b>Mentally not to get injury done by others.</b></span></i></li>
<li class="li4" style="text-align: justify;"><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><b>Mentally not to approve injury done by others.</b></span></i></li>
<li class="li4" style="text-align: justify;"><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><b>Orally not to do injury oneself.</b></span></i></li>
<li class="li4" style="text-align: justify;"><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><b>Orally not to get injury done by others.</b></span></i></li>
<li class="li4" style="text-align: justify;"><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><b>Orally not to approve injury done by others.</b></span></i></li>
<li class="li4" style="text-align: justify;"><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><b>Physically not to do injury oneself.</b></span></i></li>
<li class="li4" style="text-align: justify;"><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><b>Physically not to get injury done by others.</b></span></i></li>
<li class="li4" style="text-align: justify;"><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><b>Physically not to approve injury done by others.</b></span></i></li>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Obviously, in the Ahimsa Mahavrata, the Ahimsa is observed in a complete or full manner, i.e. in the above nine ways. Since this Ahimsa Mahavrata is extremely difficult to practice, it is prescribed for the observance by the persons in the ascetic order.</span></i></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Ahimsa-Anuvrata</span></i></b></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Taking into account the extreme severity involved in the observance of Ahimsa Mahavrata, the Jaina scriptures have prescribed the vow of Ahimsa with less degree of intensity for the observance by the householders and called it as Ahimsa Anuvrata. The authoritative sacred book `Ratnakarandas-stravakachara' has defined Ahimsa Anuvrata in following terms:</span></i></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">"Refraining from injuring living beings, having two or more senses, with a deliberate act of the mind, speech or body, in any of the three ways, krita, karita and anumata, is called Ahimsa Anu-vrata by the wise."</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><br /></span></i></b></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Thus, in Ahimsa Anuvrata, a layman does not intentionally injure any form of life above the class of one-sensed beings (vegetables and the like), by an act of the mind, speech or body by krita (by himself), by karita (by inciting others to commit such an act), nor by anumodana (by approving of it subsequent to its commission by others).</span></i></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Meditations for Ahimsa-vrata</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><br /></span></i></b></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">With a view to strengthening the feelings of a person in relation to the observance of the Ahimsa-vrata, it has been laid down in "Tattvartha-sutra" that a person should try to practice the following five Bhavanas (Meditations):</span></i></div>
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<li class="li4" style="text-align: justify;"><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Vag-gupti (preservation of speech)</span></i></li>
<li class="li4" style="text-align: justify;"><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Mano- gupti (preservation of mind)</span></i></li>
<li class="li4" style="text-align: justify;"><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Irya (care in walking)</span></i></li>
<li class="li4" style="text-align: justify;"><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Adana-nikshepana-samiti (care in lifting and laying down things)</span></i></li>
<li class="li4" style="text-align: justify;"><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Alokitapana- bhojana (care in taking meals by thoroughly seeing to one's food and drink)</span></i></li>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Obviously these Bhavanas (meditations) encourage cautiousness in the actual observance of Ahimsa-vrata.</span></i></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Transgressions of Ahimsa-vrata</span></i></b></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">In addition to inculcating the above Bhavanas (meditations), a person is also advised to avoid the following five aticharas (defects or partial transgressions of Ahimsa-vrata):</span></i></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><br /></span></div>
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<li class="li4" style="text-align: justify;"><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Bandha, i.e., keeping in captivity angrily or carelessly (animals or human beings)</span></i></li>
<li class="li4" style="text-align: justify;"><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Vadha, i.e., beating angrily or carelessly (animals or human beings)</span></i></li>
<li class="li4" style="text-align: justify;"><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Chheda, i.e., mutilating angrily or carelessly (animals or human beings)</span></i></li>
<li class="li4" style="text-align: justify;"><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Ati-bharairopana, i.e., overloading angrily or carelessly (animals or human beings)</span></i></li>
<li class="li4" style="text-align: justify;"><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Annapana-nirodha, i.e., withholding food or drink (from animals or human beings angrily or carelessly)</span></i></li>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><br /></span></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Naturally the avoidance of these Five aticharas, i.e., transgressions, would enable a person to practice ahimsavarata without committing many faults.</span></i></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><br /></span></i></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Renunciation of Drinking Liquor</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><br /></span></i></b></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">For the observance of Ahimsa-Vrata it has been specifically laid down that a person should renounce drinking wine because, according to the sacred text of "Purushartha siddhiupaya", "wine stupefies the mind, one whose mind is stupefied forgets piety; and the person- who forgets piety commits Himsa without hesitation." Again, it is impressed that drinking liquor leads to the commitment of Himsa because wine is the repository of many lives which are generated in it. Similarly, it is brought home that many base passions like pride, fear, disgust, ridicule, grief, ennui, sex-passion, and anger arise due to drinking liquor and that these passions are nothing but the different aspects of Himsa.</span></i></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Rejection of Eating Animal Food</span></i></b></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">The observance of Ahimsa-vrata invariably means the total rejection of the practice of meat-eating on various grounds. In the first place, flesh cannot be procured without causing destruction of life, which is nothing but clear Himsa.</span></i></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Secondly, even if the flesh is procured from an animal which has met with a natural death, still Himsa is caused by due to the crushing of tiny creatures spontaneously born in that flesh.</span></i></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><br /></span></i></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Thirdly, the pieces of flesh which are raw, or cooked, or are in the process of being cooked, are found constantly generating spontaneously-born creatures of the same genus. Hence, for these valid reasons a person must completely renounce meat- eating which definitely involves Himsa.</span></i></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Abandonment of use of Honey</span></i></b></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Along with the renunciation of wine-drinking and meat-eating, the giving up of use of honey is also included in the observance of Ahimsa-vrata because the use of honey invariably entails the destruction of life as even the smallest drop of honey in the world represents the death of bees. It is also made clear that even if a person uses honey which has been obtained by some trick from honey comb, or which has itself dropped down from it, there is Himsa in that case also, because there is destruction to the lives spontaneously born therein.</span></i></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Giving up eating of certain fruits</span></i></b></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">As a part of the observance of Ahimsa-v</span></i><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">rata it is enjoined that a person should give up the use for diet and other purposes of five kinds of fruits known as Umara, Kathumara, Pakara, Bada and Pipala as they are the breeding grounds of various living organisms. Again, if these five fruits be dry and free from mobile beings on account of passage of time, their use will cause Himsa because of the existence of an excessive desire for them.</span></i></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Avoidance of killing Animals</span></i></b></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">It is also specifically stressed that in the observance of the Ahimsa-vrata, killing of animals under various pretexts should be strictly avoided as it does involve destruction of living beings in one way or another. In the first place, a person should not sacrifice animals or birds or embodied beings with a view to please Gods by such offerings and to seek in return his desired objectives. It is emphatically stated that it is a perverse notion to think of himsa as having religious sanction and to consider that the Gods are pleased at sacrifices of living beings offered in their name. In fact it is asserted that religion is peace giving and can never encourage or sanction what gives pain to living beings.</span></i></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Secondly, a person should not kill animals for pleasing the guests in the belief that there is no harm in killing goats, etc., for the sake of persons deserving respect. Such a desire is obviously not good as it involves the abominable Himsa in the form of wanton destruction of living beings.</span></i></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Thirdly, a person should not kill animals like snakes, scorpions, lions, tigers etc., on the ground that by so doing a large number of lives will be saved. Such a type of killing has to be avoided because it engenders the feelings of enemy, hostility and revenge which go against the principle of Ahimsa. Again, it is stated that as these animals always strike man in self-defense, they will not do harm to man if they are not attacked by man.</span></i></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Fourthly, a person should not kill animals which are leading a severely painful life due to onslaught of certain incurable sufferings or disease on the ground that by the act of killing the animal would soon be relieved from its unbearable anguish and agony. But this kind of killing is considered not as an act of mercy but definitely as an act of Himsa.</span></i></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><br /></span></i></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Renouncement of Night-eating</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><br /></span></i></b></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">With a view to making the observance of Ahimsa-vrata more complete a strict injection to restrict the eating activity during the day-time only is levied. It has been laid down in the sacred Jaina text of ''Purusharthasiddhi-upaya'; that "Those who take their meals at night cannot avoid Himsa. Hence, abstainers from Himsa should give up night eating also".</span></i></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">It is argued that day-time is the natural time for work and for taking food. Again, food is prepared more easily, with greater care and with less probability of injury to living beings during day than at night. Further, the light of the sun makes it easy to pick out, to separate unwholesome stuff, and to remove the worms and small insects which find place in the material for food. There are many insects which are not even visible in the strongest artificial light at night and there are also many small insects, which have a strong affinity for food stuffs, appear only during night-time. </span></i></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><br />
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">That is why it is concluded in the same sacred text as follows that "It is established that he who has renounced night-eating, through mind, speech or body, always observes Ahimsa". As utmost importance is attached to the practice of eating during day-time from the point of view of observance of Ahimsa, certain sacred texts like "Charitrasara" consider "Ratri-bhukti-tyaga", i. e., giving up eating at night, as the sixth "Anuvrata", i.e., small vow, added to the prevalent set of five Anuvratas.</span></i></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: x-large;"> What is SATYA</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><span class="Apple-tab-span"> </span> </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Satya is a Sanskrit term meaning truth or correct. But in Jainism it has a more subtle meaning. Jainism defines Satya as harmless truth or we can say those words that are true or correct and importantly, do not harm or hurt any living being. So utmost care must be taken in speaking. The implication of this vow is extended to prohibition of following:</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><span class="Apple-tab-span"> </span><span class="Apple-tab-span"> </span>1.<span class="Apple-tab-span"> </span>Spreading rumors and false doctrines.</span></div>
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<li class="li4" style="text-align: justify;"><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Betraying confidences.</span></li>
<li class="li4" style="text-align: justify;"><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Gossip and backbiting.</span></li>
<li class="li4" style="text-align: justify;"><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Falsifying documents.</span></li>
<li class="li4" style="text-align: justify;"><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Breach of trust.</span></li>
<li class="li4" style="text-align: justify;"><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Denial of the existence of the things, which do exist.</span></li>
<li class="li4" style="text-align: justify;"><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Assertion of the existence of non-existent things.</span></li>
<li class="li4" style="text-align: justify;"><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Giving false information about the position, time and nature of things.<span class="Apple-tab-span"> </span></span></li>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">One's speech should be pleasant, beneficial, true and unhurtful to others. It should aim at moderation rather than exaggeration, esteem rather than denigration, at distinction rather than vulgarity of expression, and should be thoughtful and expressive of sacred truths. All unthruths necessarily involve violence.</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">One should protect the vow of truthfulness by avoiding thoughtless speech, anger, greed, putting others in fear. The idea is to overcome greed, fear, anger, jealousy, ego, frivolity, etc., which are considered breeding grounds of falsehood. Only a person who has controlled these emotions and desires has the moral strength to speak the truth at all times. However, in keeping with the principle of non-violence in speech, if a truth is likely to cause pain, sadness, anger or the death of any living creature, then a Jain is advised to remain silent.</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: x-large;">What is Achaurya </span></div>
<div class="p4" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><span class="Apple-tab-span"> </span> </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Achaurya is a Sanskrit word meaning "avoidance of stealing" or "non-stealing". A Jain must not take anything that does not belong to him without the prior permission of its owner. This includes even a blade of grass from another’s garden. The implication of this vow is extended to prohibition of following:</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><span class="Apple-tab-span"> </span><span class="Apple-tab-span"> </span>1.<span class="Apple-tab-span"> </span>Taking another's property without his consent, or by unjust or immoral methods.</span></div>
<ol class="ol1">
<li class="li4" style="text-align: justify;"><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Taking away a thing that may be lying unattended or unclaimed.</span></li>
<li class="li4" style="text-align: justify;"><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">When taking alms, taking more than what is minimum needed.</span></li>
<li class="li4" style="text-align: justify;"><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Accepting things stolen by others.</span></li>
<li class="li4" style="text-align: justify;"><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Asking/encouraging or approving others for any of the above mentioned prohibitions.<span class="Apple-tab-span"> </span></span></li>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">One should observe this vow very strictly, and should not touch even a worthless thing which does not belong to him. Jain monks and nuns who survive by begging for food from laypersons are advised not to acquire more than a few mouthfuls of food per family.</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: x-large;">What is Aprigraha </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><span class="Apple-tab-span"> </span> </span></div>
<div class="p4" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Aparigraha is the concept of non-possessiveness. The term usually means to limit possessions to what is necessary or important, which changes with the time period, though sadhus would not have any possessions. This is based on the belief that desire for material wealth can lead a person to commit sin by giving rise to negative emotions like greed, anger and jealousy. Desires are ever-growing and they form a never-ending cycle. A person who wishes to achieve liberation from the cycle of life and death must acquire control over his senses and avoid attachment to material things, places or persons.</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><br /></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Monks and nuns are required to give up attachment to the following:</span></div>
<div class="p4" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><span class="Apple-tab-span"> </span><span class="Apple-tab-span"> </span>1.<span class="Apple-tab-span"> </span>Material things such as wealth, property, house, books, clothes, etc.</span></div>
<ol class="ol1">
<li class="li4" style="text-align: justify;"><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Relationships such as father, mother, spouse, children, friends, enemies, other monks, disciples, etc.</span></li>
<li class="li4" style="text-align: justify;"><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Feelings such as pleasure and pain, feelings towards touch, taste, smell, sight, and hearing. They have the equanimity towards music and noise, good and bad smells, soft and hard objects for touch, beautiful and dirty sights, etc.<span class="Apple-tab-span"> </span></span></li>
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<div class="p4" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">They do not eat food for taste but for survival with the intention to destroy his karma with the help of this body. Non-possession and non-attachment are to be observed in speech, mind, and deed. One should not possess, ask others to do so, or approve of such activities.</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><br /></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: x-large;">What is Brahmcharya </span></div>
<div class="p4" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><span class="Apple-tab-span"> </span> </span></div>
<div class="p4" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Total abstinence from sensual pleasure is called celibacy. Sensual pleasure is an infatuating force which sets aside all virtues and reason at the time of indulgence. This vow of controlling sensuality is very difficult to observe in its subtle form. One may refrain from physical indulgence but may still think of the pleasures of sensualism, which is prohibited in Jainism.</span></div>
<div class="p4" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><br /></span></div>
<div class="p4" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Monks are required to observe this vow strictly and completely. They should not enjoy sensual pleasures, ask others to do the same, nor approve of it. For laypersons, brahmacharya means either confining sex to marriage or complete celibacy and they are required to be chaste in their deeds and thoughts. There are several rules laid down for observing this vow for householders.</span><br />
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<span data-offset-key="aglca-0-0" style="font-family: inherit;"><b>जैन धर्म भारत का एक प्राचीन धर्म है। 'जैन धर्म' का अर्थ है - 'जिन द्वारा प्रवर्तित धर्म'। 'जैन' कहते हैं उन्हें, जो 'जिन' के अनुयायी हों। 'जिन' शब्द बना है 'जि' धातु से। 'जि' माने-जीतना। 'जिन' माने जीतने वाला। जिन्होंने अपने मन को जीत लिया, अपनी वाणी को जीत लिया और अपनी काया को जीत लिया और विशिष्ट ज्ञान को पाकर सर्वज्ञ या पूर्णज्ञान प्राप्त किया उन आप्त पुरुष को जिनेश्वर या 'जिन' कहा जाता है'। जैन धर्म अर्थात 'जिन' भगवान् का धर्म। अहिंसा जैन धर्म का मूल सिद्धान्त है। जैन दर्शन में सृष्टिकर्ता इश्वर को स्थान नहीं दिया गया है।</b></span></div>
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<span data-offset-key="fame2-0-0" style="font-family: inherit;"><b>जैन ग्रंथों के अनुसार इस काल के प्रथम तीर्थंकर ऋषभदेव द्वारा जैन धर्म का प्रादुर्भाव हुआ था। जैन धर्म की अत्यंत प्राचीनता करने वाले अनेक उल्लेख अजैन साहित्य और खासकर वैदिक साहित्य में प्रचुर मात्रा में हैं।</b></span></div>
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<span data-offset-key="eje43-0-0" style="font-family: inherit;"><b>जैन धर्म में श्रावक और मुनि दोनों के लिए पाँच व्रत बताए गए है। तीर्थंकर आदि महापुरुष जिनका पालन करते है, वह महाव्रत कहलाते है </b></span></div>
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<span data-offset-key="3ot7m-0-0" style="font-family: inherit;"><b>अहिंसा - किसी भी जीव को मन, वचन, काय से पीड़ा नहीं पहुँचाना। किसी जीव के प्राणों का घात नहीं करना।</b></span></div>
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<span data-offset-key="6luou-0-0" style="font-family: inherit;"><b>सत्य - हित, मित, प्रिय वचन बोलना।</b></span></div>
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<span data-offset-key="1sdum-0-0" style="font-family: inherit;"><b>अस्तेय - बिना दी हुई वस्तु को ग्रहण नहीं करना।</b></span></div>
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<span data-offset-key="1uu21-0-0" style="font-family: inherit;"><b>ब्रह्मचर्य - मन, वचन, काय से मैथुन कर्म का त्याग करना।</b></span></div>
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<span data-offset-key="bpmj2-0-0" style="font-family: inherit;"><b>अपरिग्रह- पदार्थों के प्रति ममत्वरूप परिणमन का बुद्धिपूर्वक त्याग।</b></span></div>
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<span data-offset-key="902ng-0-0" style="font-family: inherit;"><b>मुनि इन व्रतों का सूक्ष्म रूप से पालन करते है, वही श्रावक स्थूल रूप से करते है।</b></span></div>
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<span data-offset-key="9suo1-0-0" style="font-family: inherit;"><b>भगवान</b></span></div>
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<span data-offset-key="clq0m-0-0" style="font-family: inherit;"><b>मुख्य लेख : जैन धर्म में भगवान</b></span></div>
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<span data-offset-key="1a6h5-0-0" style="font-family: inherit;"><b>जैन ईश्वर को मानते हैं जो सर्व शक्तिशाली त्रिलोक का ज्ञाता द्रष्टा है पर त्रिलोक का कर्ता नही | जैन धर्म में जिन या अरिहन्त और सिद्ध को ईश्वर मानते हैं। अरिहंतो और केवलज्ञानी की आयुष्य पूर्ण होने पर जब वे जन्ममरण से मुक्त होकर निर्वाण को प्राप्त करते है तब उन्हें सिद्ध कहा जाता है। उन्हीं की आराधना करते हैं और उन्हीं के निमित्त मंदिर आदि बनवाते हैं। जैन ग्रन्थों के अनुसार अर्हत् देव ने संसार को द्रव्यार्थिक नय की अपेक्षा से अनादि बताया है। जगत् का न तो कोई कर्ता है और न जीवों को कोई सुख दुःख देनेवाला है। अपने अपने कर्मों के अनुसार जीव सुख दुःख पाते हैं। जीव या आत्मा का मूल स्वभान शुद्ध, बुद्ध, सच्चिदानंदमय है, केवल पुदगल या कर्म के आवरण से उसका मूल स्वरुप आच्छादित हो जाता है। जिस समय यह पौद्गलिक भार हट जाता है उस समय आत्मा परमात्मा की उच्च दशा को प्राप्त होता है। जैन मत 'स्याद्वाद' के नाम से भी प्रसिद्ध है। स्याद्वाद का अर्थ है अनेकांतवाद अर्थात् एक ही पदार्थ में नित्यत्व और अनित्यत्व, सादृश्य और विरुपत्व, सत्व और असत्व, अभिलाष्यत्व और अनभिलाष्यत्व आदि परस्पर भिन्न धर्मों का सापेक्ष स्वीकार। इस मत के अनुसार आकाश से लेकर दीपक पर्यंत समस्त पदार्थ नित्यत्व और अनित्यत्व आदि उभय धर्म युक्त है।</b></span></div>
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<span data-offset-key="2ql5t-0-0" style="font-family: inherit;"><b><br data-text="true" /></b></span></div>
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<span data-offset-key="ek2jl-0-0" style="font-family: inherit;"><b><br data-text="true" /></b></span></div>
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<span data-offset-key="bhfpg-0-0" style="font-family: inherit;"><b>जैन धर्म मे 24 तीर्थंकरों को माना जाता है। तीर्थंकर धर्म तीर्थ का प्रवर्तन करते है। इस काल के २४ तीर्थंकर है-</b></span></div>
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<span data-offset-key="1end9-0-0" style="font-family: inherit;"><b><br data-text="true" /></b></span></div>
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<div class="" data-block="true" data-editor="73fg9" data-offset-key="9i9s5-0-0" style="background-color: white; color: #1d2129; font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px; text-align: start; white-space: pre-wrap;">
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<span data-offset-key="9i9s5-0-0" style="font-family: inherit;"><b>क्रमांक तीर्थंकर</b></span></div>
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<span data-offset-key="c6ko-0-0" style="font-family: inherit;"><b>1 ऋषभदेव- इन्हें 'आदिनाथ' भी कहा जाता है</b></span></div>
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<div class="" data-block="true" data-editor="73fg9" data-offset-key="5ejjm-0-0" style="background-color: white; color: #1d2129; font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px; text-align: start; white-space: pre-wrap;">
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<span data-offset-key="5ejjm-0-0" style="font-family: inherit;"><b>2 अजितनाथ</b></span></div>
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<span data-offset-key="qr1d-0-0" style="font-family: inherit;"><b>3 सम्भवनाथ</b></span></div>
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<span data-offset-key="6oj0s-0-0" style="font-family: inherit;"><b>4 अभिनंदन जी</b></span></div>
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<span data-offset-key="74hr1-0-0" style="font-family: inherit;"><b>5 सुमतिनाथ जी</b></span></div>
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<div class="_1mf _1mj" data-offset-key="eo8hn-0-0" style="direction: ltr; font-family: inherit; position: relative;">
<span data-offset-key="eo8hn-0-0" style="font-family: inherit;"><b>6 पद्ममप्रभु जी</b></span></div>
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<div class="" data-block="true" data-editor="73fg9" data-offset-key="5o75c-0-0" style="background-color: white; color: #1d2129; font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px; text-align: start; white-space: pre-wrap;">
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<span data-offset-key="5o75c-0-0" style="font-family: inherit;"><b>7 सुपार्श्वनाथ जी</b></span></div>
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<div class="" data-block="true" data-editor="73fg9" data-offset-key="4mkrs-0-0" style="background-color: white; color: #1d2129; font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px; text-align: start; white-space: pre-wrap;">
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<span data-offset-key="4mkrs-0-0" style="font-family: inherit;"><b>8 चंदाप्रभु जी</b></span></div>
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<span data-offset-key="bjvmu-0-0" style="font-family: inherit;"><b>9 सुविधिनाथ- इन्हें 'पुष्पदन्त' भी कहा जाता है</b></span></div>
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<div class="" data-block="true" data-editor="73fg9" data-offset-key="7b4r4-0-0" style="background-color: white; color: #1d2129; font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px; text-align: start; white-space: pre-wrap;">
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<span data-offset-key="7b4r4-0-0" style="font-family: inherit;"><b>10 शीतलनाथ जी</b></span></div>
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<div class="" data-block="true" data-editor="73fg9" data-offset-key="1pmur-0-0" style="background-color: white; color: #1d2129; font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px; text-align: start; white-space: pre-wrap;">
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<span data-offset-key="1pmur-0-0" style="font-family: inherit;"><b>11 श्रेयांसनाथ</b></span></div>
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<div class="" data-block="true" data-editor="73fg9" data-offset-key="es7v2-0-0" style="background-color: white; color: #1d2129; font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px; text-align: start; white-space: pre-wrap;">
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<span data-offset-key="es7v2-0-0" style="font-family: inherit;"><b>12 वासुपूज्य जी</b></span></div>
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<div class="" data-block="true" data-editor="73fg9" data-offset-key="ahfil-0-0" style="background-color: white; color: #1d2129; font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px; text-align: start; white-space: pre-wrap;">
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<span data-offset-key="ahfil-0-0" style="font-family: inherit;"><b>13 विमलनाथ जी</b></span></div>
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<div class="" data-block="true" data-editor="73fg9" data-offset-key="avikn-0-0" style="background-color: white; color: #1d2129; font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px; text-align: start; white-space: pre-wrap;">
<div class="_1mf _1mj" data-offset-key="avikn-0-0" style="direction: ltr; font-family: inherit; position: relative;">
<span data-offset-key="avikn-0-0" style="font-family: inherit;"><b>14 अनंतनाथ जी</b></span></div>
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<div class="" data-block="true" data-editor="73fg9" data-offset-key="fd5aj-0-0" style="background-color: white; color: #1d2129; font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px; text-align: start; white-space: pre-wrap;">
<div class="_1mf _1mj" data-offset-key="fd5aj-0-0" style="direction: ltr; font-family: inherit; position: relative;">
<span data-offset-key="fd5aj-0-0" style="font-family: inherit;"><b>15 धर्मनाथ जी</b></span></div>
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<span data-offset-key="bmlj5-0-0" style="font-family: inherit;"><b>16 शांतिनाथ</b></span></div>
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<div class="" data-block="true" data-editor="73fg9" data-offset-key="9fg0u-0-0" style="background-color: white; color: #1d2129; font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px; text-align: start; white-space: pre-wrap;">
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<span data-offset-key="9fg0u-0-0" style="font-family: inherit;"><b>17 कुंथुनाथ</b></span></div>
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<div class="" data-block="true" data-editor="73fg9" data-offset-key="8d7it-0-0" style="background-color: white; color: #1d2129; font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px; text-align: start; white-space: pre-wrap;">
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<span data-offset-key="8d7it-0-0" style="font-family: inherit;"><b>18 अरनाथ जी</b></span></div>
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<span data-offset-key="bchek-0-0" style="font-family: inherit;"><b>19 मल्लिनाथ जी</b></span></div>
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<div class="" data-block="true" data-editor="73fg9" data-offset-key="3f78r-0-0" style="background-color: white; color: #1d2129; font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px; text-align: start; white-space: pre-wrap;">
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<span data-offset-key="3f78r-0-0" style="font-family: inherit;"><b>20 मुनिसुव्रत जी</b></span></div>
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<span data-offset-key="5fc6f-0-0" style="font-family: inherit;"><b>21 नमिनाथ जी</b></span></div>
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<div class="" data-block="true" data-editor="73fg9" data-offset-key="264b6-0-0" style="background-color: white; color: #1d2129; font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px; text-align: start; white-space: pre-wrap;">
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<span data-offset-key="264b6-0-0" style="font-family: inherit;"><b>22 अरिष्टनेमि जी - इन्हें 'नेमिनाथ' भी कहा जाता है। जैन मान्यता में ये नारायण श्रीकृष्ण के चचेरे भाई थे।</b></span></div>
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<div class="" data-block="true" data-editor="73fg9" data-offset-key="5cg95-0-0" style="background-color: white; color: #1d2129; font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px; text-align: start; white-space: pre-wrap;">
<div class="_1mf _1mj" data-offset-key="5cg95-0-0" style="direction: ltr; font-family: inherit; position: relative;">
<span data-offset-key="5cg95-0-0" style="font-family: inherit;"><b>23 पार्श्वनाथ</b></span></div>
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<div class="" data-block="true" data-editor="73fg9" data-offset-key="fd4tm-0-0" style="background-color: white; color: #1d2129; font-family: "SF Optimized", system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; letter-spacing: -0.12px; text-align: start; white-space: pre-wrap;">
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<span data-offset-key="fd4tm-0-0" style="font-family: inherit;"><b>24 वर्धमान महावीर - इन्हें वर्धमान, सन्मति, वीर, अतिवीर भी कहा जाता है।</b></span></div>
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<span data-offset-key="fd4tm-0-0" style="font-family: inherit;"><b><br /></b></span></div>
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<b><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"></span></b><br />
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<span data-offset-key="ed031-0-0" style="font-family: inherit;"><b>ऋषभदेव, अरिष्टनेमि आदि तीर्थंकरों का उल्लेख ऋग्वेदादि में बहुलता से मिलता है, जिससे यह स्वतः सिद्ध होता है कि वेदों की रचना के पहले जैन-धर्म का अस्तित्व भारत में था। विष्णु पुराण में श्री ऋषभदेव, मनुस्मृति में प्रथम जिन (यानी ऋषभदेव) स्कंदपुराण, लिंगपुराण आदि में बाईसवें तीर्थंकर अरिष्टनेमि का उल्लेख आया है। दीक्षा मूर्ति-सहस्रनाम, वैशम्पायन सहस्रनाम महिम्न स्तोत्र में भगवान जिनेश्वर व अरहंत कह के स्तुति की गई है। योग वाशिष्ठ में श्रीराम ‘जिन’ भगवान की तरह शांति की कामना करते हैं। इसी तरह रुद्रयामलतंत्र में भवानी को जिनेश्वरी, जिनमाता, जिनेन्द्रा कहकर संबोधन किया है। नगर पुराण में कलयुग में एक जैन मुनि को भोजन कराने का फल कृतयुग में दस ब्राह्मणों को भोजन कराने के बराबर कहा गया है। अंतिम दो तीर्थंकर, पार्श्वनाथ और महावीर स्वामी ऐतिहासिक पुरुष है[4]। महावीर का जन्म ईसा से ५९९ वर्ष पहले होना ग्रंथों से पाया जाया है। शेष के विषय में अनेक प्रकार की अलौकीक और प्रकृतिविरुद्ध कथाएँ हैं। ऋषभदेव की कथा भागवत आदि कई पुराणों में आई है और उनकी गणना हिंदुओं के २४ अवतारों में है। महाभारत अनुशासन पर्व,महाभारत शांतिपर्व, स्कन्ध पुराण,प्रभास पुराण,लंकावतार आदि अनेक ग्रंथो में अरिष्टनेमि का उल्लेख है !</b></span></div>
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Danendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.com0tag:blogger.com,1999:blog-7846213166332577368.post-47655048578654498572017-07-17T02:04:00.000-07:002017-09-05T03:56:49.810-07:00What Is Jainism Or Jain Religion ?<div class="p1" style="text-align: justify;">
<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Jainism is an ancient religion from India. It teaches us the way to liberation and shows the way how to live a life of harmlessness and renunciation. Renunciation is the act of renouncing or rejecting something, especially if it is something that the renouncer has previously enjoyed or endorsed.In religion, renunciation<span class="Apple-converted-space"> </span>indicates an abandonment of pursuit of material comforts, in the interests of achieving spiritual enlightenment.</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Jainism traditionally known as Jain Dharma is an ancient Indian religion. Jainism followers are called "Jains", a word derived from the Sanskrit word jina (victor) and connoting the path of victory in crossing over life's stream of rebirths through an ethical and spiritual life.</span></i></b></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><b><span class="Apple-converted-space"> </span>Jain Religion also refers to the </b><span class="s1"><b>ascetic </b></span><b>battle that, it is believed, Jain renunciants (</b><span class="s1"><b>monks </b></span><b>and nuns) must fight against the passions and bodily senses to gain enlightenment, or omniscience and purity of </b><span class="s1"><b>soul.</b></span><b><span class="Apple-converted-space"> </span></b></span></i></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">The most illustrious of those few individuals who have achieved enlightenment are called Jina (literally, “Conqueror”), and the tradition’s monastic and lay adherents are called Jain (“Follower of the Conquerors”), or Jaina. This term came to replace a more ancient designation, Nirgrantha (“Bondless”), originally applied to renunciants only.</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">The aim of Jain life is to achieve liberation of the soul. It means, it teaches us how to get rid of attachment with material objects and remain detached from role we play in our life. We play the role of son, brother, sister,father, mother , teacher and many such other roles. But while playing these roles we have to keep our mental state detached from these relations and always remain in stable position.<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Jain religion teaches us that our soul is in its long journey just like other souls are in their own journey. Though all souls are originally same and like love, happiness, peace , bliss and purity , journey<span class="Apple-converted-space"> </span>of every souls is different and unique.<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Jainism does not believe in a Creator God .As per Jain principles, the entire material universe is self existing system. Everything in it , including the individual soul is an aspect of matter. Each should is eternal , but it has states, shapes and sizes. In the bound state (Bandha)<span class="Apple-converted-space"> </span>it is subject to Karma and Rebirth. It attains liberation only when it completely gets rid of karma. Jainism believes that karma is fluid like substance that remains attached to people and the should exists in all animate and inanimate objects.</span></i></b></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><b>Parasparopagraho Jivanam ("the function of souls is to help one another") is the motto of Jainism. Namokar Mantra is the most common and basic prayer in Jainism. Jainism is a religion which teaches a path to spiritual purity and enlightenment through disciplined nonviolence (</b><span class="s1"><b>ahimsa<span class="Apple-converted-space"> </span></b></span><b> literally “noninjury”) to all living creatures.</b></span></i></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Jains trace their history through a succession of twenty-four victorious saviors and teachers known as Tirthankaras, with the first being Rishabhanatha, who is believed to have lived millions of years ago, and twenty-fourth being the Mahavira around 500 BCE. Jains believe that Jainism is an eternal dharma with the Tirthankaras guiding every cycle of the Jain cosmology.</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">The main religious premises of Jainism are<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Ahimsa ("non-violence"),<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Anekantavada ("many-sidedness"),<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Aparigraha ("non-attachment") and<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Asceticism. (the doctrine that a person can attain a high spiritual and moral state by practicing self-denial,self-mortification, and the like.rigorous self-denial; extreme abstinence; austerity.)</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Followers of Jainism take five main vows:<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Ahimsa ("non-violence"),<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Satya ("truth"),<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Asteya ("not stealing"),<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Brahmacharya ("celibacy or chastity"), and<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Aparigraha ("non-attachment").<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">These principles have impacted Jain culture in many ways, such as leading to a predominantly vegetarian lifestyle that avoids harm to animals and their life cycles.<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Jains trace their history through a succession of twenty-four victorious saviors and teachers known as Tirthankaras, with the first being Rishabhanatha, who is believed to have lived millions of years ago, and twenty-fourth being the Mahavira around 500 BCE. Jains believe that Jainism is an eternal dharma with the Tirthankaras guiding every cycle of the Jain cosmology.</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">1. Metaphysics</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">According to Jain thought, the basic constituents of reality are<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Souls (jiva),<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Matter (pudgala),<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Motion (dharma),<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Rest (adharma),<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Space (akasa), and<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Time (kala).<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Space is understood to be infinite in all directions, but not all of space is inhabitable. A finite region of space, usually described as taking the shape of a standing man with arms akimbo, is the only region of space that can contain anything. This is so because it is the only region of space that is pervaded with dharma, the principle of motion (adharma is not simply the absence of dharma, but rather a principle that causes objects to stop moving). The physical world resides in the narrow part of the middle of inhabitable space. The rest of the inhabitable universe may contain gods or other spirits.</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">While Jainism is dualistic—that is, matter and souls are thought to be entirely different types of substance—it is frequently said to be atheistic. What is denied is a creator god above all. The universe is eternal, matter and souls being equally uncreated. The universe contains gods who may be worshipped for various reasons, but there is no being outside it exercising control over it. The gods and other superhuman beings are all just as subject to karma and rebirth as human beings are. By their actions, souls accumulate karma, which is understood to be a kind of matter, and that accumulation draws them back into a body after death. Hence, all souls have undergone an infinite number of previous lives, and—with the exception of those who win release from the bondage of karma—will continue to reincarnate, each new life determined by the kind and amount of karma accumulated. Release is achieved by purging the soul of all karma, good and bad.</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Every living thing has a soul, so every living thing can be harmed or helped. For purposes of assessing the worth of actions (see Ethics, below), living things are classified in a hierarchy according to the kinds of senses they have; the more senses a being has, the more ways it can be harmed or helped.<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Plants, various one-celled animals, and 'elemental' beings (beings made of one of the four elements—earth, air, fire, or water) have only one sense, the sense of touch. Worms and many insects have the senses of touch and taste. Other insects, like ants and lice, have those two senses plus the sense of smell. Flies and bees, along with other higher insects, also have sight. Human beings, along with birds, fish, and most terrestrial animals, have all five senses. This complete set of senses (plus, according to some Jain thinkers, a separate faculty of consciousness) makes all kinds of knowledge available to human beings, including knowledge of the human condition and the need for liberation from rebirth.</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">2. Epistemology (the theory of knowledge, especially with regard to its methods, validity, and scope, and the distinction between justified belief and opinion.) and Logic</span></i></b></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><b>Underlying Jain </b><span class="s1"><b>epistemology</b></span><b> is the idea that reality is multifaceted (anekanta, or 'non-one-sided'), such that no one view can capture it in its entirety;<span class="Apple-converted-space"> </span></b></span></i></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">that is, no single statement or set of statements captures the complete truth about the objects they describe.<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Every school of Indian thought includes some judgment about the valid sources of knowledge (pramanas). While their lists of pramanas differ, they share a concern to capture the common-sense view; no Indian school is skeptical.<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">The Jain list of pramanas includes sense perception, valid testimony (including scriptures), extra-sensory perception, telepathy, and kevala, the state of omniscience of a perfected soul.</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Notably absent from the list is inference, which most other Indian schools include, but Jain discussion of the pramanas seem to indicate that inference is included by implication in the pramana that provides the premises for inference.<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">That is, inference from things learned by the senses is itself knowledge gained from the senses; inference from knowledge gained by testimony is itself knowledge gained by testimony, etc.<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Later Jain thinkers would add inference as a separate category, along with memory and tarka, the faculty by which we recognize logical relations.</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Since reality is multi-faceted, none of the pramanas gives absolute or perfect knowledge (except kevala, which is enjoyed only by the perfected soul, and cannot be expressed in language).<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">As a result, any item of knowledge gained is only tentative and provisional. This is expressed in Jain philosophy in the doctrine of naya, or partial predication (sometimes called the doctrine of perspectives or viewpoints). According to this doctrine, any judgment is true only from the viewpoint or perspective of the judge, and ought to be so expressed.<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Given the multifaceted nature of reality, no one should take his or her own judgments as the final truth about the matter, excluding all other judgments. This insight generates a sevenfold classification of predications. The seven categories of claim can be schematized as follows, where 'a' represents any arbitrarily selected object, and 'F' represents some predicate assertible of it:</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Perhaps a is F.</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Perhaps a is not-F.</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Perhaps a is both F and not-F.</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Perhaps a is indescribable.</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Perhaps a is indescribable and F.</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Perhaps a is indescribable and not-F.</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Perhaps a is indescribable, and both F and not-F.</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Each predication is preceded by a marker of uncertainty (syat), which I have rendered here as 'perhaps.' Some render it as ‘from a perspective,’ or ‘somehow.’ However it is translated, it is intended to mark respect for the multifaceted nature of reality by showing a lack of conclusive certainty.</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Early Jain philosophical works (especially the Tattvartha Sutra) indicate that for any object and any predicate, all seven of these predications are true.<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">That is to say, for every object a and every predicate F, there is some circumstance in which, or perspective from which, it is correct to make claims of each of these forms. These seven categories of predication are not to be understood as seven truth-values, since they are all seven thought to be true.<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Historically, this view has been criticized (by Sankara, among others) on the obvious ground of inconsistency. While both a proposition and its negation may well be assertible, it seems that the conjunction, being a contradiction, can never be even assertible, never mind true, and so the third and seventh forms of predication are never possible.<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">This is precisely the kind of consideration that leads some commentators to understand the 'syat' operator to mean ‘from a perspective.’ Since it may well be that from one perspective, a is F, and from another, a is not-F, then one and the same person can appreciate those facts and assert them both together.<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Given the multifaceted nature of the real, every object is in one way F, and in another way not-F. An appreciation of the complexity of the real also can lead one to see that objects are, as they are in themselves, indescribable (as no description can capture their entirety). This yields the fourth form of predication, which can then be combined with other insights to yield the last three forms.</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Perhaps the deepest problem with this doctrine is one that troubles all forms of skepticism and fallibilism to one degree or another; it seems to be self-defeating.<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">After all, if reality is multifaceted, and that keeps us from making absolute judgments (since my judgment and its negation will both be equally true), the doctrines that underlie Jain epistemology are themselves equally tentative.<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">For example, take the doctrine of anekantevada. According to that doctrine, reality is so complex that any claim about it will necessarily fall short of complete accuracy. The doctrine itself must then fall short of complete accuracy. Therefore, we should say, "Perhaps (or “from a perspective") reality is multifaceted." At the same time, we have to grant the propriety, in some circumstances, of saying, "Perhaps reality is not multifaceted." Jain epistemology gains assertibility for its own doctrine, but at the cost of being unable to deny contradictory doctrines. What begins as a laudable fallibilism ends as an untenable relativism.</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">3. Ethics</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Given that the proper goal for a Jain is release from death and rebirth, and rebirth is caused by the accumulation of karma, all Jain ethics aims at purging karma that has been accumulated, and ceasing to accumulate new karma.<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Like Buddhists and Hindus, Jains believe that good karma leads to better circumstances in the next life, and bad karma to worse. However, since they conceive karma to be a material substance that draws the soul back into the body, all karma, both good and bad, leads to rebirth in the body. No karma can help a person achieve liberation from rebirth.<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Karma comes in different kinds, according to the kind of actions and intentions that attract it. In particular, it comes from four basic sources: (1) attachment to worldly things, (2) the passions, such as anger, greed, fear, pride, etc., (3) sensual enjoyment, and (4) ignorance, or false belief. Only the first three have a directly ethical or moral upshot, since ignorance is cured by knowledge, not by moral action.</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">The moral life, then, is in part the life devoted to breaking attachments to the world, including attachments to sensual enjoyment. Hence, the moral ideal in Jainism is an ascetic ideal.<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Monks (who, as in Buddhism, live by stricter rules than laymen) are constrained by five cardinal rules, the "five vows":<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">(1) Ahimsa, frequently translated "non-violence," or “non-harming,” </span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">2)<span class="Apple-converted-space"> </span>Satya, or truthfulness, </span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">3 ) Asteya, not taking anything that is not given, </span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">4 ) Brahmacharya, chastity, and </span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">5 ) Aparigraha, detachment.<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">This list differs from the rules binding on Buddhists only in that Buddhism requires abstention from intoxicants, and has no separate rule against attachment to the things of the world. The cardinal rule of interaction with other jivas is the rule of ahimsa. This is because harming other jivas is caused by either passions like anger, or ignorance of their nature as living beings.<span class="Apple-converted-space"> </span></span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Consequently, Jains are required to be vegetarians. According to the earliest Jain documents, plants both are and contain living beings, although one-sensed beings, so even a vegetarian life does harm. This is why the ideal way to end one's life, for a Jain, is to sit motionless and starve to death. Mahavira himself, and other great Jain saints, are said to have died this way. That is the only way to be sure you are doing no harm to any living being.</span></i></b></div>
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<b><i><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">While it may seem that this code of behavior is not really moral, since it is aimed at a specific reward for the agent—and is therefore entirely self-interested—it should be noted that the same can be said of any religion-based moral code. Furthermore, like the Hindus and Buddhists, Jains believe that the only reason that personal advantage accrues to moral behavior is that the very structure of the universe, in the form of the law of karma, makes it so.</span></i></b><br />
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">What is Daslakshan Parava and what is Jainism ( from e-Jainism site www.</span></i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><i>http://ejainism.com/</i></span></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Daslakshan (ten virtues) Parva or the Festival of ten virtues is the Paryushan festival celebrated by the Digambar Jains annually for self-purification and uplift. This parva ultimately leads us to our true destination i.e., salvation. All Digambar jain celebrate the Dash Lakshan Parva for ten days. It is the festival for the observance of ten universal virtues; viz., forgiveness, contentment, and celibacy, which aim at the uplift of the soul and are vividly preached and practiced during the festival. The ten virtues or dharma are:</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><b>‘Dharma, Seva, Kshanti, Mridutvmrijuta, ch Shotmath, Satyam Akinchanyam, Brahm, tyagshch, tapashch, sanyamshcheti’</b><br />
(Acharya Amritchandra, Shloka 208)</span></i></div>
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<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><b>Uttama Kshama</b> (Supreme Forgiveness) - To observe tolerance whole-heartedly,shunning anger.</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><b>Uttama Mardava</b> (Tenderness or Humility) - To observe the virtue of humility subduing vanity and passions.</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><b>Uttama Aarjava</b> (Straight-forwardness or Honesty) - To practice a deceit-free conduct in life by vanquishing the passion of deception.</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><b>Uttama Shaucha</b> (Contentment or Purity) - To keep the body, mind and speech pure by discarding greed.</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><b>Uttama Satya</b> (Truthfulness) - To speak affectionate and just words with a holy intention causing no injury to any living being.</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><b>Uttama Sanyam</b> (Self-restraint) - To defend all living beings with utmost power in a cosmopolitan spirit abstaining from all the pleasures provided by the five senses - touch, taste, smell, sight, and hearing; and the sixth - mind.</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><b>Uttama Tapa</b> (Penance or Austerities) - To practice austerities putting a check on all worldly allurements.</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><b>Uttama Tyaga</b> (Renunciation) - To give four fold charities - Ahara (food), Abhaya (fearlessness), Aushadha (medicine), and Shastra Dana (distribution of Holy Scriptures), and to patronize social and religious institutions for self and other uplifts.</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><b>Uttama Akinchanya</b> (Non-attachment) - To enhance faith in the real self as against non-self i.e., material objects; and to discard internal Parigraha viz. anger and pride; and external Parigraha viz. accumulation of gold, diamonds, and royal treasures.</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><b>Uttama Brahmacharya</b> (Chastity or celibacy) - To observe the great vow of celibacy; to have devotion for the inner soul and the omniscient Lord; to discard the carnal desires, vulgar fashions, child and old-age marriages, dowry dominated marriages, polygamy, criminal assault on ladies, use of foul and vulgar language.</span></i></li>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">What is Jainism - </span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">The 'Jains' are the followers of the Jinas. 'Jina' literally means 'Conqueror.' He who has conquered love and hate, pleasure and pain, attachment and aversion, and has thereby freed `his' soul from the karmas obscuring knowledge, perception, truth, and ability, is a Jina. The Jains refer to the Jina as God. They teach us to reduce vices like rãg (attachment), dvesh (aversion), krodh (anger), màn (pride), mãyã (deceit) and lobh (greed).</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Jain religion is unique in that, during its existence of over 5000 years, it has never compromised on the concept of nonviolence either in principle or practice. Jainism upholds nonviolence as the supreme religion (Ahimsa Paramo Dharmah) and has insisted upon its observance in thought, word, and deed at the individual as well as social levels. The holy text Tattvartha Sutra sums it up in the phrase 'Parasparopagraho Jivanam' (all life is mutually supportive). Jain religion presents a truly enlightened perspective of equality of souls, irrespective of differing physical forms, ranging from human beings to animals and microscopic living organisms. Humans, alone among living beings, are endowed with all the six senses of seeing, hearing, tasting, smelling, touching, and thinking; thus humans are expected to act responsibly towards all living beings by being compassionate, non-egoistic, fearless, forgiving, and rational.</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Jainism recognizes this fact while analysing the Universe and maintains that the whole Universe can be broadly divided into two categories, viz., Jiva and Ajiva, meaning motivating conscious and unconscious matter thus pervading everything noticed in this Universe. On the basis of this finding, about two thousand five hundred years ago, not with the help of any laboratory testing but by sheer analytical logic, the Jina seers saw the life force not only in plants and vegetables but also in so called inanimate matter such as earth, water and air.</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">The jain code of conduct is made up of the following five vows, and all of their logical conclusions:</span></i></div>
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<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><b>Ahimsa (nonviolence)</b></span></i></li>
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<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><b>Asteya (non-stealing)</b></span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><b>Aparigraha (non-possessiveness)</b></span></i></li>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Jain religion focuses much attention on Aparigraha, non-possessiveness towards material things through self-control, self-imposed penance, abstinence from over-indulgence, voluntary curtailment of one's needs, and the consequent subsiding of the aggressive urge.</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">The Jains are divided into two major sects, Digambar and Svetambar. The differences between the two sects are minor and relatively obscure. Digambar Jain monks do not wear clothes while Svetambar Jain monks, wear white, seamless clothes.</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">"Samyakdarshangyancharitrani Mokshmargasya" is the fundamental principal of Jainism. It means: "True Perception, True/Right Knowledge and True/Right Conduct" is the path to attain Moksha. Moksha is attained by getting liberated from all Karma. Those who have attained Moksha are called Sidhdhatma (Omniscient Soul) and those who are attached to the world & other souls through Karma are called Sansari (living beings). Every soul has to follow the path of Moksh as described.</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><b>The universe has two components "Jīva" and "Ajīva". There are Anant (Infinite) Jiva which are caterorised as Sidhdha and Sansari. The Sansari (worldly) Soul takes various form of life using Ajiva and all worldly relations are formed based on Karma. Humanbeing, Animal, Deity / Angel, Hell-being are four forms of these souls known as the Paryaaya or Gati.</b></span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Jainism beliefs & practices are purely derived from the structure defined as above. e.g. Non-violence can simply relate to minimizing new Karmas to get attached to the soul, every soul is considered worthy of respect as it has potential to become Sidhdha (Param-atma - pure soul), materialistic things are consumed as little as possible, meditation is practiced to free yourself from your thoughts - both Shubh (good) or Ashubh (bad) etc..</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><b>The belief that all living beings possess a soul, requires a great care and awareness in going about one's business in the world. Jainism is a religion in which all life is considered worthy of respect and it emphasizes this equality of all life, advocating the protection of even the smallest creatures. This goes as far as the life of microscopic organisms. A major characteristic of Jain belief is the emphasis on the consequences of not only physical but also mental behaviors.</b></span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">A Jain is a follower of Jinas ("conquerors"), specially gifted human beings who have rediscovered the dharma, became fully liberated and taught the spiritual path for the benefit of all living beings. Jains follow the teachings of 24 special Jinas who are known as Tirthankaras ('ford-makers', those who have discovered and shown the way to salvation). The 24th and most recent Tirthankar is Shri Mahaveera, who lived from 599 to 527 BCE according to traditional history. The 23rd Tirthankar, Shri Parsvanatha, is now recognised as a historical person, who lived during 872 to 772 BC.</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Jainism encourages spiritual development through reliance on and cultivating one's own personal wisdom and self-control (<span class="s1">व्रत</span>, vratae). The goal is realization of the soul's true nature.</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Jaina tradition is unanimous in naming Rishabha (also known as Adhinath) as the First Tirthankar of this descending (avasarpini) kalachakra (time cycle).[11] The first Tirthankar, Rishabhdev/ Adhinath appeared prior to the Indus Valley Civilization. The Jain Swastika symbol and naked statues resembling the Jain monks amongst the remains of the Indus Valley Civilization, do substantiate claims.</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Jainism believes that the Universe and Dharma have no beginning and no ending. However it goes through a process of cyclical change. Jains believe it is approx. 8.4 million years old in its current cyclic period. Therefore there is no concept of a creator of the universe within Jainism.</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Jainism differs from other religions in its concept of God. According to its belief, there is no overarching supreme divine creator, owner, preserver or destroyer. Every living soul is potentially divine and the Sidhhas who have completely eliminated their karmic bonding, thereby ending their cycle of birth and death, have attained God-consciousness.</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">The main Jain prayer (Namokar Mantra) therefore salutes the five special categories of souls that have attained God-consciousness or are on their way to achieving it, so as to emulate and follow their path to salvation.</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif;"><span class="Apple-tab-span" style="font-size: small;"> </span><span style="font-size: large;"><u>Importance of Nomokar Mantra </u></span></span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">णमो<span class="s2"> </span>अरिहंताणं</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">णमो<span class="s2"> </span>सिद्धाणं</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">णमो<span class="s2"> </span>आयरियाणं</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">णमो<span class="s2"> </span>उवज्झायणं</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">णमो<span class="s2"> </span>लोए<span class="s2"> </span>सव्व<span class="s2"> </span>साहूणं</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">एसो<span class="s2"> </span>पंच<span class="s2"> </span>णमोक्कारो<span class="s2">, </span>सव्व<span class="s2"> </span>पावप्प<span class="s2"> </span>णासणो</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><span class="s1">मंगलाणं</span> <span class="s1">च</span> <span class="s1">सव्वेसिं</span>, <span class="s1">पडमम</span> <span class="s1">हवई</span> <span class="s1">मंगलं</span><span class="Apple-tab-span"> </span>Namokar Mantra (<span class="s1">णमोकार</span> <span class="s1">मंत्र</span>), also called the Navakâr Mantra or the Namaskâr Mantra is the fundamental and most recited prayer/mantra in Jainism and can be recited at any time of the day. In this mantra, we salute the virtues of the Pancha Parmeshthi, or five spiritual masters: the Arihantas, Siddhas, Âchâryas, Upadhyâyas, and Sadhus (normal monks). By saluting them we receive the inspiration from them for the right path of true happiness and total freedom from the karma of our soul. Through this mantra we worship the virtues of all the supreme spiritual people instead of just worshipping one particular person. It is important to note that the Navkar Mantra does not mention the names of even Tirthankaras and Siddhas. This mantra simply serves as a gesture of deep respect towards beings that are more spiritually advanced and to remind followers of the Jain religion of their ultimate goal of nirvana or moksha. In this mantra we bow down to these supreme spiritual personalities, and therefore, it is also called Namokar Mantra.</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Namo Arihantânam<span class="Apple-tab-span"> </span>I bow in reverence to the Arihantâs (Prophets).</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Namo Siddhânam<span class="Apple-tab-span"> </span>I bow in reverence to the Siddhâs (Liberated Souls).</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Namo Âyariyânam<span class="Apple-tab-span"> </span>I bow in reverence to the Âchâryas (Preceptors or Spiritual Leaders).</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Namo Uvajjhâyanam<span class="Apple-tab-span"> </span>I bow in reverence to the Upadhyâya (Teachers).</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Namo Loe Savva Sahûnam<span class="Apple-tab-span"> </span>I bow in reverence to all the Sadhûs (Saints).</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Eso Panch Namokkaro, Savva Pâvappanâsano Mangalanam Cha Savvesim, Padhamam Havai Mangalam<span class="Apple-tab-span"> </span>This fivefold bow (mantra) destroys all sins and obstacles and of all auspicious mantras, is the first and foremost one.</span></i></div>
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<b><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Arihantas<span class="Apple-tab-span"> </span></span></i></b></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><span class="Apple-tab-span"> </span>The word Arihanta is made up of two words: 1) Ari, meaning enemies, and 2) hanta, meaning destroyer. Therefore, Arihanta means a destroyer of the enemies. These enemies are inner desires known as passions. These include anger, ego, deception, and greed. These are the internal enemies within us. Until we control our passions, the real nature or the power of our soul will not be realized or manifested. Some passions are called as ghati karmas because they directly affect the true nature of the soul. Ghati karmas are categorized into four. They are as following:</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><span class="Apple-tab-span"> </span><span class="Apple-tab-span"> </span>1.<span class="Apple-tab-span"> </span>Gyanavarniya (knowledge blocking)</span></i></div>
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<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Karma Darshanavarniya (perception blocking)</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Karma Mohniya (passion causing)</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Karma Antaraya (obstacle causing) Karma<span class="Apple-tab-span"> </span></span></i></li>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">When a person wins over these four ghati karmas he/she is called Arihanta. Arihanta attains:</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><span class="Apple-tab-span"> </span><span class="Apple-tab-span"> </span>1.<span class="Apple-tab-span"> </span>Kevalgyan, perfect knowledge due to the destruction of all Gyanavarniya Karmas.</span></i></div>
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<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Kevaldarshan, perfect perception due to the destruction of all Darshanavarniya Karmas.</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Becomes passionless due to the destruction of all Mohniya Karmas.</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Gains infinite power due to the destruction of all Antaraya Karmas.<span class="Apple-tab-span"> </span></span></i></li>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Complete knowledge and perception means they know and see everything everywhere that is happening now, that has happened in the past, and that will happen in the future. Arihantas are divided into two categories:</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><span class="Apple-tab-span"> </span><span class="Apple-tab-span"> </span>1.<span class="Apple-tab-span"> </span>Tirthankar</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Tirthankaras are special Arihants because they revitalize the Jain Sangh (four-fold Jain Order) consisting of Sadhus (male saints), Sadhvis (female saints), Shravaks (male householders), and Shravikas (female householders). During every half time cycle, twenty-four persons like us rise to the level of Tirthankar. The first Tirthankar of our time period was Lord Rishabhdev, and the twenty-fourth and last Tirthankar was Lord Mahaveera, who lived from 599 BCE to 527 BCE. A Tirthankar is also called a Jina. Jina means conqueror of passions. At the time of nirvana (liberated from the worldly existence), Arihanta sheds off the remaining four aghati karmas namely:</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><span class="Apple-tab-span"> </span><span class="Apple-tab-span"> </span>1.<span class="Apple-tab-span"> </span>Nam (physical structure forming) Karma</span></i></div>
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<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Vedniya (pain and pleasure causing) Karma</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Ayushya (life span determining) Karma<span class="Apple-tab-span"> </span></span></i></li>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">These four karmas do not affect the true nature of the soul; therefore, they are called Aghati karmas. After attaining salvation these Arihants are called Siddhas.</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">It is very interesting to note that in Namokar Mantra we pray to the Arihants first and then to the Siddhas, even though the Siddhas are perfected souls who have destroyed all (both Ghati and Aghati) Karmas, and at a higher spiritual stage than Arihants. Since Siddhas have attained ultimate liberation, we do not have access to them. On the other hand, Arihants are still human beings and offer us spiritual guidance during their lifetime. It would not have been possible for us to know about Siddhas or liberation without them. In order to show our special reverence for their teachings, we salute Arihants first and then Siddhas.<span class="Apple-tab-span"> </span><b>Siddhas<span class="Apple-tab-span"> </span></b>Siddhas are the liberated souls. They have completely ended the cycle of birth and death. They have reached the ultimate highest state, salvation. They do not have any karma, and they do not collect any new karma. This state of true freedom is called Moksha. Siddhas experience unobstructed bliss (eternal happiness). They have complete knowledge and perception and infinite power. They are formless and have no passions and therefore are free from all temptations.</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Siddhas have eight specific characteristics or qualities (8 guñas) namely:</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><span class="Apple-tab-span"> </span><span class="Apple-tab-span"> </span>1.<span class="Apple-tab-span"> </span>Ananta gyana (infinite knowledge)</span></i></div>
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<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Ananta labdhi (infinite vision)</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Ananta sukha (infinite discipline)</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Akshaya sthiti (permanence – without any change)</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Being vitaraga (impartial)</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Being arupa (having no name or form)</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Aguruladhutaa<span class="Apple-tab-span"> </span><span class="Apple-tab-span"> </span><b>Acharyas<span class="Apple-tab-span"> </span></b>The message of Jina is carried on by the Acharyas. They are our spiritual leaders. The responsibility of the spiritual welfare, but not social or economical welfare of the entire Jain Sangh, rests on the shoulders of the Acharyas. Before reaching this state, one has to do in-depth study and achieve mastery of the Jain scriptures (Agamas). In addition to acquiring a high level of spiritual excellence, they have the ability to lead the monks and nuns. They know various languages with a sound knowledge of other philosophies and religions of the area and the world.<span class="Apple-tab-span"> </span><b>Upadhyayas<span class="Apple-tab-span"> </span></b>This title is given to those Sadhus who have acquired a special knowledge of the Agams and philosophical systems. They teach Jain scriptures to sadhus and sadhvis.<span class="Apple-tab-span"> </span><b>Sadhus and Sadhvis<span class="Apple-tab-span"> </span></b>When householders become detached from the worldly aspects of life and get the desire for spiritual uplift (and not worldly uplift), they give up their worldly lives and become sadhus (monk) or sadhvis (nun). A male person is called sadhu, and a female person is called sadhvi. Before becoming sadhus or sadhvis, a lay person must observe sadhus to understand their life style and do religious studies. When they feel confident that they will be able to live the life of a monk or a nun, then they inform the Acharya that they are ready to become sadhu or sadhvi. If the Acharya is convinced that they are ready and are capable of following the vows of sadhu or sadhvi, then he gives them Deeksha. Deeksha is the initiation ceremony when a householder becomes a monk or a nun. In Deeksha, the sadhu or sadhvi makes the following commitments:</span></i></li>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><span class="Apple-tab-span"> </span><b><span class="Apple-tab-span"> </span>1.<span class="Apple-tab-span"> </span>Commitment of Total Non-violence (Ahimsa)</b> - not to commit any type of violence. Non-violence is the greatest of all virtues, the core of all sacred texts, and the sum and substance of all vows and virtues.</span></i></div>
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<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><b>Commitment of Total Truth (Satya)</b> - not to indulge in any type of lie or falsehood. A person who speaks the truth becomes trustworthy like a mother, venerable like a preceptor and dear to everyone like a kinsman. Truthfulness is the abode of austerity.</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><b>Commitment of Total Non-Stealing (Asteya)</b> - not to take anything unless it is given. One should desist from buying stolen goods, inciting another to commit theft, avoiding the laws of the State, use of false weights and measures, adulteration and counterfeit currency.</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><b>Commitment of Total Continence (Brahmacharya)</b> - not to indulge in any sensual activities. The soul is Brahman. So the activity regarding the self of a person who is free from body consciousness is called Brahmacharya or Continence.</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><b>Commitment of Total Non-possessiveness (Aparigraha)</b> - not to acquire more than what is needed to maintain day to day life. One should refrain from accumulation of unlimited property due to insatiable greed as it becomes pathway to misery and results in numerous faults. Lord Mahaveera has said that the ownership of object itself is not possessiveness; however attachment to an object is possessiveness.<span class="Apple-tab-span"> </span></span></i></li>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">A person becomes a Jain monk by equanimity, a Brahmana by celebacy, a sage by knowledge and an ascetic by austerities. The true monks are free from attachment, self-conceit, companionship and egotism. They treat all living beings, whether mobile or immobile impartially and equally. A monk maintains equanimity in success and failure, happiness and misery, censure and praise and honour and dishonour. In other words, a monk remains completely unaffected by honour, passions, punishment, affliction and fear. He or she is undisturbed and unbound and is free from laughter and sorrow. A monk should bear hunger, thirst, an uncomfortable bed, cold, heat, fear and anguish with an unperturbed mind. An enlightened and self-restrained monk should go to towns and villages with equanimity and preach the path of peace.</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Some other things they observe are:</span></i></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;"><span class="Apple-tab-span"> </span><span class="Apple-tab-span"> </span>1.<span class="Apple-tab-span"> </span>They do not accept the food cooked specially for them; and accept vegetarian food only.</span></i></div>
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<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">They do not eat before sunrise or after sunset.</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">They drink boiled water.</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">They walk bare footed carefully so as not to harm even small insects and therefore do not use vehicles for transportation.</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">They do not stay in one place for a longer time.</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">They do not touch any person of the opposite sex.</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">They do not get involved in social or society affairs.</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Some monks wear no clothes while others wear white clothes.</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">All nuns wear white clothes.</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">They offer spiritual guidance.</span></i></li>
<li class="li3"><i><span style="font-family: Georgia, Times New Roman, serif; font-size: small;">Self-discipline and purity.<span class="Apple-tab-span"> </span><span class="Apple-tab-span"> </span></span></i></li>
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Danendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.com0tag:blogger.com,1999:blog-7846213166332577368.post-60719519441978148232017-06-25T20:28:00.001-07:002017-06-25T20:28:08.183-07:00Know About Jain Gotraदिगम्बर जैन समाज का गोत्रानुसार इतिहास एवं परिचय<br />
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1. साह गोत्र<br />
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खण्डेलवाल दिगम्बर जैन समाज के 84 गोत्रों में साह गोत्र शाही गोत्र है। यह खण्डेला के महाराज खण्डेलगिरि का गोत्र है जो उन्हें जैन धर्म में दीक्षित करने तथा अहिंसा धर्म के परिपालन की प्रतिज्ञा लेने के पश्चात् दिया गया था। उन्हें खण्डेलवाल जैन जाति का प्रथम महापुरुष होने तथा साह गोत्रीय कहलाने का सौभाग्य प्राप्त हुआ। वे चौहान राजपूत थे। सोम उनका वंश था। खण्डेला उनका नगर एवं चक्रेश्वरी देवी उनकी कुल देवी थी। उनको विक्रम सम्वत् 102 में दीक्षित किया गया।<br />
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2. पापडीवाल<br />
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वंश सोम, कुल चौहान, कुल देवी चक्रेश्वरी, ग्राम पापडे (पापडदा)। कोई सूरजमाता को भी कुल देवी मानते हैं।<br />
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सर्वप्रथम ठाकुर सोमसिंह जी ने संवत् 104 में श्रावक व्रत ग्रहण किये तत्पश्चात् उनके परिवार का गोत्र पापडीवाल रखा गया। इस गोत्र में कितनी ही महान् विभूतियाँ हुई।<br />
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3. भांवसा<br />
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खण्डेलवाल जैनों में भावंसा गोत्र अपनी जनसंख्या, सामाजिक एवं साहित्यिक सेवा के लिये पर्याप्त प्रसिद्धि प्राप्त गोत्र है। भावंसा गोत्र के दूसरे नाम भौंसा, बडजात्या, गोदीका एवं मालावत हैं, जो स्थानीय कारणों से उस नाम के धारी बन गये हैं। इस गोत्र के प्रथम श्रावक भांवसिंह जी भावसे ग्राम के जागीरदार थे। सोमवंश था तथा चौहान कुल था। चक्रेश्वरी देवी इनकी कुल देवी मानी जाती है। भावंसा गोत्र होने के कारण जब इनको बोलचाल में भैंसा कहा जाने लगा तो इन्होने इसका प्रतिवाद किया और कहा कि वे राज परिवार के हैं। इसलिये उनकी जाति भी बडी है। इसके पश्चात् भांवसा गोत्र को बडजात्या भी कहा जाने लगा। संवत् 1052 में लाडनूं में सोनपाल जी सौंठल जी बडजात्य ने पंच कल्याणक प्रतिष्ठा सम्पन्न करायी थी।<br />
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संवत् 1444 में धर्मचन्द भांवसा चाकसू वालों की बहू चांदवाडों की बेटी थी। इसने अपने लडके का लालन पालन शहर में आकर किया। इसलिये उनको गोदीका कहा जाने लगा। इसी तरह संवत् 1658 में संघई माला जी भावंसा बड़े पराक्रमी श्रावक हुए थे इसलिये उनके वंश को मालावत कहा जाने लगा। जयपुर में मालावतों के बहुत से परिवार हैं। जयपुर में बगडा भी भांवसा गोत्रीय हैं जबकि अन्यत्र कासलीवाल, लुहाडिया को बगडा कहा जाता है।<br />
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4. पहाड्या / पहाडिया<br />
<br />
गोत्र पहाडिया / वंश सोम / कुल चौहान / कुलदेवी चक्रेश्वरी ग्राम-पहाडी मूल पुरुष-पूरणचन्दजी अपर नाम पहाडसिंह जी। प्रतिष्ठा पाठ के अनुसार संवत् 182 में इस गोत्र के श्री पोखर जी पहाड्या ने खण्डेले में पंचकल्याणक प्रतिष्ठाचार्य भट्टारक यशकीर्ति थे।<br />
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5. पांड्या<br />
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गोत्र-पांड्या/ वंश-सोम/ कुल चौहान/ कुलदेवी-चक्रेश्वरी। ग्राम का नाम- झीवरै।<br />
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पहिले इस गोत्र का नाम झीथरया था लेकिन बाद में यह केवल पांडया ही रह गया। इसका मूल कारण इस गोत्र की उत्पत्ति झीथरया ग्राम में हुई थी तथा इसके प्रथम पुरुष झाझाराम जी थे, जिन्होने संवत् 104 में आचार्य जिनसेन से श्रावक व्रत ग्रहण किये थे।<br />
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संवत् 1211 में मारोठ के शासक रामसिंह चंदेल थे। उनके पश्चात् महासिंह जी गौड ने सत्ता प्राई। उनके बाद रघुनाथ सिंह जी मेरक्या ने सत्ता प्राप्त की। इनके जाबूशाह जी पांड्या कामदार हुए। उनको शाह की पदवी दी गई। तब से मारोठ के पांड्या शाह पांड्या कहलाते हैं।<br />
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6. छाबड़ा<br />
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इस गोत्र का प्राचीन नाम छाबड़ा या साहबाडा भी मिलता है। प्रशस्तियों में भी छाबड़ा के स्थान पर साहबड़ा गोत्र का प्रयोग किया गया है। छाबडा गोत्र का वंश सोम, कुल चौहान, देवी चक्रेश्वरी, ग्राम का नाम सहाबड़ी है। इस गोत्र के मूल पुरुष का नाम साहिमल जी है।<br />
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7. गदिया<br />
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इस गोत्र का नाम गदैया एवं गदहया भी प्रसिद्ध है। इसका वंश सूर्य है, कुल सोलंकी, कुल देवी आमणि है। लेकिन क प्रति में इस गोत्र का वंश चौहान एवं कुल देवी चक्रेश्वरी दी गई है। यह गोत्र प्रथम 14 गोत्रों में सम्मिलित है। बुद्धि विलास में भी सोलंकी कुल एवं आमिणी देवी गिनायी गयी है। इस गोत्र के मूल पुरुष ठाकुर राजसिमह है जिन्होने सर्वप्रथम श्रावक के व्रत ग्रहण किये थे।<br />
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चूडीवाल एवं गिरधरवाल गोत्र भी इसी के दूसरे नाम है।<br />
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8. चांदुवाड<br />
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चांदुवाड गोत्र की उत्पत्ति चंदवाडू गांव से हुई। इस गोत्र का वंश चंदेल एवं कुलदेवी मातणि मानि गयी है। पं. बख्तराम ने अपने बुद्धि विलास में चांदुवाड गोत्र के दो भेद किये है। एक सोमवंशी एवं दूसरा कुरुवंशी। लेकिन मातणि कुलदेवी दोनों की एक ही है।<br />
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9. सोनी<br />
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सोनी गोत्रीय श्रावकों का वंश सोरई/सूर्य, कुल सोलंकी, कुलदेवी आमणि ग्राम सोहनै/सोनपुर एवं मूल पुरुष ठाकर जैतसिंह के पुत्र शिवसिंह माने जाते हैं जिन्होंने सर्व प्रथम श्रावक धर्म स्वीकार किया था।<br />
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इस गोत्र का प्राचीन नाम सोहनी था लेकिन बाद में सोनी कहा जाने लगा।<br />
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10. पाटनी<br />
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गोत्र-पाटनी, वंश सोम, कुल तंवर सोलंकी/कुल देवी-आमणि। प्रथम पुरुष-पृथ्वीराजसिंह तंवर। बाहण बलध लादे तो दुखी होय गाय बेचे तो दुखी होय। ग्राम-पाटणि। पाटनी गोत्र-कोठारी, तुरक्या पाटनी, खिन्दूका, बेगस्या, सागाका, मुशरफ, इन्डिया बैंक वाले भी पाटनी हैं। वैसे पुर पट्टन से पाटनी गोत्र वाले कहलाते हैं।<br />
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भाट के अनुसार पाटनी गोत्र के श्रावक देवी की पूजन अष्टमी से दशमी तक करते थे। देवी की सवारी सिंह की थी।<br />
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खिन्दूका पाटनी गोत्र का ही दूसरा नाम है।<br />
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11. भूंछ /भौंच<br />
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इस गोत्र के मूल पुरुष ठाकुर भोजराज थे जिन्होंने सर्वप्रथम श्रावक व्रत ग्रहण किये थे।<br />
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12-13. बज<br />
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बज गोत्र का उत्पत्ति स्थान खण्डेला ही माना गया है तथा एक की कुल देवी आमणि तथा दूसरे को मोहाणी माना गयी है।<br />
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14. निगोत्या<br />
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गोत्र निगोत्या/ वंश गौड/ जन्म ग्राम-निगोत्या/ कुल देवी नांदणि। ख प्रति में इस गोत्र का वंश छपा मिलता है। ग प्रति में चौहाण वंश मिलता है। बुद्धि विलास में निगोत्या गोत्र की कुल देवी हेमा मानी गयी है।<br />
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15. लौंहग्या<br />
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गोत्र लौंहग्या, लोंग्या अथवा लुंग्या। ये सूर्य वंशी (सोरई) हैं। कुल देवी आमणि एवं उत्पत्ति स्थान लहुंगे माना जाता है। ख प्रति में इस गोत्र का सोलंकी वंश बतलाया गया है। बुद्धि विलास में भी इसी मत की पुष्टि की गयी है।<br />
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16. दगड़ा/ दगड्या<br />
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गोत्र दगड्या अथवा दगडा /वंश सोरई /कुल देवी आमणि। उत्पत्ति स्थान दगडोदे।<br />
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17. रावत्या रावत<br />
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रावत्या अथवा रावत गोत्रीय श्रावकों का वंश ठीमर सोम, ग्राम रावत्ये एवं कुल देवी औरल है। रावत गोत्र के सम्बन्ध में कोई अन्य सामग्री नहीं मिलती। ख प्रति में इस गोत्र का पामेचा वंश माना है।<br />
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18. रारा<br />
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रारा गोत्र/ वंश ठीमर सोम/ ग्राम रीरो/ कुल देवी औरल।<br />
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ख प्रति में बख्तराम साह ने रारा गोत्र का पामेचा वंश माना है।<br />
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रारा गोत्र के मूल पुरुष राजसिंह जी थे।<br />
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19. नृपत्या /वरपत्या<br />
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वंश सोम/ कुल सोरई /कुल देवी आमणि /ग्राम नरपते। मूल पुरुष हरिसिंह जी।<br />
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ख प्रति के अनुसार इस गोत्र का वंश यादव, कुल देवी रोहिणी है। इस गोत्र में सर्वप्रथम संवत् 110 में हरिसिंहजी ने श्रावक व्रत ग्रहण किये थे।<br />
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20. राउंका रांवका<br />
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गोत्र रांवका/ कुल ठीमर सोम /कुल देवी औरलि।<br />
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उत्पत्ति नगर राउंको /रीरो।<br />
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21. मोदी<br />
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वंश सोम, कुल ठीमर सोम, ग्राम का नामा मोघा, कुल देवी अमरलि।<br />
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22. मोठ्या<br />
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वंश ठीमर ग्राम मोठे देवी औरलि।<br />
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23. बाकलीवाल<br />
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गोत्र बाकलीवाल, वंश मोहिल, कुल देवी जीणि, उत्पत्ति नगर बाकली अथवा बाकुले।<br />
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24. कासलीवाल<br />
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कासलीवाल गोत्र का वंश सोम है। कुल मोहिल है। कुल देवी जिणि एवं उत्पत्ति नगर कासली है जो खंडेला राज्य का ग्राम था। कहीं-कहीं बगडा, संबलावत उस गोत्र के उपगोत्र हैं। इस गोत्र के प्रथम पुरुष जयसराज मोहिल थे जिन्हें कासली ग्राम के शासक एवं जैन धर्म में दीक्षित होने का गौरव प्राप्त है।<br />
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25. अजमेरा<br />
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गोत्र-अजमेरा/उत्पत्ति स्थान अजमेरा/वंश-गौड/कुलदेवी-नांदाणि/मूलपुरुष उग्रवंशी राजा अक्षयमल।<br />
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26. पाटोदी <br />
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गोत्र-पाटोदी/वंश तुवंर/कुल-गहलोत/कुलदेवी-पदमावती/प्रथम पुरुष-ठाकुर पदमसिंह।<br />
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27. पापल्या<br />
<br />
गोत्र-पापल्या/वंश-सोरई/कुलदेवी-आमणि/ग्राम-पापले मूल पुरुष ठाकुर पृथ्वीराज /जनश्रुति के अनुसार इन्ही के वंशधरों ने बैराठ में जिन मन्दिर का निर्माण करवायक था।<br />
<br />
28. सोगानी<br />
<br />
गोत्र-सोगानी/वंश-सूर्यवंश-कोटेचा/कुलदेवी-कान्हड/ग्राम-सौगाणी/ मूल पुरुष ठाकुर शिवाराज सिंह।<br />
<br />
29. बोहरा<br />
<br />
गोत्र बोहरा, वंश सोढा, कुल देवी सैतलि, ग्राम बोहरे।<br />
<br />
30. लुहाडिया<br />
<br />
गोत्र लुहाडिया, कुरु वंश, कुल मेरठी, कुल देवी लोसिल माता।<br />
<br />
इस गोत्र के बगडा एवं संघई बैंक वाले भी लुहाडिया होते हैं। इस गोत्र के प्रथम महापुरुष ठाकुर लालसिंह जी थे जिन्होंने खण्डेला में संवत् 110 में श्रावक व्रत ग्रहण किया था।<br />
<br />
31. वैद गोत्र<br />
<br />
वैद गोत्र, वंश सोम, कुल यादव, कुल देवी आमणि, ग्राम पावडे।<br />
<br />
इस गोत्र के मूल पुरुष ठाकुर बिदरसिंह जी थे। जिन्होने संवत् 110 वैशाख सुदी 13 को श्रावक व्रत ग्रहण किया था।<br />
<br />
32. झांझरी<br />
<br />
झांझरी गोत्र, वंश-कुरु वंश, कुल-कूरम (कछवाहा), कुल देवी जमवाय, ग्राम झांझरे अथवा झींझर।<br />
<br />
इस गोत्र के प्रथम जैतसिंह थे। जिन्होंने संवत् 110 में श्रावक व्रत ग्रहण किये थे।<br />
<br />
33. गंगवाल<br />
<br />
गोत्र गंगवाल, वश-कुरु वंश, कुलृकूरम(कछवाहा), कुल देवी जमवाय, ग्राम गंगवानी।<br />
<br />
अपर नाम-कांटीवाल, मूथा, गढवोल गंगवाल।<br />
<br />
मूल पुरुष—गोरधनसिंह गंगवानी इस गोत्र के प्रथम महापुरुष थे। इन्होने संवत् 110 के भादवा सुदी 13 को श्रावक व्रत ग्रहण किये थे।<br />
<br />
34. सेठी<br />
<br />
गोत्र सेठी, वंश-कुरु वंश, कुल-मोरठ सोम, उत्पत्ति स्थान-सेठोलाव।<br />
<br />
सेठी गोत्र के मूल पुरुष सौभाग्यसिंह जी थे जो हरियावसिंह जी के पुत्र थे। जिन्होंने श्रावक व्रत ग्रहण किये थे।<br />
<br />
35. राजहंस्या<br />
<br />
इस गोत्र का नाम राजहंस भी मिलता है। इसका सोम वंश है। कुल सोढा है। कुल देवी सकराय माता है। उत्पत्ति स्थान राजहंस ग्राम है।<br />
<br />
36. अहंकारया<br />
<br />
अहंकारया गोत्र का वंश सोम है। कुल सोढा है। कुल देवी सकराय है। दूसरे इतिहास लेखकों ने इस गोत्र की कुल देवी सरस्वती माना है।<br />
<br />
37. काला<br />
<br />
गोत्र काला, वंश-कुरु वंश, कुल-ठीमर, कुल-देवी लाहाणी, ग्राम कोलाव।<br />
<br />
इस गोत्र के मूल पुरुष ठाकुर कल्याणसिंह जी थे। इन्होंने जिनसेनचार्य के पास श्रावक व्रत ग्रहण किये थे।<br />
<br />
38. गोधा<br />
<br />
गोत्र-गोधा, वंश-सोम, कुल-गौड, कुल देवी-नादणि, ग्राम-गोधाणी।<br />
<br />
इस गोत्र के मूल पुरुष ठाकुर गिरनेर थे। जिन्होंने सर्वप्रथम श्रावक व्रत ग्रहण किये थे।<br />
<br />
सम्वत् 1204 से गोधा ठोल्या एक ही गोत्र के दो नाम पड़ गये।<br />
<br />
39. टोंग्या<br />
<br />
गोत्र-टोंग्या, वंश-सोम, कुल-पवार, कुल देवी-चांवड (जिनी), ग्राम-टोंगों। मूल पुरुष विरदसिंह। इन्होने सम्वत् 110 में श्रावक व्रत ग्रहण किये।<br />
<br />
40. अनोपडा<br />
<br />
गोत्र-अनोपडा, वंश-इक्ष्वाकु, कुल-चन्देला, कुल देवी-मातणि, ग्राम-अनोपडे, मूल पुरुष कनकसिंह जी। इस गोत्र का दूसरा नाम नोपडा भी मिलता है।<br />
<br />
41. विनायक्या<br />
<br />
इस गोत्र के विनायक्या एवं बिन्दाय्या दोनें ही नाम मिलते हैं। इस गोत्र का वंश सोम वंश है। कुल गहलोत एवं कुल देवी चौथ है। ग्राम विनायका/ विनायके है।<br />
<br />
42. चौधरी<br />
<br />
84 गोत्रों में चौधरी भी एक गोत्र है। वैसे चौधरी बैंक भी है। चौधरी गोत्र का कुल-तुवंर, वंश-कुरु, कुल देवी-पदमावती। आदि पुरुष ठाकुर हरचन्द जी थे।<br />
<br />
43. पोटल्या<br />
<br />
गोत्र पोटल्या, वंश सोम, कुल गहलोत, कुल देवी चौथी, ग्राम चन्देल। मूल पुरुष रामसिंह थे। इन्होने संवत् 110 में श्रावक व्रत ग्रहण किये थे।<br />
<br />
44. कटारिया / कटारया<br />
<br />
वंश-इक्ष्वाकु, कुल-कूर्म(कछवाहा), कुल देवी-जमवाय, ग्राम-कटारा। मूल पुरुष ठाकुर कल्याणसिंह जी है। न्होनें श्रावक व्रत ग्रहण किये ते।<br />
<br />
45. निगद्या<br />
<br />
गोत्र निगद्या अथवा निगेदिया। वंश-सोरई। कुलदेवी नांदणि। उत्पत्ति स्थान नगद्या। ख प्रति में इस गोत्र का वंश गौड माना गया है।<br />
<br />
46-47. विलाला<br />
<br />
विलाला गोत्र दो प्रकार का है-<br />
<br />
1. सोम वंश, किल ठीमर, देवी-ओरलि, ग्राम-बडी विलाली।<br />
<br />
2. कुरु वंशी, कुल देवी-सोनिल, ग्राम-विलाली छोटी, मूल पुरुष ठाकुर वीरसिंह।<br />
<br />
48. बम्ब<br />
<br />
गोत्र-बम्ब, इस गोत्र का सोम वंश, सोढा कुल एवं कुल देवी-सकराय है।<br />
<br />
49. हलद्या / हलदेनिया<br />
<br />
इस गोत्र का प्रचलित नाम हलदेनिया है। ये सोमवंशी हैं। कुल मोहिल एवं कुल देवी जीण है।<br />
<br />
50. क्षेत्रपाल्या<br />
<br />
गोत्र-श्रेत्रपाल्या अथवा श्रेत्रपालिया, सोम वंश, दुजि कुल एवं कुल देवी हेमा है। इस गोत्र के भी बहुल कम परिवार मिलते हैं।<br />
<br />
51. दुकड्या <br />
<br />
यह गोत्र भी 84 गोत्रों में है। इस गोत्र की कुल देवी हेमा है। वंश दुजिल एवं ग्राम का नाम द्कडे है।<br />
<br />
52. दोशी<br />
<br />
दोशी गोत्र का वंश राठौड़ है। कुल देवी जमवाय तथा उत्पत्ति स्थान सेसेणि नगर माना जाता है। इस गोत्र के नाथूराम दोशी हुए।<br />
<br />
53. भसावड़या<br />
<br />
भसावड्या कुरु वंशी गोत्र है। इसकी कुल देवी सोनिल है तथा मूल नगर भसावड है।<br />
<br />
54. भांगड्या<br />
<br />
भांगड्या गोत्र भी प्रचलित गौत्र नही हैं। इसका वंश ठीमर तथा कुल देवी ओरल है। भांगडे नगर इस गोत्र का उत्पत्ति स्थान है।<br />
<br />
55. भूवाल<br />
<br />
भूवाल गोत्र का कछवाहा वंश है। जमवाय इसकी कुल देवी है तथा भूवाल इस गोत्र का उत्पत्ति स्थान है।<br />
<br />
56. सरवाड्या<br />
<br />
गौड वंश का सरावाड्या गोत्र है। इसकी कुल देवी नादणि है तथा उत्पत्ति स्थान सरवाडे है।<br />
<br />
57. गोतवंशी<br />
<br />
यह गोत्र भी 84 गोत्रों में से एक गोत्र है। इस गोत्र का दुजिल वंश है। हेमां कुल देवी है तथा गोतडी नामक ग्राम इस गोत्र का उत्पत्ति स्थान है। लेकिन बख्तराम साह ने इस प्रकार के किसी गोत्र का उल्लेख नहीं किया है।<br />
<br />
58. चोवारया<br />
<br />
प्रस्तुत गोत्र को 84 गोत्रों में गिनाया गया है। इस गोत्र का चौहान वंश, चक्रेश्वरी देवी एवं चौबारे उत्पत्ति स्थान है। बख्तराम साह ने इस गोत्र को 84 गोत्रों में नहीं गिनाया है।<br />
<br />
59. गींदोड्या<br />
<br />
इस गोत्र की उत्पत्ति स्थान गिन्दोडी है। इसकी कुल देवी श्रीदेवी है। इसका सोढा वंश माना जाता है। गींदोड्या गोत्र के परिवार राजस्थान अथवा अन्य किसी प्रदेश में रहते हों इसका जानकारी नही मिलती।<br />
<br />
60. छाहड<br />
<br />
इस गोत्र का नांदेचा कुल है। कुरु वंश है। देवी सोनिल तथा उत्पत्ति ग्राम छाहेड माना जाता है।<br />
<br />
61. कोकराज<br />
<br />
इस गोत्र का नांदेचा कुल है। कुरु वंश का यह गोत्र है तथा इस गोत्र की देवी सोनिल है। इसका उत्पत्ति स्थान कोकरजे है। इस गोक्ष के परिवार भी सम्भवतः नहीं है। श्री राजमल बडजात्या ने इस गोत्र का नाम कोकणराज्या लिखा है।<br />
<br />
62. जुगराज्या<br />
<br />
उत्पत्ति नगर जगराजै को छोड़ कर कुल वंश एवं कुलदेवी वे ही हैं जो कोकराज गोत्र की मानी जाती है।<br />
<br />
63. मूलराज<br />
<br />
इस गोत्र के कुल का नाम मोहिल है। कुरु वंश है। सोनिल कुल देवी है तथा उत्पत्ति स्थान मूलराज्ये है। बख्तराम साह भी उक्त मत के समर्थक है।<br />
<br />
64. लटीवाल<br />
<br />
इस गोत्र के कुल का नाम मोहिल है। कुल देवी का नाम श्रीदेवी एवं सोढा इस गोत्र का वंश है। लटवे इस गोत्र का उत्पत्ति स्थान है।<br />
<br />
65. बोरखण्डया<br />
<br />
इस गोत्र की कुल देवी हेमा मानी गयी है। इसका वंश दुजिल है। इसका गहलोत कुल माना है तथा उत्पत्ति स्थान बोरखण्डे है।<br />
<br />
66. कुलभण्या<br />
<br />
इस गोत्र की कुल देवी हेमा है। इसका दुजिल वंश तथा कुलभण्ये उत्पत्ति स्थान का नाम है। इस गोत्र के परिवार भी प्रायः नही मिलते है।<br />
<br />
67. मोलसरया<br />
<br />
यह सोढा वंशीय गोत्र है। कुल देवी का नाम सकराय है तथा उत्पति स्थान मलसरे है। बख्तराम साह ने इस गोत्र का चन्देल वंश तथा कुल देवी का नाम मातणि लिखा है।<br />
<br />
68. लोहट<br />
<br />
इस गोत्र का नाम लावट भी मिलता है। बख्तराम साह ने भी लावट नाम लिखा है। इस गोत्र का मेरिठ वंश का नाम है तथा कुल देवी लोसिल माता है। उत्पत्ति स्थान लोहटे लिखा है.<br />
<br />
69. नरपोल्या<br />
<br />
नरपोल्या गोत्र का वंश गौड है। कुलदेवी नांदणि है तथा उत्पत्ति स्थान नरपोले है। बख्तराम साह ने इस गोत्र के कुल का नाम दहरया लिखा है।<br />
<br />
नरपोल्या निरगंधा गोत, कुल है दहरया और नहि होत।<br />
<br />
70. भडसाली<br />
<br />
इस गोत्र की कुलदेवी का नाम आमणि है। इसका सोम वंश है। सोलंकी कुल का नाम है। उत्पत्ति नगर का नाम भडसाले है। इस गोत्र के सम्बन्ध में इतिहास लेखक एक मत नही है। घ प्रति में इस गोत्र को भडसाली बज लिखा है तथा इसको बज गोत्र से जोडा है लेकिन बख्तराम साह ने इस गोत्र की यादव कुल, रोहिणी कुलदेवी माना है।<br />
<br />
71. वैनाडा<br />
<br />
गोत्र-वैनाडा। वंश-ठीमर। कुलदेवी ओरल। उत्पत्ति स्थान-बनावट।<br />
<br />
इस गोत्र का उल्लेख सभी इतिहासकारों ने नहो किया है। लेकिन दौसा के बीसपंथी मन्दिर में एक नंदीश्वर की धातु की मूर्ति है जो संवत् 1660 फागुन बुदी 5 गुरुवार के दिन माखूण में वैनाडा गोलीय सा भोजा उसके पुत्र ऊदा, तुपुत्र हेमा, नागा चाला, सांवल राम, दामोदर माता ठाकुरी दादी रुकमा ने उसकी प्रतिष्ठा की थी।<br />
<br />
वैनाडा गोत्रीय परिवार जयपुर, आगरा, लालसेट आदि नगरों में मिलते हैं।<br />
<br />
72. कडवागर<br />
<br />
इस गोत्र का उत्पत्ति नगर कडवागरी है। इसका वंश सोम है कुल गौड है तथा कुलदेवी का नाम नांदणी है। बख्तराम साह ने कुलदेवी का नाम नांदिल लिखा है तथा कुल का नाम पडिहार माना है।<br />
<br />
73. सृपत्या<br />
<br />
इस गोत्र का नाम सरपत्या एवं सुरपत्या भी मिलता है। इस गोत्र का मोहिल कुल है तथा कुल देवी जीणि माता है। इसका उत्पत्ति स्थान सुरपति नगर है। इस गोत्र के परिवारों के बारे में कोई जानकारी नही मिलती है।<br />
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74. दरडोद्या<br />
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गोत्र दरडोद्या, वंश सोम, कुल चौहान, कुल देवी चक्रेश्वरी ग्राम-दरडे, मूल पुरुष राजा दमतारिजी।<br />
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75. पिंगुल्या<br />
<br />
गोत्र पिंगुल्या, वंश-सोम, कुल चौहान, कुलदेवी-चक्रेश्वरी, ग्राम का नाम-पिंगुल।<br />
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76. भुलाण्यां<br />
<br />
गोत्र-भुलाण्यां, भुलणा, वंश-सोम, कुल चौहान, कुलदेवी-चक्रेश्वरी, ग्राम का नाम-भूलणा।<br />
<br />
इस गोत्र के प्रथम पुरुष भूघरमल जी थे। जो भूलणा ग्राम के ठाकुर थे।<br />
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77. वनमाली<br />
<br />
इसका दूसरा नाम वनमाल्या भी मिलता है। क, ग, एवं घ प्रति में इस गोत्र के वंश का नाम चौहान एवं कुल देवी चक्रेश्वरी दिया हुआ है। इस गोत्र का उदगम बनमाले ग्राम से हुआ था। ख प्रति से इस वंश का गोत्र यादव एवं कुल देवी रोहिणी लिखा है। पं. बख्तराम साह ने भी वनमाली गोत्र का यादव कुल एवं रोहिणी देवी लिखा है।<br />
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78. पीतल्या<br />
<br />
गोत्र-पीतल्या, वंश-सोम, कुल चौहाण, कुल देवी चक्रेश्वरी ग्राम का नाम-पीतले। पं. बख्तराम ने बुद्ध विलास में इसी बात का समर्थन किया है।<br />
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79. अरडक<br />
<br />
अरडक गोत्र की गिनती प्रारम्भ के 14 गोत्रों में की गयी है। इसका वंश सोम, कुल चौहान, कुलदेवी चक्रेश्वरी है। ख प्रति में इस गोत्र के इतिहास में इस गोत्र के मूल पुरुष का नाम श्री अजबसिंह जी गिनाया गया है। साथ में यह भी लिखा है कि (आठे चौदासि चाकी फरेजे नहीं। चाकी को अपमान करे नही।)<br />
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80. चिरकन्या / चिरकनां<br />
<br />
यह गोत्र आचार्य जिनसेन द्वारा निर्धारित 14 गोत्रों में से अन्तिम गोत्र माना गया है। इसके कुल वंश, देवी वही है जो इस समूह के अन्य गोत्रों की है। लेकिन बुद्धिविलास में चिरकन्या गोत्र की गिनती इक्ष्वाकु वंश में की गयी है और चक्रेश्वरी के स्थान पर नांदिल देवी को इस गोत्र की देवी बतलाया है।<br />
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81. जलवाण्या<br />
<br />
वंश-सोम/कुल-कुछवाहा/नगर-जलवाणे/जलभणे कुलदेवी-जमवाय। इस गोत्र का दूसरा नाम जलभाण्या भी मिलता है। इस गोत्र के परिवार भी संभवत/ कहीं नहीं मिलते हैं।<br />
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82. सांभरया<br />
<br />
वंश-सोम/कुल-चौहान/नगर-सांभरि/देवी-चक्रेशवरी/ जोबनेर के मंदिर वाली पाण्डुलिपि में कुलदेवी का नाम सांभराय लिखा है। यदि प्रस्तुत सांभर ही इस गोत्र का उत्पत्ति स्थान है तो इससे इतिहास के कितने ही अध खुले पृष्ट खुल जावेंगे तथा खण्डेला की सीमा सांभर तक आ जावेगी।<br />
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83. राजभद्र<br />
<br />
गोत्र-राजभद्र/ वंश-सोम/कुल-चौहाण/ नगर-स्थान राजभद्र/ कुलदेवी-चक्रेश्नरी/ प्रथम पुरुष-रामसिंह।<br />
<br />
84. साखूया<br />
<br />
गोत्र-साखूण्या। वेश-सोढा। उत्पत्ति स्थान साखूणौ अथवा साखूणि। कुलदेवी सकराय। ख प्रति के अनुसार इस गोत्र केवेश का नाम सांखुला है। भाट के अनुसार इस गोत्र की कुल देवी आमना है। इस गोत्र के प्रथम पुरुष ठाकुर श्याम सिंह जी माने जाते है जिन्होनें संवत् 990 में श्रावक व्रत ग्रहण किये थे।<br />
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84 गोत्रों के अतिरिक्त गोत्र<br />
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उक्त 84 गोत्रों के अतिरिक्त, खण्डेलवाल जैन समाज के ही निम्न गोत्रों का उल्लेख ग्रंथ प्रशस्तियों, मूर्ति लेखों में और मिलता है-<br />
<br />
साधु साधु गोत्र, ठाकुल्यावाल, मेलूका, नायक, खाटड्या, सरस्वती, कुककुरा, वोठवोड, कोटरावकल, भतावड्या, बीजुण, कांधावाल, रिन्धिया एवं सांगरियादिगम्बर जैन समाज का गोत्रानुसार इतिहास एवं परिचय<br />
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*1. साह (शाह) गोत्र*<br />
<br />
खण्डेलवाल दिगम्बर जैन समाज के 84 गोत्रों में साह गोत्र शाही गोत्र है। यह खण्डेला के महाराज खण्डेलगिरि का गोत्र है जो उन्हें जैन धर्म में दीक्षित करने तथा अहिंसा धर्म के परिपालन की प्रतिज्ञा लेने के पश्चात् दिया गया था। उन्हें खण्डेलवाल जैन जाति का प्रथम महापुरुष होने तथा साह गोत्रीय कहलाने का सौभाग्य प्राप्त हुआ। वे चौहान राजपूत थे। सोम उनका वंश था। खण्डेला उनका नगर एवं चक्रेश्वरी देवी उनकी कुल देवी थी। उनको विक्रम सम्वत् 102 में दीक्षित किया गया।<br />
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2. पापडीवाल<br />
<br />
वंश सोम, कुल चौहान, कुल देवी चक्रेश्वरी, ग्राम पापडे (पापडदा)। कोई सूरजमाता को भी कुल देवी मानते हैं।<br />
<br />
सर्वप्रथम ठाकुर सोमसिंह जी ने संवत् 104 में श्रावक व्रत ग्रहण किये तत्पश्चात् उनके परिवार का गोत्र पापडीवाल रखा गया। इस गोत्र में कितनी ही महान् विभूतियाँ हुई।<br />
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3. भांवसा (बडजात्या)<br />
<br />
खण्डेलवाल जैनों में भावंसा गोत्र अपनी जनसंख्या, सामाजिक एवं साहित्यिक सेवा के लिये पर्याप्त प्रसिद्धि प्राप्त गोत्र है। भावंसा गोत्र के दूसरे नाम भौंसा, बडजात्या, गोदीका एवं मालावत हैं, जो स्थानीय कारणों से उस नाम के धारी बन गये हैं। इस गोत्र के प्रथम श्रावक भांवसिंह जी भावसे ग्राम के जागीरदार थे। सोमवंश था तथा चौहान कुल था। चक्रेश्वरी देवी इनकी कुल देवी मानी जाती है। भावंसा गोत्र होने के कारण जब इनको बोलचाल में भैंसा कहा जाने लगा तो इन्होने इसका प्रतिवाद किया और कहा कि वे राज परिवार के हैं। इसलिये उनकी जाति भी बडी है। इसके पश्चात् भांवसा गोत्र को बडजात्या भी कहा जाने लगा। संवत् 1052 में लाडनूं में सोनपाल जी सौंठल जी बडजात्य ने पंच कल्याणक प्रतिष्ठा सम्पन्न करायी थी।<br />
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संवत् 1444 में धर्मचन्द भांवसा चाकसू वालों की बहू चांदवाडों की बेटी थी। इसने अपने लडके का लालन पालन शहर में आकर किया। इसलिये उनको गोदीका कहा जाने लगा। इसी तरह संवत् 1658 में संघई माला जी भावंसा बड़े पराक्रमी श्रावक हुए थे इसलिये उनके वंश को मालावत कहा जाने लगा। जयपुर में मालावतों के बहुत से परिवार हैं। जयपुर में बगडा भी भांवसा गोत्रीय हैं जबकि अन्यत्र कासलीवाल, लुहाडिया को बगडा कहा जाता है।<br />
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4. पहाड्या / पहाडिया<br />
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गोत्र पहाडिया / वंश सोम / कुल चौहान / कुलदेवी चक्रेश्वरी ग्राम-पहाडी मूल पुरुष-पूरणचन्दजी अपर नाम पहाडसिंह जी। प्रतिष्ठा पाठ के अनुसार संवत् 182 में इस गोत्र के श्री पोखर जी पहाड्या ने खण्डेले में पंचकल्याणक प्रतिष्ठाचार्य भट्टारक यशकीर्ति थे।<br />
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5. पांड्या<br />
<br />
गोत्र-पांड्या/ वंश-सोम/ कुल चौहान/ कुलदेवी-चक्रेश्वरी। ग्राम का नाम- झीवरै।<br />
<br />
पहिले इस गोत्र का नाम झीथरया था लेकिन बाद में यह केवल पांडया ही रह गया। इसका मूल कारण इस गोत्र की उत्पत्ति झीथरया ग्राम में हुई थी तथा इसके प्रथम पुरुष झाझाराम जी थे, जिन्होने संवत् 104 में आचार्य जिनसेन से श्रावक व्रत ग्रहण किये थे।<br />
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संवत् 1211 में मारोठ के शासक रामसिंह चंदेल थे। उनके पश्चात् महासिंह जी गौड ने सत्ता प्राई। उनके बाद रघुनाथ सिंह जी मेरक्या ने सत्ता प्राप्त की। इनके जाबूशाह जी पांड्या कामदार हुए। उनको शाह की पदवी दी गई। तब से मारोठ के पांड्या शाह पांड्या कहलाते हैं।<br />
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6. छाबड़ा<br />
<br />
इस गोत्र का प्राचीन नाम छाबड़ा या साहबाडा भी मिलता है। प्रशस्तियों में भी छाबड़ा के स्थान पर साहबड़ा गोत्र का प्रयोग किया गया है। छाबडा गोत्र का वंश सोम, कुल चौहान, देवी चक्रेश्वरी, ग्राम का नाम सहाबड़ी है। इस गोत्र के मूल पुरुष का नाम साहिमल जी है।<br />
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7. गदिया<br />
<br />
इस गोत्र का नाम गदैया एवं गदहया भी प्रसिद्ध है। इसका वंश सूर्य है, कुल सोलंकी, कुल देवी आमणि है। लेकिन क प्रति में इस गोत्र का वंश चौहान एवं कुल देवी चक्रेश्वरी दी गई है। यह गोत्र प्रथम 14 गोत्रों में सम्मिलित है। बुद्धि विलास में भी सोलंकी कुल एवं आमिणी देवी गिनायी गयी है। इस गोत्र के मूल पुरुष ठाकुर राजसिमह है जिन्होने सर्वप्रथम श्रावक के व्रत ग्रहण किये थे।<br />
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चूडीवाल एवं गिरधरवाल गोत्र भी इसी के दूसरे नाम है।<br />
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8. चांदुवाड (चाँदवाढ)<br />
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चांदुवाड गोत्र की उत्पत्ति चंदवाडू गांव से हुई। इस गोत्र का वंश चंदेल एवं कुलदेवी मातणि मानि गयी है। पं. बख्तराम ने अपने बुद्धि विलास में चांदुवाड गोत्र के दो भेद किये है। एक सोमवंशी एवं दूसरा कुरुवंशी। लेकिन मातणि कुलदेवी दोनों की एक ही है।<br />
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9. सोनी<br />
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सोनी गोत्रीय श्रावकों का वंश सोरई/सूर्य, कुल सोलंकी, कुलदेवी आमणि ग्राम सोहनै/सोनपुर एवं मूल पुरुष ठाकर जैतसिंह के पुत्र शिवसिंह माने जाते हैं जिन्होंने सर्व प्रथम श्रावक धर्म स्वीकार किया था।<br />
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इस गोत्र का प्राचीन नाम सोहनी था लेकिन बाद में सोनी कहा जाने लगा।<br />
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10. पाटनी<br />
<br />
गोत्र-पाटनी, वंश सोम, कुल तंवर सोलंकी/कुल देवी-आमणि। प्रथम पुरुष-पृथ्वीराजसिंह तंवर। बाहण बलध लादे तो दुखी होय गाय बेचे तो दुखी होय। ग्राम-पाटणि। पाटनी गोत्र-कोठारी, तुरक्या पाटनी, खिन्दूका, बेगस्या, सागाका, मुशरफ, इन्डिया बैंक वाले भी पाटनी हैं। वैसे पुर पट्टन से पाटनी गोत्र वाले कहलाते हैं।<br />
<br />
भाट के अनुसार पाटनी गोत्र के श्रावक देवी की पूजन अष्टमी से दशमी तक करते थे। देवी की सवारी सिंह की थी।<br />
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खिन्दूका पाटनी गोत्र का ही दूसरा नाम है।<br />
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11. भूंछ /भौंच<br />
<br />
इस गोत्र के मूल पुरुष ठाकुर भोजराज थे जिन्होंने सर्वप्रथम श्रावक व्रत ग्रहण किये थे।<br />
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12-13. बज<br />
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बज गोत्र का उत्पत्ति स्थान खण्डेला ही माना गया है तथा एक की कुल देवी आमणि तथा दूसरे को मोहाणी माना गयी है।<br />
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14. निगोत्या<br />
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गोत्र निगोत्या/ वंश गौड/ जन्म ग्राम-निगोत्या/ कुल देवी नांदणि। ख प्रति में इस गोत्र का वंश छपा मिलता है। ग प्रति में चौहाण वंश मिलता है। बुद्धि विलास में निगोत्या गोत्र की कुल देवी हेमा मानी गयी है।<br />
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15. लौंहग्या<br />
<br />
गोत्र लौंहग्या, लोंग्या अथवा लुंग्या। ये सूर्य वंशी (सोरई) हैं। कुल देवी आमणि एवं उत्पत्ति स्थान लहुंगे माना जाता है। ख प्रति में इस गोत्र का सोलंकी वंश बतलाया गया है। बुद्धि विलास में भी इसी मत की पुष्टि की गयी है।<br />
<br />
16. दगड़ा/ दगड्या<br />
<br />
गोत्र दगड्या अथवा दगडा /वंश सोरई /कुल देवी आमणि। उत्पत्ति स्थान दगडोदे।<br />
<br />
17. रावत्या रावत<br />
<br />
रावत्या अथवा रावत गोत्रीय श्रावकों का वंश ठीमर सोम, ग्राम रावत्ये एवं कुल देवी औरल है। रावत गोत्र के सम्बन्ध में कोई अन्य सामग्री नहीं मिलती। ख प्रति में इस गोत्र का पामेचा वंश माना है।<br />
<br />
18. रारा<br />
<br />
रारा गोत्र/ वंश ठीमर सोम/ ग्राम रीरो/ कुल देवी औरल।<br />
<br />
ख प्रति में बख्तराम साह ने रारा गोत्र का पामेचा वंश माना है।<br />
<br />
रारा गोत्र के मूल पुरुष राजसिंह जी थे।<br />
<br />
19. नृपत्या /वरपत्या<br />
<br />
वंश सोम/ कुल सोरई /कुल देवी आमणि /ग्राम नरपते। मूल पुरुष हरिसिंह जी।<br />
<br />
ख प्रति के अनुसार इस गोत्र का वंश यादव, कुल देवी रोहिणी है। इस गोत्र में सर्वप्रथम संवत् 110 में हरिसिंहजी ने श्रावक व्रत ग्रहण किये थे।<br />
<br />
20. राउंका रांवका<br />
<br />
गोत्र रांवका/ कुल ठीमर सोम /कुल देवी औरलि।<br />
<br />
उत्पत्ति नगर राउंको /रीरो।<br />
<br />
21. मोदी<br />
<br />
वंश सोम, कुल ठीमर सोम, ग्राम का नामा मोघा, कुल देवी अमरलि।<br />
<br />
22. मोठ्या<br />
<br />
वंश ठीमर ग्राम मोठे देवी औरलि।<br />
<br />
23. बाकलीवाल<br />
<br />
गोत्र बाकलीवाल, वंश मोहिल, कुल देवी जीणि, उत्पत्ति नगर बाकली अथवा बाकुले।<br />
<br />
24. कासलीवाल<br />
<br />
कासलीवाल गोत्र का वंश सोम है। कुल मोहिल है। कुल देवी जिणि एवं उत्पत्ति नगर कासली है जो खंडेला राज्य का ग्राम था। कहीं-कहीं बगडा, संबलावत उस गोत्र के उपगोत्र हैं। इस गोत्र के प्रथम पुरुष जयसराज मोहिल थे जिन्हें कासली ग्राम के शासक एवं जैन धर्म में दीक्षित होने का गौरव प्राप्त है।<br />
<br />
25. अजमेरा<br />
<br />
गोत्र-अजमेरा/उत्पत्ति स्थान अजमेरा/वंश-गौड/कुलदेवी-नांदाणि/मूलपुरुष उग्रवंशी राजा अक्षयमल।<br />
<br />
26. पाटोदी <br />
<br />
गोत्र-पाटोदी/वंश तुवंर/कुल-गहलोत/कुलदेवी-पदमावती/प्रथम पुरुष-ठाकुर पदमसिंह।<br />
<br />
27. पापल्या<br />
<br />
गोत्र-पापल्या/वंश-सोरई/कुलदेवी-आमणि/ग्राम-पापले मूल पुरुष ठाकुर पृथ्वीराज /जनश्रुति के अनुसार इन्ही के वंशधरों ने बैराठ में जिन मन्दिर का निर्माण करवायक था।<br />
<br />
28. सोगानी<br />
<br />
गोत्र-सोगानी/वंश-सूर्यवंश-कोटेचा/कुलदेवी-कान्हड/ग्राम-सौगाणी/ मूल पुरुष ठाकुर शिवाराज सिंह।<br />
<br />
29. बोहरा<br />
<br />
गोत्र बोहरा, वंश सोढा, कुल देवी सैतलि, ग्राम बोहरे।<br />
<br />
30. लुहाडिया<br />
<br />
गोत्र लुहाडिया, कुरु वंश, कुल मेरठी, कुल देवी लोसिल माता।<br />
<br />
इस गोत्र के बगडा एवं संघई बैंक वाले भी लुहाडिया होते हैं। इस गोत्र के प्रथम महापुरुष ठाकुर लालसिंह जी थे जिन्होंने खण्डेला में संवत् 110 में श्रावक व्रत ग्रहण किया था।<br />
<br />
31. वैद गोत्र<br />
<br />
वैद गोत्र, वंश सोम, कुल यादव, कुल देवी आमणि, ग्राम पावडे।<br />
<br />
इस गोत्र के मूल पुरुष ठाकुर बिदरसिंह जी थे। जिन्होने संवत् 110 वैशाख सुदी 13 को श्रावक व्रत ग्रहण किया था।<br />
<br />
32. झांझरी<br />
<br />
झांझरी गोत्र, वंश-कुरु वंश, कुल-कूरम (कछवाहा), कुल देवी जमवाय, ग्राम झांझरे अथवा झींझर।<br />
<br />
इस गोत्र के प्रथम जैतसिंह थे। जिन्होंने संवत् 110 में श्रावक व्रत ग्रहण किये थे।<br />
<br />
33. गंगवाल<br />
<br />
गोत्र गंगवाल, वश-कुरु वंश, कुलृकूरम(कछवाहा), कुल देवी जमवाय, ग्राम गंगवानी।<br />
<br />
अपर नाम-कांटीवाल, मूथा, गढवोल गंगवाल।<br />
<br />
मूल पुरुष—गोरधनसिंह गंगवानी इस गोत्र के प्रथम महापुरुष थे। इन्होने संवत् 110 के भादवा सुदी 13 को श्रावक व्रत ग्रहण किये थे।<br />
<br />
34. सेठी<br />
<br />
गोत्र सेठी, वंश-कुरु वंश, कुल-मोरठ सोम, उत्पत्ति स्थान-सेठोलाव।<br />
<br />
सेठी गोत्र के मूल पुरुष सौभाग्यसिंह जी थे जो हरियावसिंह जी के पुत्र थे। जिन्होंने श्रावक व्रत ग्रहण किये थे।<br />
<br />
35. राजहंस्या<br />
<br />
इस गोत्र का नाम राजहंस भी मिलता है। इसका सोम वंश है। कुल सोढा है। कुल देवी सकराय माता है। उत्पत्ति स्थान राजहंस ग्राम है।<br />
<br />
36. अहंकारया<br />
<br />
अहंकारया गोत्र का वंश सोम है। कुल सोढा है। कुल देवी सकराय है। दूसरे इतिहास लेखकों ने इस गोत्र की कुल देवी सरस्वती माना है।<br />
<br />
37. काला<br />
<br />
गोत्र काला, वंश-कुरु वंश, कुल-ठीमर, कुल-देवी लाहाणी, ग्राम कोलाव।<br />
<br />
इस गोत्र के मूल पुरुष ठाकुर कल्याणसिंह जी थे। इन्होंने जिनसेनचार्य के पास श्रावक व्रत ग्रहण किये थे।<br />
<br />
38. गोधा<br />
<br />
गोत्र-गोधा, वंश-सोम, कुल-गौड, कुल देवी-नादणि, ग्राम-गोधाणी।<br />
<br />
इस गोत्र के मूल पुरुष ठाकुर गिरनेर थे। जिन्होंने सर्वप्रथम श्रावक व्रत ग्रहण किये थे।<br />
<br />
सम्वत् 1204 से गोधा ठोल्या एक ही गोत्र के दो नाम पड़ गये।<br />
<br />
39. टोंग्या<br />
<br />
गोत्र-टोंग्या, वंश-सोम, कुल-पवार, कुल देवी-चांवड (जिनी), ग्राम-टोंगों। मूल पुरुष विरदसिंह। इन्होने सम्वत् 110 में श्रावक व्रत ग्रहण किये।<br />
<br />
40. अनोपडा<br />
<br />
गोत्र-अनोपडा, वंश-इक्ष्वाकु, कुल-चन्देला, कुल देवी-मातणि, ग्राम-अनोपडे, मूल पुरुष कनकसिंह जी। इस गोत्र का दूसरा नाम नोपडा भी मिलता है।<br />
<br />
41. विनायक्या<br />
<br />
इस गोत्र के विनायक्या एवं बिन्दाय्या दोनें ही नाम मिलते हैं। इस गोत्र का वंश सोम वंश है। कुल गहलोत एवं कुल देवी चौथ है। ग्राम विनायका/ विनायके है।<br />
<br />
42. चौधरी<br />
<br />
84 गोत्रों में चौधरी भी एक गोत्र है। वैसे चौधरी बैंक भी है। चौधरी गोत्र का कुल-तुवंर, वंश-कुरु, कुल देवी-पदमावती। आदि पुरुष ठाकुर हरचन्द जी थे।<br />
<br />
43. पोटल्या<br />
<br />
गोत्र पोटल्या, वंश सोम, कुल गहलोत, कुल देवी चौथी, ग्राम चन्देल। मूल पुरुष रामसिंह थे। इन्होने संवत् 110 में श्रावक व्रत ग्रहण किये थे।<br />
<br />
44. कटारिया / कटारया<br />
<br />
वंश-इक्ष्वाकु, कुल-कूर्म(कछवाहा), कुल देवी-जमवाय, ग्राम-कटारा। मूल पुरुष ठाकुर कल्याणसिंह जी है। न्होनें श्रावक व्रत ग्रहण किये ते।<br />
<br />
45. निगद्या<br />
<br />
गोत्र निगद्या अथवा निगेदिया। वंश-सोरई। कुलदेवी नांदणि। उत्पत्ति स्थान नगद्या। ख प्रति में इस गोत्र का वंश गौड माना गया है।<br />
<br />
46-47. विलाला<br />
<br />
विलाला गोत्र दो प्रकार का है-<br />
<br />
1. सोम वंश, किल ठीमर, देवी-ओरलि, ग्राम-बडी विलाली।<br />
<br />
2. कुरु वंशी, कुल देवी-सोनिल, ग्राम-विलाली छोटी, मूल पुरुष ठाकुर वीरसिंह।<br />
<br />
48. बम्ब<br />
<br />
गोत्र-बम्ब, इस गोत्र का सोम वंश, सोढा कुल एवं कुल देवी-सकराय है।<br />
<br />
49. हलद्या / हलदेनिया<br />
<br />
इस गोत्र का प्रचलित नाम हलदेनिया है। ये सोमवंशी हैं। कुल मोहिल एवं कुल देवी जीण है।<br />
<br />
50. क्षेत्रपाल्या<br />
<br />
गोत्र-श्रेत्रपाल्या अथवा श्रेत्रपालिया, सोम वंश, दुजि कुल एवं कुल देवी हेमा है। इस गोत्र के भी बहुल कम परिवार मिलते हैं।<br />
<br />
51. दुकड्या <br />
<br />
यह गोत्र भी 84 गोत्रों में है। इस गोत्र की कुल देवी हेमा है। वंश दुजिल एवं ग्राम का नाम द्कडे है।<br />
<br />
52. दोशी<br />
<br />
दोशी गोत्र का वंश राठौड़ है। कुल देवी जमवाय तथा उत्पत्ति स्थान सेसेणि नगर माना जाता है। इस गोत्र के नाथूराम दोशी हुए।<br />
<br />
53. भसावड़या<br />
<br />
भसावड्या कुरु वंशी गोत्र है। इसकी कुल देवी सोनिल है तथा मूल नगर भसावड है।<br />
<br />
54. भांगड्या<br />
<br />
भांगड्या गोत्र भी प्रचलित गौत्र नही हैं। इसका वंश ठीमर तथा कुल देवी ओरल है। भांगडे नगर इस गोत्र का उत्पत्ति स्थान है।<br />
<br />
55. भूवाल<br />
<br />
भूवाल गोत्र का कछवाहा वंश है। जमवाय इसकी कुल देवी है तथा भूवाल इस गोत्र का उत्पत्ति स्थान है।<br />
<br />
56. सरवाड्या<br />
<br />
गौड वंश का सरावाड्या गोत्र है। इसकी कुल देवी नादणि है तथा उत्पत्ति स्थान सरवाडे है।<br />
<br />
57. गोतवंशी<br />
<br />
यह गोत्र भी 84 गोत्रों में से एक गोत्र है। इस गोत्र का दुजिल वंश है। हेमां कुल देवी है तथा गोतडी नामक ग्राम इस गोत्र का उत्पत्ति स्थान है। लेकिन बख्तराम साह ने इस प्रकार के किसी गोत्र का उल्लेख नहीं किया है।<br />
<br />
58. चोवारया<br />
<br />
प्रस्तुत गोत्र को 84 गोत्रों में गिनाया गया है। इस गोत्र का चौहान वंश, चक्रेश्वरी देवी एवं चौबारे उत्पत्ति स्थान है। बख्तराम साह ने इस गोत्र को 84 गोत्रों में नहीं गिनाया है।<br />
<br />
59. गींदोड्या<br />
<br />
इस गोत्र की उत्पत्ति स्थान गिन्दोडी है। इसकी कुल देवी श्रीदेवी है। इसका सोढा वंश माना जाता है। गींदोड्या गोत्र के परिवार राजस्थान अथवा अन्य किसी प्रदेश में रहते हों इसका जानकारी नही मिलती।<br />
<br />
60. छाहड<br />
<br />
इस गोत्र का नांदेचा कुल है। कुरु वंश है। देवी सोनिल तथा उत्पत्ति ग्राम छाहेड माना जाता है।<br />
<br />
61. कोकराज<br />
<br />
इस गोत्र का नांदेचा कुल है। कुरु वंश का यह गोत्र है तथा इस गोत्र की देवी सोनिल है। इसका उत्पत्ति स्थान कोकरजे है। इस गोक्ष के परिवार भी सम्भवतः नहीं है। श्री राजमल बडजात्या ने इस गोत्र का नाम कोकणराज्या लिखा है।<br />
<br />
62. जुगराज्या<br />
<br />
उत्पत्ति नगर जगराजै को छोड़ कर कुल वंश एवं कुलदेवी वे ही हैं जो कोकराज गोत्र की मानी जाती है।<br />
<br />
63. मूलराज<br />
<br />
इस गोत्र के कुल का नाम मोहिल है। कुरु वंश है। सोनिल कुल देवी है तथा उत्पत्ति स्थान मूलराज्ये है। बख्तराम साह भी उक्त मत के समर्थक है।<br />
<br />
64. लटीवाल<br />
<br />
इस गोत्र के कुल का नाम मोहिल है। कुल देवी का नाम श्रीदेवी एवं सोढा इस गोत्र का वंश है। लटवे इस गोत्र का उत्पत्ति स्थान है।<br />
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65. बोरखण्डया<br />
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इस गोत्र की कुल देवी हेमा मानी गयी है। इसका वंश दुजिल है। इसका गहलोत कुल माना है तथा उत्पत्ति स्थान बोरखण्डे है।<br />
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66. कुलभण्या<br />
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इस गोत्र की कुल देवी हेमा है। इसका दुजिल वंश तथा कुलभण्ये उत्पत्ति स्थान का नाम है। इस गोत्र के परिवार भी प्रायः नही मिलते है।<br />
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67. मोलसरया<br />
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यह सोढा वंशीय गोत्र है। कुल देवी का नाम सकराय है तथा उत्पति स्थान मलसरे है। बख्तराम साह ने इस गोत्र का चन्देल वंश तथा कुल देवी का नाम मातणि लिखा है।<br />
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68. लोहट<br />
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इस गोत्र का नाम लावट भी मिलता है। बख्तराम साह ने भी लावट नाम लिखा है। इस गोत्र का मेरिठ वंश का नाम है तथा कुल देवी लोसिल माता है। उत्पत्ति स्थान लोहटे लिखा है.<br />
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69. नरपोल्या<br />
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नरपोल्या गोत्र का वंश गौड है। कुलदेवी नांदणि है तथा उत्पत्ति स्थान नरपोले है। बख्तराम साह ने इस गोत्र के कुल का नाम दहरया लिखा है।<br />
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नरपोल्या निरगंधा गोत, कुल है दहरया और नहि होत।<br />
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70. भडसाली<br />
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इस गोत्र की कुलदेवी का नाम आमणि है। इसका सोम वंश है। सोलंकी कुल का नाम है। उत्पत्ति नगर का नाम भडसाले है। इस गोत्र के सम्बन्ध में इतिहास लेखक एक मत नही है। घ प्रति में इस गोत्र को भडसाली बज लिखा है तथा इसको बज गोत्र से जोडा है लेकिन बख्तराम साह ने इस गोत्र की यादव कुल, रोहिणी कुलदेवी माना है।<br />
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71. वैनाडा<br />
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गोत्र-वैनाडा। वंश-ठीमर। कुलदेवी ओरल। उत्पत्ति स्थान-बनावट।<br />
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इस गोत्र का उल्लेख सभी इतिहासकारों ने नहो किया है। लेकिन दौसा के बीसपंथी मन्दिर में एक नंदीश्वर की धातु की मूर्ति है जो संवत् 1660 फागुन बुदी 5 गुरुवार के दिन माखूण में वैनाडा गोलीय सा भोजा उसके पुत्र ऊदा, तुपुत्र हेमा, नागा चाला, सांवल राम, दामोदर माता ठाकुरी दादी रुकमा ने उसकी प्रतिष्ठा की थी।<br />
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वैनाडा गोत्रीय परिवार जयपुर, आगरा, लालसेट आदि नगरों में मिलते हैं।<br />
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72. कडवागर<br />
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इस गोत्र का उत्पत्ति नगर कडवागरी है। इसका वंश सोम है कुल गौड है तथा कुलदेवी का नाम नांदणी है। बख्तराम साह ने कुलदेवी का नाम नांदिल लिखा है तथा कुल का नाम पडिहार माना है।<br />
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73. सृपत्या<br />
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इस गोत्र का नाम सरपत्या एवं सुरपत्या भी मिलता है। इस गोत्र का मोहिल कुल है तथा कुल देवी जीणि माता है। इसका उत्पत्ति स्थान सुरपति नगर है। इस गोत्र के परिवारों के बारे में कोई जानकारी नही मिलती है।<br />
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74. दरडोद्या<br />
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गोत्र दरडोद्या, वंश सोम, कुल चौहान, कुल देवी चक्रेश्वरी ग्राम-दरडे, मूल पुरुष राजा दमतारिजी।<br />
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75. पिंगुल्या<br />
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गोत्र पिंगुल्या, वंश-सोम, कुल चौहान, कुलदेवी-चक्रेश्वरी, ग्राम का नाम-पिंगुल।<br />
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76. भुलाण्यां<br />
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गोत्र-भुलाण्यां, भुलणा, वंश-सोम, कुल चौहान, कुलदेवी-चक्रेश्वरी, ग्राम का नाम-भूलणा।<br />
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इस गोत्र के प्रथम पुरुष भूघरमल जी थे। जो भूलणा ग्राम के ठाकुर थे।<br />
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77. वनमाली<br />
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इसका दूसरा नाम वनमाल्या भी मिलता है। क, ग, एवं घ प्रति में इस गोत्र के वंश का नाम चौहान एवं कुल देवी चक्रेश्वरी दिया हुआ है। इस गोत्र का उदगम बनमाले ग्राम से हुआ था। ख प्रति से इस वंश का गोत्र यादव एवं कुल देवी रोहिणी लिखा है। पं. बख्तराम साह ने भी वनमाली गोत्र का यादव कुल एवं रोहिणी देवी लिखा है।<br />
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78. पीतल्या<br />
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गोत्र-पीतल्या, वंश-सोम, कुल चौहाण, कुल देवी चक्रेश्वरी ग्राम का नाम-पीतले। पं. बख्तराम ने बुद्ध विलास में इसी बात का समर्थन किया है।<br />
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79. अरडक<br />
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अरडक गोत्र की गिनती प्रारम्भ के 14 गोत्रों में की गयी है। इसका वंश सोम, कुल चौहान, कुलदेवी चक्रेश्वरी है। ख प्रति में इस गोत्र के इतिहास में इस गोत्र के मूल पुरुष का नाम श्री अजबसिंह जी गिनाया गया है। साथ में यह भी लिखा है कि (आठे चौदासि चाकी फरेजे नहीं। चाकी को अपमान करे नही।)<br />
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80. चिरकन्या / चिरकनां<br />
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यह गोत्र आचार्य जिनसेन द्वारा निर्धारित 14 गोत्रों में से अन्तिम गोत्र माना गया है। इसके कुल वंश, देवी वही है जो इस समूह के अन्य गोत्रों की है। लेकिन बुद्धिविलास में चिरकन्या गोत्र की गिनती इक्ष्वाकु वंश में की गयी है और चक्रेश्वरी के स्थान पर नांदिल देवी को इस गोत्र की देवी बतलाया है।<br />
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81. जलवाण्या<br />
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वंश-सोम/कुल-कुछवाहा/नगर-जलवाणे/जलभणे कुलदेवी-जमवाय। इस गोत्र का दूसरा नाम जलभाण्या भी मिलता है। इस गोत्र के परिवार भी संभवत/ कहीं नहीं मिलते हैं।<br />
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82. सांभरया<br />
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वंश-सोम/कुल-चौहान/नगर-सांभरि/देवी-चक्रेशवरी/ जोबनेर के मंदिर वाली पाण्डुलिपि में कुलदेवी का नाम सांभराय लिखा है। यदि प्रस्तुत सांभर ही इस गोत्र का उत्पत्ति स्थान है तो इससे इतिहास के कितने ही अध खुले पृष्ट खुल जावेंगे तथा खण्डेला की सीमा सांभर तक आ जावेगी।<br />
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83. राजभद्र<br />
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गोत्र-राजभद्र/ वंश-सोम/कुल-चौहाण/ नगर-स्थान राजभद्र/ कुलदेवी-चक्रेश्नरी/ प्रथम पुरुष-रामसिंह।<br />
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84. साखूया<br />
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गोत्र-साखूण्या। वेश-सोढा। उत्पत्ति स्थान साखूणौ अथवा साखूणि। कुलदेवी सकराय। ख प्रति के अनुसार इस गोत्र केवेश का नाम सांखुला है। भाट के अनुसार इस गोत्र की कुल देवी आमना है। इस गोत्र के प्रथम पुरुष ठाकुर श्याम सिंह जी माने जाते है जिन्होनें संवत् 990 में श्रावक व्रत ग्रहण किये थे।<br />
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84 गोत्रों के अतिरिक्त गोत्र<br />
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उक्त 84 गोत्रों के अतिरिक्त, खण्डेलवाल जैन समाज के ही निम्न गोत्रों का उल्लेख ग्रंथ प्रशस्तियों, मूर्ति लेखों में और मिलता है-<br />
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साधु साधु गोत्र, ठाकुल्यावाल, मेलूका, नायक, खाटड्या, सरस्वती, कुककुरा, वोठवोड, कोटरावकल, भतावड्या, बीजुण, कांधावाल, रिन्धिया एवं सांगरियाDanendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.com0tag:blogger.com,1999:blog-7846213166332577368.post-14879221390735696462015-09-28T02:51:00.002-07:002015-09-28T05:01:41.329-07:00Please Forgive Me For All My Mistakes <b><i><span style="background-color: yellow; font-family: Georgia, Times New Roman, serif; font-size: large;">Please Forget And Forgive </span></i></b><br />
<b><i><span style="background-color: yellow; font-family: Georgia, Times New Roman, serif; font-size: large;">I express my Kshama Bhawana for everyone. I hope you all will forgive me and forget all mistakes committed willingly or unwillingly by me during last year and oblige me.</span></i></b><br />
<b><i><span style="background-color: yellow; font-family: Georgia, Times New Roman, serif; font-size: large;">Further I promise , I will try my best not to hurt you in coming days.</span></i></b><br />
<b><i><span style="background-color: yellow; font-family: Georgia, Times New Roman, serif; font-size: large;">Uttam Kshama</span></i></b><br />
<b><i><span style="background-color: yellow; font-family: Georgia; font-size: large;"><br /></span></i></b>
<b><i><span style="background-color: yellow; font-family: Georgia, Times New Roman, serif; font-size: large;">Danendra Jain</span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;"><span style="font-size: large;"></span><span style="background-color: yellow;"></span><br /></span></i></b> <br />
<b><i><span style="background-color: yellow; font-family: Georgia, Times New Roman, serif; font-size: large;">Mere se jane -anjane me hui bhul ke liye mai kshama prarthi hun. </span></i></b><br />
<b><i><span style="background-color: yellow; font-family: Georgia, Times New Roman, serif; font-size: large;">Asha hai aap hame khama kar hame anugrahit karenge. ----</span></i></b><br />
<b><i><span style="background-color: yellow; font-family: Georgia, Times New Roman, serif; font-size: large;"><br /></span></i></b>
<b><i><span style="background-color: yellow; font-family: Georgia, Times New Roman, serif; font-size: large;">aapka apna Danendra Jain</span></i></b><br />
<b><i><span style="background-color: yellow; font-family: Georgia; font-size: large;">28.09.2015</span></i></b><br />
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<span style="background-color: yellow; font-size: large;">If you have time, please listen following message </span></div>
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<span style="background-color: yellow; font-size: large;">by Sister B K Shivani</span></div>
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<span style="background-color: yellow; font-size: large;">Carefully,pacefully, attentively and full focus</span></div>
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<span style="background-color: lime; font-size: large;"><a href="https://youtu.be/XD_HBBSZiQM"><b>Click Here to Listen "Harmony In Relation" By Sister B K Shivani</b></a></span><br />
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<span style="background-color: lime;"><b><span style="font-size: large;">जिस प्रकार अग्नि सब कुछ जला कर ख़ाक कर देती है, उसी प्रकार क्रोध भी इस जीवन को जलाकर ख़ाक कर देता है |</span></b></span></div>
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<b><span style="font-size: large;">जिस प्रकार जल अग्नि को शांत कर देता है, उसी प्रकार क्षमा रूपी जल भी क्रोध रूपी अग्नि को शांत कर देता है |</span></b></div>
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<b><span style="font-size: large;">अतः बंधुओं अपने जीवन को ख़ाक होने से बचाने हेतु आइये हम अपने जीवन को क्षमा रूपी जल से सींचे ताकि इस आतम रूपी बगिया के धर्म रूपी वृक्ष में संयम रूपी फूल खिले और मोक्ष रूपी फल सभी को प्राप्त हों|</span></b></div>
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<b><span style="font-size: large;">जन्म से लेकर मोक्ष तक की इस अनंत यात्रा का अंत करने की पहली सीढ़ी क्षमा है तो आइये आप सभी को क्षमा करके एवं सभी से क्षमा मांग कर इस मोक्ष सीढ़ी में पहला पग रखना चाहता हूँ|</span></b></div>
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<b><span style="font-size: large;">ॐ नमः सबको क्षमा सबसे क्षमा</span></b></div>
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<span style="background-color: yellow; font-size: large;">Read Following too collected from other website</span></div>
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<b><br /></b> <b><i><span style="color: red; font-family: Georgia, Times New Roman, serif; font-size: large;">I forgive all living beings of the Universe,</span></i></b><br />
<b><i><span style="color: red; font-family: Georgia, Times New Roman, serif; font-size: large;">May all living beings forgive me for my faults.</span></i></b><br />
<b><i><span style="color: red; font-family: Georgia, Times New Roman, serif; font-size: large;">I have friendship for all living beings,</span></i></b><br />
<b><i><span style="color: red; font-family: Georgia, Times New Roman, serif; font-size: large;">I do not have any animosity towards anybody!</span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;"><br /></span></i></b> <b><i><span style="font-family: Georgia, Times New Roman, serif;">This aphorism (Sutra) is one of the humble and great way to ask for forgiveness with the unity of the speech, mind, and body.</span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;"><br /></span></i></b> <b><i><span style="font-family: Georgia, Times New Roman, serif;">The process of shredding our karmäs (wrong acts / works) really begins by asking for forgiveness with true feelings, and to take the vow not to repeat mistakes. The quality of the forgiveness requires humility (vinay - absence of ego) and suppression of anger.</span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;"><br /></span></i></b> <b><i><span style="font-family: Georgia, Times New Roman, serif;">In one of his Holy discourse Lord Mahavir (the 24th Tirthankara - prophet of Jainism) has said "Forgiveness (Kshama) is the ornament of a brave person".</span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;">The Bravery does not lie in proving the power but in Forgiving. At times we also experience that to Forgive one is the most difficult task in life.</span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;"><br /></span></i></b> <b><i><span style="font-family: Georgia, Times New Roman, serif;">On this auspicious occasion of Kshamavani Divas, I respectfully seek Kshama from you and all living beings for hurting the feelings of any one, knowingly or unknowingly, in thought, word and action (mana, vachana aur kaya) during the past year, directly or indirectly and knowingly or unknowingly in any form, for any unpleasant and unwanted happenings.</span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;"><br /></span></i></b> <b><i><span style="font-family: Georgia, Times New Roman, serif;">I also forgive all living beings that may have caused any pain and suffering to me. My friendship be with all living beings and no hostility towards anyone.</span></i></b></span><b></b></div>
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<b><i><span style="color: red; font-family: Georgia;">"Forgiveness Day" is a day of forgiving and seeking forgiveness for the followers of Jainism. It is celebrated on the Samvatsari, the last day of the annual Paryusana festival, which coincides with the Chaturthi, 4th day of Shukla Paksha, in the holy month of Bhadrapad, according to the Jain calendar. "Micchami Dukkadam" is the common phrase when asking for forgiveness. It is a Prakrit phrase meaning, May all the evil that has been done be fruitless.</span></i></b><b></b><i></i><u></u><sub></sub><sup></sup><strike></strike><br />
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<b><i><span style="font-family: Georgia;">This year 2015 , Kshamavani Diwas is being celebrated today on September 28. </span></i></b><b><i><span style="font-family: Georgia, Times New Roman, serif;">On this sacred day, every member of the Jain community approaches everyone, irrespective of religion, and begs for forgiveness for all their faults or mistakes, committed either knowingly or unknowingly. Thus relieved of the heavy burden hanging over their head of the sins of yesteryears, they start life afresh, living in peaceful co-existence with others. </span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;"><br /></span></i></b> <b><i><span style="font-family: Georgia, Times New Roman, serif;"><span style="color: red;">Indeed, this day is not merely a traditional ritual, but a first step on their path to liberation or salvation, the final goal of every man's life, according to the teachings of Jainism.</span></span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;"><br /></span></i></b> <b><i><span style="font-family: Georgia, Times New Roman, serif;">Mahavira said we should forgive our own soul first. To forgive others is a practical application of this supreme forgiveness. It is the path of spiritual purification. Mahavira said: "The one whom you hurt or kill is you. All souls are equal and similar and have the same nature and qualities". Ahimsa Paramo Dharma. Anger begets more anger and forgiveness and love beget more forgiveness and love. Forgiveness benefits both the forgiver and the forgiven.</span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;"><br /></span></i></b> <b><i><span style="font-family: Georgia, Times New Roman, serif;"><span style="color: red;">Forgiveness is the other name of non-violence (Ahimsa) which shows the right path of 'Live and Let Live' to one and all. Forgiveness teaches us Ahimsa (non-violence) and through ahimsa we should learn to practice forbearance.</span></span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;"><br /></span></i></b> <b><i><span style="font-family: Georgia, Times New Roman, serif;"><br /></span></i></b> <b><i><span style="font-family: Georgia, Times New Roman, serif;">Khamemi Savve Jiva<span class="Apple-tab-span" style="white-space: pre;"> </span> I forgive all living beings.</span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;">Savve Jiva Khamantu me<span class="Apple-tab-span" style="white-space: pre;"> </span> May all souls forgive me,</span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;">Mitti me Savva Bhooesu <span class="Apple-tab-span" style="white-space: pre;"> </span> I am friendly terms with all,</span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;">Veram Majjham Na Kenvi<span class="Apple-tab-span" style="white-space: pre;"> </span> I have no animosity toward any soul.</span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;">Michchhami Dukkadam<span class="Apple-tab-span" style="white-space: pre;"> </span> May all my faults be dissolved.</span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;"><br /></span></i></b> <b><i><span style="font-family: Georgia, Times New Roman, serif;">खम्मामि सव्व जीवेषु सव्वे जीवा खमन्तु में, मित्ति में सव्व भू ए सू वैरम् मज्झणम् केण वि |</span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;">Khämemi Savve Jivä, Savve Jivä Khamantu Mi Mitti Me Savva bhuesu, Veram majjham na Kenai.</span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;"><br /></span></i></b> <b><i><span style="font-family: Georgia, Times New Roman, serif;">[सब जीवों को मै क्षमा करता हूं, सब जीव मुझे क्षमा करे | सब जीवो से मेरा मैत्री भाव रहे, किसी से वैर-भाव नही रहे |</span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;"><br /></span></i></b> <b><i><span style="font-family: Georgia, Times New Roman, serif;">Kshamavani Parva celebrates forgiveness as a way to a life of love, friendship, peace and harmony. When you forgive, you stop feeling resentful; there is no more indignation or anger against another for a perceived offence, difference or mistake; there is no clamour for punishment. It means the end of violence (Himsa).</span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;"><br /></span></i></b> <b><i><span style="font-family: Georgia, Times New Roman, serif;"><br /></span></i></b> <br />
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<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike><br />Danendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.com0tag:blogger.com,1999:blog-7846213166332577368.post-27926923833518508662015-09-17T05:46:00.001-07:002015-09-17T08:12:45.385-07:00Message For People Who Protest Ban On Meat Sale<em><span style="font-family: Georgia, "Times New Roman", serif;">Dear friends,</span></em><br />
<em><span style="font-family: Georgia;"></span></em><br />
<em><span style="font-family: Georgia, "Times New Roman", serif;">I know many of you are very angry these days as we Jains are supposed to have taken your rights to eat meat. We intolerant bunch of goons have reportedly taken away your personal liberty. We are the Taliban, if some liberal activists are to be believed.</span></em><br />
<em><span style="font-family: Georgia, "Times New Roman", serif;">All these become easy for you to believe because these activists are in media and they control what you read in the newspapers or hear on TV. It also becomes easy for you to think they are telling the truth because the current ruling party, the BJP, has a national president who is Jain by religion.</span></em><br />
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<em><span style="font-family: Georgia, "Times New Roman", serif;">Today, the media claimed that Haryana, another BJP ruled state, too had banned meat. Whereas the truth was that it had just appealed some slaughter houses to remain closed for Paryushan Parva, our festival of self purification. </span></em><em><span style="font-family: Georgia, "Times New Roman", serif;">An appeal</span></em><em><span style="font-family: Georgia, "Times New Roman", serif;"> was presented as a ban to you!</span></em><br />
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<em><span style="font-family: Georgia, "Times New Roman", serif;">And this has led people to believe that Jains are asking for such bans. I say this because I have been subjected to such taunts and abuse on Twitter. People have mocked my faith, my customs, and some even threatened to throw meats loaves in my house in protest.</span></em><br />
<em><span style="font-family: Georgia, "Times New Roman", serif;">And I wonder why so much hate! Because I didn’t even ask for this ban!</span></em><br />
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<em><span style="font-family: Georgia, "Times New Roman", serif;">The media never cared to tell you but I hope you know the truth that </span></em><em><span style="font-family: Georgia, "Times New Roman", serif;">this ban has existed for decades</span></em><em><span style="font-family: Georgia, "Times New Roman", serif;">. And no, it is not a ban on you eating any meat – you are still free to do that – but a ban on slaughter houses for a few days and a ban on sale of meat in some selected regions of India. In fact, in states like </span></em><em><span style="font-family: Georgia, "Times New Roman", serif;">Rajasthan</span></em><em><span style="font-family: Georgia, "Times New Roman", serif;">, the duration of this annual ban has actually been reduced this year when compared with the duration during the Congress rule.</span></em><br />
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<em><span style="font-family: Georgia, "Times New Roman", serif;">Yes, you are going to tell me that it doesn’t justify the ban just because it existed for all these years. I am not even telling you that. But just take a chill pill for a moment, and think – <strong>if this ban existed for so many decades, why did you not hear any outrage or protest over this all these years</strong>?</span></em><br />
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<em><span style="font-family: Georgia, "Times New Roman", serif;">Have you not become pawn in the politics of some selected parties? Congress was the party that introduced such bans in many areas and now they are protesting against the same. Shiv Sena too was a party to the decision by virtue of controlling local bodies, and even they are now protesting.</span></em><br />
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<em><span style="font-family: Georgia, "Times New Roman", serif;">Do you seriously not see the politics here? And this politics is being helped by those in the media who wear the mask of neutrality and intellectualism.</span></em><br />
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<em><span style="font-family: Georgia, "Times New Roman", serif;">All these decades nobody had a problem as they thought it was not a big deal if the slaughter houses remain closed for a few days in a year, that too in some areas where Jain population reside. It was about giving up limited personal liberty on select days to show respect to fellow Indians. Even courts upheld this view.</span></em><br />
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<em><span style="font-family: Georgia, "Times New Roman", serif;">Don’t we give up our personal liberties on 3 national holidays? They are dry days and we can’t buy liquor. Technically that is also ban, and that is nationwide. This meat ban is not nationwide.</span></em><br />
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<em><span style="font-family: Georgia, "Times New Roman", serif;">Don’t we give up our personal liberties when we hear loud azaan five times a day from a local mosque or loud music from a local pandal during various pujas? Remember, personal liberty is also about choosing what you are exposed to.</span></em><br />
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<em><span style="font-family: Georgia, "Times New Roman", serif;">Nearly all leading restaurants and meat shops offer only halaal meat in order to respect Muslim sentiments. Will it not be unreasonable if Hindus start demanding jhatka meat just to insist on personal choice and liberty? Hindus don’t insist on that because they have “adjusted” to accommodate fellow Indians.</span></em><br />
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<em><span style="font-family: Georgia, "Times New Roman", serif;">Yes, apart from “jugaad”, other thing we Indian do is “adjusting”.<strong> We care for each other and adjust to make space for each other</strong>.</span></em><br />
<em><span style="font-family: Georgia, "Times New Roman", serif;">But now it looks like my country is all set to demand individual liberties.</span></em><br />
<em><span style="font-family: Georgia, "Times New Roman", serif;">And it’s not a bad thing. We as a society have to evolve.</span></em><br />
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<em><span style="font-family: Georgia, "Times New Roman", serif;">Ever since Narendra Modi became the Prime Minister of India, many people have evolved and started growing up (by their own admission). Our stand up comedians have evolved – they don’t make the same jokes. Our journalists have evolved – they have now started seeing things (like this meat ban) that they were blind to all these years.</span></em><br />
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<em><span style="font-family: Georgia, "Times New Roman", serif;">So my dear friend angry with Jains over meat ban, you too have the right to evolve. We all have the right to evolve. I just hope that this evolution and growing up is not selective.</span></em><br />
<em><span style="font-family: Georgia, "Times New Roman", serif;">Keeping this in mind, <strong>I appeal to Prime Minister Narendra Modi to lift this meat ban</strong> as it is hurting the sentiments of Indians who are evolving very fast. Sentiments of Jains will be taken care of by those who care and those who can adjust a little.</span></em><br />
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<em><span style="font-family: Georgia, "Times New Roman", serif;">We Jains might appeal to people in our localities to close meat shops for a few days and if they do that voluntarily, we will be happy that they care for us. But please don’t enforce anything.</span></em><br />
<em><span style="font-family: Georgia, "Times New Roman", serif;">I can’t take any more hate due to my surname.</span></em><br />
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<li><em><span style="font-family: Georgia, "Times New Roman", serif;">written by Ankit Jain (on Twitter </span></em><em><span style="font-family: Georgia, "Times New Roman", serif;">@indiantweeter</span></em><em><span style="font-family: Georgia, "Times New Roman", serif;">)</span></em></li>
</ul>
<a href="http://www.opindia.com/2015/09/open-letter-to-fellow-indians-from-a-jain-youth-over-meat-ban/">http://www.opindia.com/2015/09/open-letter-to-fellow-indians-from-a-jain-youth-over-meat-ban/</a><br />
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<span style="font-size: large;"><em><strong><span style="font-size: x-large;">My views are as under:----------------</span></strong><br /><br /> <br />People of India should understand true colours of such leaders. Person like Thakres, Lalu,Mulayam, Mayawati, are least concerned for mankind, they are concerned for vote bank.<br /><br /><br />Jains are not significant in number and hence politicians of all colours came together to stop BJP or anyone who suggested ban on sale of meat ,that too only for four days. Politicians do not think what is good for humanity and what is good for animals life or what is good for keeping environment pollution free. They ignite fire on emotional issues , divide voters in different segments and then try to win the election . They can go to any ugly extent for the sake of vote, for the sake of power and money. <br /><br /> <br />Jains have true faith in true non-violence and they do not Believe in killing even thought of others. Jains follow syadwad (</em><span style="color: purple;"><span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span><em><span style="font-size: small;">, or the principle of plurality of viewpoints) </span></em></span><em>theory and believes in adjustment and recnciliation. They respect views of others and want that people should follow the principles of non-violence in thoughts and action, not only for preaching sermons to others. Politicians who are greedy of money, power and post go to Gandhi samadhi to act as if they are followers of Gandhi's non-violence. </em></span><br />
<span style="font-family: Times New Roman;"><span lang=""><em><span style="font-size: large;"></span></em></span></span><br />
<span style="font-family: Times New Roman;"><span lang=""><span style="font-size: large;"><em>Politicians pay tribute to Gandhiji every now and then. They take oath by keeping hands on Bhagwat Gita or Kuran that they will follow the path of Non-violence , teachings of Gandhiji and follow in true spirit what is written in Constitution. But unfortunately politicians in general do not act what they preach and they do not think what they speak. Their acts and deeds, and thoughts are altogether different. As a matter of fact they are ready to kill anyone and crush thoughts of anyone if it helps them in getting power ,post and money.<br /><br /> People who eat meat will never like ban on beef. Meat eaters do not know the origin of meat when they eat it in some hotel or public bhoj. It should not be astonishing to anyone that meat eaters or beef eaters can also be man eaters. There may be people who find test in Human flash too. Flash eaters do not hesitate in killing not only an animal but also in killing a human being for serving self interest. This is universally truth, and not only for India. Violence is growing worldwide only because of these people who find test in flash of animals, including that of human being.<br /><br /><br /><span style="background-color: yellow;">We Jains believe in giving respect to thought of everyone and by our action others will be motivated.</span> Let others cry and remain non-vegetarians or meat lovers. respect them too, this is philosophy of our great religion. Killing and attacking thought of others is also a type of violence. Jainism believes in giving respect to all faiths and all thoughts , knows the value of reconciliation and hence propagate the theory of Syadvad (</em><span style="color: purple;"><span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span><em><span style="font-size: small;">, or the principle of plurality of viewpoints)</span></em></span><em>. But they must propagate and spread the principles of non-violence and love for all beings to awaken those who are in darkness of knowledge. </em></span></span></span><br />
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<em><span style="font-size: large;">Meat eater are far far bigger in number than non-eaters. You are right that use of pressure in the larger interest of community is advisable from the principles of Non-violence and the same was preached by Gandhi ji too. But it does not hold good in case of meat ban.</span></em><br />
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<em><span style="font-size: large;"><span style="background-color: yellow;">But the question here is whether violence or political pressure can stop violence. Even Lord Mahavira moved from one corner to other to spread his message of non violence. But still more than 90% of population are meat eaters. And it is not at all justified to stop meat eater eating meat or selling meat because after all it is their choice in the same way as Jains have choice not to eat meat. All are free to have their choice and choose their eatables . </span></span></em><br />
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<em><span style="font-size: large;"><span style="background-color: yellow;"></span></span></em><br />
<em><span style="font-size: large;"><span style="background-color: yellow;">However Jains should try to convince meat eaters by scientific logics and proofs that eating meat is injurious to health as well as it affects balance of nature created by GOD. Meat eater stop eating meat and become purely vegetarian when they fall ill and Doctors suggest them to stop eating meat.</span></span></em><br />
<span style="font-family: Times New Roman;"><span lang="" style="background-color: yellow;"></span></span><br />
<em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">Can microscopically small population of Jain can stop violent thoughts and actions of larger community by using sword or by resorting to violence? </span></span></span></em><br />
<em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">And is such act not contradictory and in conflict with Jain principles of reconciliation and respect to all?<br /><br /> Jain should rather move from one corner to other to spread the principles of Non-violence. But unfortunately majority of Jains are busy in Ahar Bihar of Jain Munis and Jain Munis are busy in conducting Bidhans, Organising Panch Kalyanak and construction of new temples in Madhuwan only. <br /><br /> Who will then complete the unfinished task of Lord Mahavira?<br /><br /> Can you imagine that mere construction of hundreds of costly Jain Temples in one place or in some places can help in motivating followers of non-violence or eaters of meat or beef to stop such practices? Are these temples helpful in spreading the principles of Jainism?<br /><br /> Keeping in view the present position of Jains and that of greedy politicians, it is advisable that Jains come out with silent protest march all over the country , specially in Maharashtra and more empathetically in Mumbai to express annoyance against Thakres . There are a good number of rich business men in Jains, they can spend crores of rupees to distribute pamphlets and placing big size hoardings all over the country displaying the message of benefits of non-violence for mankind and protesting the acts of Thakres. <br /><br /> Please note it , that Prime Miister of India Mr. Narendra Modi, Chief Minister Of Maharashtra Mr. Fernavis, CMs of many other states and a large section of Indian population are also supporter of ban on sale of beef . It is a positive point. <span style="background-color: yellow;">However sale on meat cannot be banned fully until there are eaters in good numbers. But if government want to respect the sentiments of Lovers of Non-Violence, they should at least ensure that act of cutting or butchering animals in not performed in public place and these materials are not sold by displaying them in public domain. Sale of meat can be confined to some covered shops only and it can be ensured in entire country without giving rise to any controversy.</span> Jains have to come forward in spreading the message of Non-violence by conducing various meetings with non-Jains, through newspapers, through free literatures and so on. Jain should stop focusing on construction of new temples at Madhuwan and try to teach people who are on wrong path due to lack of knowledge and lack of understanding the value of non-violence.<br /><br /> Merely abusing on facebook or sending message on Whatsapp will not serve the desired purpose. </span></span></span></em><br />
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<em><span style="font-size: large;">Following is the message of Lord Mahavira </span></em><br />
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<span style="background-color: white;"><b><span style="color: blue; font-size: large;">The spiritual power and moral grandeur of Mahavir's teachings impressed the masses. He made religion simple and natural, free from elaborate ritual complexities. His teachings reflected the popular impulse towards internal beauty and harmony of the soul.</span></b></span><br />
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<b><span style="color: blue; font-size: large;">His message of<i> nonviolence (Ahimsa), truth (Satya), non-stealing (Achaurya), celibacy (Brahma-charya), and non-possession (Aparigraha)</i> is full of universal compassion. He said that,</span></b></div>
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<b><span style="color: blue; font-size: large;">"A living body is not merely an integration of limbs and flesh but it is the abode of the soul which potentially has perfect perception<i>(Anant-darshana)</i>, perfect knowledge <i>(Anant-jnana)</i>, perfect power<i> (Anant-virya)</i>, and perfect bliss<i> (Anant-sukha)</i>."</span></b></blockquote>
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<span style="background-color: white;"><b><span style="color: blue; font-size: large;">Mahavir's message reflects freedom and spiritual joy of the living being.</span></b></span><br />
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<b><span style="color: blue; font-size: large;">Mahavir was quite successful in eradicating from human intellect the conception of God as creator, protector, and destroyer. He also denounced the worship of gods and goddesses as a means of salvation. He taught the idea of supremacy of human life and stressed the importance of the positive attitude of life.</span></b></div>
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<b><span style="color: blue; font-size: large;">Lord Mahavir also preached the gospel of universal love, emphasizing that all living beings, irrespective of their size, shape, and form how spiritually developed or under-developed, are equal and we should love and respect them.</span></b></div>
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<b><span style="color: blue; font-size: large;">Jainism existed before Mahavir, and his teachings were based on those of his predecessors. Thus, unlike Buddha, Mahavir was more of a reformer and propagator of an existing religious order than the founder of a new faith. He followed the well established creed of his redecessor Tirthankara Parshvanath. </span></b></div>
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<b><span style="color: blue; font-size: large;">However, Mahavir did reorganize the philosophical tenets of Jainism to correspond to his times. Lord Mahavir preached five great vows while Lord Parshva preached four great vows.</span></b></div>
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<b><span style="color: blue; font-size: large;">In the matters of spiritual advancement, as envisioned by Mahavir, both men and women are on an equal footing. </span></b></div>
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<b><span style="color: blue; font-size: large;">The lure of renunciation and liberation attracted women as well. Many women followed Mahavir's path and renounced the world in search of ultimate happiness.</span></b></div>
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<b><span style="color: blue; font-size: large;">In a few centuries after Mahavir's nirvana, Jain religious order<i> (Sangha)</i> grew more and more complex. There were schisms on some minor points although they did not affect the original doctrines as preached by the Tirthankars. Later generations saw the introduction of ritualistic complexities which almost placed Mahavir and other Tirthankars on the throne of Hindu deities.</span></b><br />
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<em><span style="font-family: Georgia, "Times New Roman", serif;">The fundamental principles of Jainism can be briefly stated as follows.</span></em><br />
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<li><em><span style="font-family: Georgia, "Times New Roman", serif;">The first fundamental principle of Jainism is that, man's personality is dual, that is, material and spiritual. Jaina philosophy regards that every mundane soul is bound by subtle particles of matter known as Karma from the very beginning. It considers that just as gold is found in an alloy form in the mines, in the same way mundane souls are found along with the Karma bondage from time eternal. The impurity of the mundane soul is thus treated as an existing condition.</span></em></li>
<li><em><span style="font-family: Georgia, "Times New Roman", serif;">The second principle that man is not perfect is based on the first principle. The imperfectness in man is attributed to the existence of Karma in his soul. The human soul is in a position to attain perfection and in that true and eternal state it is endowed with four characteristics, viz., Ananta-darsana, Ananta-Jnana, Ananta-virya and Ananta-sukha, i. e., infinite perception or faith, infinite knowledge, infinite power and infinite bliss.</span></em></li>
<li><em><span style="font-family: Georgia, "Times New Roman", serif;">Even though man is not perfect, the third principle states that by his spiritual nature man can and must control his material nature. It is only after the entire subjugation of matter that the soul attains perfection, freedom and happiness. It is emphatically maintained that man will be able to sail across the ocean of births and achieve perfection through the control of senses and thought.</span></em></li>
<li><em><span style="font-family: Georgia, "Times New Roman", serif;">The last basic principle stresses that it is only each individual that can separate his own soul and the matter combined with it. The separation cannot be effected by any other person. This means that man himself, and he alone, is responsible for all that is good or bad in his life. He cannot absolve himself from the responsibility of experiencing the fruits of his actions. This principle distinguishes Jainism from other religions, e. g., Christianity, Islam and Hinduism.</span></em></li>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">No God, nor His prophet or deputy or beloved can interfere with human life. The soul, and that alone, is directly and necessarily responsible for all that it does. God is regarded as completely unconcerned with creation of the universe or with any happening in the universe. The universe goes on of its own accord. Because of this definite attitude towards God, Jainism is accused of being atheistic. It is true in the sense that Jainism does not attribute the creation of universe to God. But at the same time Jainism cannot be labeled as atheistic because it believes in Godhood, in innumerable gods, in Punya and Papa, i. e., merit and demerit, in religious practices, etc. According to Jainism the emancipated soul is considered as God and it is absolutely not concerned with the task of creation of this world.</span></em><br />
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<span style="font-size: 18pt;"><a href="https://www.blogger.com/null" name="_Toc256118861">Anekantwad-A blessing from Jinas;</a></span> </h1>
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<span style="font-size: 18pt;"><a href="https://www.blogger.com/null" name="_Toc256118862">A tool for Compassionate Communication</a></span></h1>
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<span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Hema Pokharna, Ph.D. , </span></div>
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<span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Researcher - University of Chicago. , Director - Journeys of Life</span></div>
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<span style="color: purple;"><em><span style="font-family: Georgia, "Times New Roman", serif;"><span style="font-family: Book Antiqua; font-size: 12pt;"><span style="font-family: Book Antiqua; font-size: 12pt; font-weight: bold;">O</span>ne of the important aspects of Jainism is the concept of <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span>, or the principle of plurality of viewpoints. It is central to the idea of tolerance and mutual respect. Each person has a perception of the world which is a mix of both truth and ignorance. These perceptions are valid but are incomplete views of reality. This concept is usually explained with the aid of the parable of seven blind men and an elephant. The story demonstrates that truth can be visualized from seven angles and these views of truth are mere additions to the human knowledge. When viewed together, they present the picture of universal reality. I recently read that Mahatma Gandhi agreed with this, saying, "It has been my experience that I am always true from my point of view, and often wrong from the point of view of my honest critics. I know we are both right from our respective points of view."</span><span style="font-family: Book Antiqua;"></span></span></em></span></div>
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<span style="font-family: Book Antiqua; font-size: 12pt;"><span style="color: purple; font-family: Georgia, "Times New Roman", serif;"><em>Our present challenge is that we live in a world of difference. Yet, as we are interdependent we have to live together. <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span> has a lot to offer us and help us learn to live with our differences in peace and harmony. I would like us Jains to use <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span> as an instrument to facilitate our conversations and dialogues respectfully in a nonviolent manner when we run into the blind men (represented in the story), who seem to appear in our lives and promote division and injustice, betraying the very ideals and teachings that lie at the heart of <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Ahimsa</span>. Can Jains take this challenge of shaping the lives of billions in wise and wonderful ways Anekantwad offers? There is hope that the world can be transformed through dialogues and relationships can be nurtured among people of differences by working towards a just, peaceful and sustainable future. The well-being of the Earth and all life depends on this collaboration.</em></span></span></div>
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<span style="color: purple;"><em><span style="font-family: Georgia, "Times New Roman", serif;"><span style="font-family: Book Antiqua; font-size: 12pt;">As we begin to chart our course of existence on the basis of <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span>, we must master the art of choosing. We make choices and decisions from the most day to day mundane to those forks-in-the-road choices which have great consequences. If we can be guided by the principle "<span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Mitti me savva bhuveshu</span>” (Universal friendliness) the process of making a choice can be made easier. Practice of this principle requires learning to recognize that SPIRIT (atman/soul) is an invisible force also made visible in the blind men we encounter in our daily lives who make choices and live in ways that are very different than what Jains would do and is in conflict with our values of <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Ahimsa</span>. At such junctures Jains can stop and ask themselves if their reactions and responses to these blind men are guided by friendship and nonviolence?Can we apply the principle of <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span> and explore what choices do we have in our responses? For example how do we relate to people who eat meat or to people who express their views (however unreasonable or opportunistic they may be) by damaging Jain Murtis? Or how do we stand by our Buddhist brothers who break down in the face of violence and cruelty? How can we use Anekantwad to motivate people to renounce violence and take responsibility for their actions without furthering violence by blaming them, or punishing them in anyway? To include understanding of Anekantwad in our thinking requires us to consciously learn how to express our selves in a larger context of expansion and with an intention to empower all concerned. It is the conscious decision to live our lives with joy and friendliness. It is a chosen approach to life, a chosen attitude and a constant awareness. Practice of friendship is a necessary beginning to recognize and practice nonviolence and develop the quality of wholesome life prescribed to us by the Jinas.</span><span style="font-family: Book Antiqua;"></span></span></em></span></div>
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<span style="color: purple;"><em><span style="font-family: Georgia, "Times New Roman", serif;"><span style="font-family: Book Antiqua; font-size: 12pt;">Jainism is a way of life, experimented and perfected by humans and shared by those who have attained perfect knowledge, omniscience and self-control by their own personal efforts and have been liberated from the bonds of worldly existence, the cycle of births and deaths; although the supreme ideal of Jain religion is nonviolence (Ahimsa), equal kindness, and reverence for all forms of life in speech, thought, and action. The practice comes from the supreme tool of <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span>. <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span> is the tool for transformation of human passions like desire, hatred, anger and greed to love and compassion for all living beings. Literally, <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Jina</span> does mean one who has transformed oneself and acquired a special quality of response from within which one is devoid of reaction based on hormones or external circumstances but a response from one’s innate ability and generative, infinite and abundant source of compassion.</span><span style="font-family: Book Antiqua;"></span></span></em></span></div>
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<span style="color: purple;"><em><span style="font-family: Georgia, "Times New Roman", serif;"><span style="font-family: Book Antiqua; font-size: 12pt;">Like research, <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span> is a perspective. It is the original mind asking a question and setting an experiment to answer in a bigger and bolder way that benefits all involved. It is not about pebble picking but about building magnificent castles.</span><span style="font-family: Book Antiqua;"></span></span></em></span></div>
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<span style="font-family: Book Antiqua; font-size: 12pt;"><span style="color: purple;"><em><span style="font-family: Georgia, "Times New Roman", serif;"><span style="font-family: Book Antiqua; font-size: 12pt;">The path of universal friendliness and love is the process of increasing access to the unlimited potential we have and moving with anticipation of its enfoldment by being open, alert, guided, transformed, fulfilled and healed to wholeness.<span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span> is the ability to not only count the seeds in an apple but to develop a skill and ability to make visible the apples in a seed and develop the art of possibility. This becomes an art and can be engaged only through alert experiences and moving forward with trust and patience to wait for wholesome possibilities to unfold. This is the human search. This search although partially predetermined in the karmic sense definitely does not run through predetermined paths. If the paths were predetermined or in control of an external force the realm of possibility would not exist and the whole beauty of aliveness would be lost. And as Victor Hugo says "Its nothing to die; its frightful not to live”, Jains have to sharpen their <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span> "saw” to face and embody the moral code of "Live and Let Live” using the principle of <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Ahimsa</span> We have to learn to choose to be strong when we have a default option of being miserable and knowing that the effort and work is the same.</span> as the directing idea and evolving force of the living.</span></em></span></span></div>
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<span style="font-family: Book Antiqua; font-size: 12pt;"><span style="color: purple;"><span style="font-family: Georgia, "Times New Roman", serif;"><span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Ahimsa</span><em> is the conscious decision to live our lives. In the midst of turmoil, pain and adversity, in bad times, Jains have been encouraged to maintain <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">samatabhav</span> (equanimity) or connection with the divine self and manifest peace and bliss.It also means to keep one’s mind unagitated and calm in situations of misery and happiness, gain and loss, victory and defeat etc. without losing one’s balance or evenness. To practice and maintain <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">samtabhav, </span>it requires a decision on our part - it is a chosen approach to life, a chosen attitude and a chosen awareness. Living with such awareness means finding ways to overcome inappropriate demands, injustice, and even abuse, and not engaging in fights in which everyone loses. It is to examine things we do regardless of our current life situation and realize that we have a power within us to do things with more love and respect. <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span> is not only about us improving ourselves but learning to let go of what blocks our heart. In the infinity of life all is perfect, whole and complete. <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span> is about keeping our selves centered and connected with the purpose and potential of our lives as we unfold the sources of unhappiness and disconnection from our vitality. The awareness and moment to moment practice of <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Ahimsa</span> generates the compassion within us, thus perfecting the art of <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span>. This awareness becomes the vehicle to spread this bliss to the world around us. In modern world when countless opinions can be twittered, a need arises for a virtuoso to channel the different vectors of opinions in a unified direction of peace and harmony, instead of letting them fly to destruct each other.It is for us to use our Jain heritage to change ourselves and the world around us for the best. </em></span></span></span></div>
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Danendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.com0tag:blogger.com,1999:blog-7846213166332577368.post-62102999406575196402015-09-17T05:43:00.002-07:002015-09-17T09:33:18.801-07:00Liberation Of Animal<h1 itemprop="headline">
<em><span style="font-family: Georgia, "Times New Roman", serif;">Are Peter Singer’s ideas too dangerous to hear?-By peter Kavanagh 13.09.2015</span></em></h1>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">Philosopher Peter Singer is being celebrated at Western University this week. His polarizing views have put him at the forefront of debates over such topics as euthanasia and assisted suicide. </span></em></h2>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">If you are an animal, Peter Singer might be the closest thing you have to Moses. If you are a severely disabled human baby — or a disability activist — he’s more akin to the Angel of Death.</span></em></div>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">This week, the 69-year-old Australian philosopher is being celebrated at Western University in London, Ont. In lectures and conversations, the power of his logic, the force of his world view, the startling and sometimes unexpected conclusions to his arguments will be on full display. </span></em></div>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">Singer, the Ira W. DeCamp professor of bioethics at Princeton University, is a utilitarian who wants to maximize happiness and minimize pain. <span style="color: red;"><strong>He isn’t so much concerned with rescue animals as with industrial agriculture. Stop the mass production and slaughter of chickens, he argues, and you will maximize happiness much more than if you rescue an abandoned pit bull.</strong></span> </span></em></div>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">He is also a consequentialist: the outcome of your actions matters much more than the principle you act on. <span style="color: red;">Forget about donating money to a museum or opera company; instead, contribute to saving lives in the Third World. The difference in impact will be measurable and remarkable.</span> </span></em><br />
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<a href="http://bhagwanmahavira.blogspot.com/2015/09/message-for-people-who-protest-ban-on.html"><span style="font-size: x-large;">Message For People Who Protest Proposed Ban On Meat Sale</span></a></div>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">Singer is a master of practical ethics and at the forefront of debates involving health care, euthanasia and assisted suicide. Just after the publication this spring of his latest book, The Most Good You Can Do: How Effective Altruism Is Changing Ideas About Living Ethically, he gave interviews reiterating his views on rationing health care. Singer believes health care is by definition a scare resource, and scare resources need rationing. This logic leads him to argue that some severely disabled infants should be killed after birth to minimize their pain and that of their parents, as well as to save health-care dollars.</span></em></div>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">To his supporters, Singer is an essential thinker. Western University philosophy professor Anthony Skelton, one of the organizers of this week’s celebration, explains, “Everyone in philosophy who writes on these topics deals with Singer’s views.” </span></em></div>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">Amy Hasbrouck, a Montreal lawyer and chair of Not Dead Yet, a North American disability rights group, agrees completely, but with a twist. “Given the prestige of his position, Singer gives legitimacy not only to eugenicist views, but also to the related and commonly held view that life with a disability is a fate worse than death,” she said in an interview. “This view is what drives the current push toward legalization of assisted suicide.” </span></em></div>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">The tribute at Western’s Rotman Institute of Philosophy takes place on the 40th anniversary of Singer’s book Animal Liberation. Skelton thinks the celebration is appropriate because it is, he says, “one of the few books in philosophy that have served as the intellectual basis for social change.</span></em></div>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">“The book’s main message, that our treatment of non-human animals is speciesist, has generated a large and influential following both within and without philosophy, which is not to say that it is not hotly contested,” Skelton adds. “Some think Singer has gone too far and some think that he has not gone far enough.” </span></em></div>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">It is the success of Animal Liberation that has many in the disabled community concerned about their own status in a world guided by Singer-influenced ethical thinking. </span></em></div>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">Ryerson University professor emerita Catherine Frazee, a leading disability studies scholar and a member of the federal panel studying the implementation of the Supreme Court’s decision on assisted suicide, believes it’s the power of Singer’s reasoning that causes such angst among the disabled. “The logic of his approach is, by many accounts, impeccable and eerily seductive,” she says. “But is logic the single most important tool when we contemplate the large important questions of life? I would argue that it is not. Logic can be helpful, but when it takes us to conclusions that do not accord with our moral intuitions, we had best not be enslaved to its reasoning.” </span></em></div>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">This fear of a world enthralled with the reasoning of Peter Singer, especially his thinking about severely disabled people, lies behind the most contentious and problematic moments in his career. In the wake of comments he made about health care and euthanasia upon the publication of The Most Good You Can Do, he was disinvited from a philosophy conference in Cologne, Germany, where he was scheduled to be a keynote speaker. In the United States, there were demonstrations at Princeton University and an online petition.</span></em></div>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">The demands of the petition, organized by Not Dead Yet, are straightforward: Princeton should fire Singer because his views “both devalue the lives of people with disabilities and advocate public policies that would end those lives through denial of health care.” Skelton has some sympathy for the reaction to Singer’s views. “The disabled community does have a point,” he says, “since a lot of the debate often turns on impoverished views about how well the disabled fare and about what kinds of lives are worth living. But it is a discussion worth having.”</span></em></div>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">Having a discussion and calling for an academic to be fired for the positions he holds are two very different things, and the blowback against the latter has been fierce. Academics around the world have taken to social media and blogs to denounce the protesters or, in rare instances where they have sympathy for the protesters’ perspective, to suggest they should calm down and be reasonable.</span></em></div>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">Russell Blackford, a philosopher at the University of Newcastle in Australia, isn’t worried that Singer is in any professional danger, but thinks the protesters’ demands that he be fired will have an effect on “younger academics who’ve faced real problems because of their controversial opinions about decisions at the beginning and end of life.</span></em></div>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">“And that shows the wider danger,” Blackford continues. “While Singer himself will survive the campaign against him, others who can see what’s happening are likely to be intimidated.”</span></em></div>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">Elizabeth Barnes, a philosopher at the University of Virginia and the author of an upcoming book on disability, thinks defenders of Singer should try to see the situation from the perspective of disabled people. “Academic freedom should allow Peter Singer to say what he thinks,” she argues, “but it shouldn’t protect him from the consequences, including public outrage. </span></em></div>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">“He has a habit of saying things that are extremely offensive to disabled people. Disabled people are going to get up in arms about that, especially since they deal with the very real, very rational fear that the views of thinkers like Singer will have influence both on public policy and on wider public perceptions about the quality of life of people with what Singer calls ‘severe’ disabilities.”</span></em></div>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">Context matters, and while the occasion for the Western University tribute to Singer is a significant anniversary, the context for Canadian disability activists is the ongoing discussion of assisted suicide and euthanasia. Alex Schadenberg, executive director of the Euthanasia Prevention Coalition, thinks the impact Singer has had on that debate is undeniable. “Singer’s views on euthanasia are already being implemented in Belgium and the Netherlands,” he argues. “In fact, the Canadian Supreme Court Carter decision would allow, if approved by the government, euthanasia for chronic pain as well as for people with psychological pain. This means that Peter Singer’s views may have already been approved, for the most part, in several jurisdictions.”</span></em></div>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">Canvassing views on Peter Singer leads to the contradictory notions that he’s the greatest thinker of our time and the most dangerous man alive. “He could be both,” says Skelton. “Anyone who argues that many of our prevailing ethical attitudes are unsustainable is likely to be considered both formidable and dangerous. He could be a great thinker in that he has challenged many of our ideas with compelling argument and be dangerous because of the effect he might have on various vested interests in society.” </span></em></div>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">Vested interests can be a loaded term. For some it summons up images of industrial farming; for others it means who decides who lives or dies. </span></em></div>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">Peter Kavanagh’s most recent book is The Man Who Learned to Walk Three Times: A Memoir.</span></em></div>
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<em><span style="font-family: Georgia;"></span></em> <a href="https://www.washingtonpost.com/lifestyle/food/eat-less-meat-a-government-panel-says-is-science-on-their-side/2015/04/18/d33322f0-e3b2-11e4-81ea-0649268f729e_story.html"><span style="font-size: x-large;">US Government Suggest To consume Less Meat</span></a></div>
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<b><em><span style="font-family: Georgia, "Times New Roman", serif;">Explosive words</span></em></b></div>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">Philosopher Peter Singer is blunt and clear, insisting he’s guided by reason alone. Here are five moments when his words unleashed a storm:</span></em></div>
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<li><em><span style="font-family: Georgia, "Times New Roman", serif;"><span style="color: red;">In his 1979 book Practical Ethics, Singer suggested people were morally deficient if they ate meat.</span> </span></em></li>
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<li><em><span style="font-family: Georgia, "Times New Roman", serif;">In 1993, Singer suggested that babies not be declared persons until they were 30 days old and that, in some cases of severe disabilities, infanticide up until then might be appropriate.</span></em></li>
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<a href="http://news.therawfoodworld.com/16-million-people-us-now-vegan-vegetarian/"><span style="font-size: x-large;">16 Million In USA Are Vegetarian</span></a><br />
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<li><em><span style="font-family: Georgia, "Times New Roman", serif;">In a 2004 interview, Singer compared children to apes: “Look: pain and suffering are bad and should be prevented or minimized, regardless of the race, sex or species of the being that suffers,” he said. “It’s a simple fact that a 3-year-old human has pretty much the same self-awareness, rationality and capacity to feel pain as an adult ape. So they should be given equal moral consideration.”</span></em></li>
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<li><em><span style="font-family: Georgia, "Times New Roman", serif;">In a 2012 article, Singer defended the “Ashley treatment” — using hormones and surgery to keep a child with a profound intellectual disability small as she aged, so her parents could more easily move her around, and to spare her the discomfort of menstrual cramps.</span></em></li>
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<li><em><span style="color: red; font-family: Georgia, "Times New Roman", serif;">In May 2015, Singer said on an Australian talk show that he believed guide dogs were a waste of money, and that it would be much more cost-efficient to spend money preventing blindness in the Third World. “In the United States, it costs about $40,000 to train a dog and to train the blind person so that they can work together and the dog can be helpful to the blind person … What’s better, to prevent someone becoming blind or to give a blind person a guide dog? I think it’s clearly better to prevent someone becoming blind, plus it costs only $100, so you can calculate for $40,000 how many people you can prevent being blind.”</span></em></li>
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<a href="http://www.thestar.com/news/insight/2015/09/13/are-peter-singers-ideas-too-dangerous-to-hear.html">http://www.thestar.com/news/insight/2015/09/13/are-peter-singers-ideas-too-dangerous-to-hear.html</a><br />
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<img alt="vegetables" class="aligncenter size-full wp-image-1419" src="http://www.expatify.com/wp-content/uploads/2009/08/vegetables1.jpg" height="438" width="460" /><br />
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<span style="font-size: x-large;">Top 10 Best Countries to be Vegetarian</span><br />
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<em><span style="font-family: Georgia, "Times New Roman", serif; font-size: small;">10. Canada:</span></em></h3>
<em><span style="font-family: Georgia, "Times New Roman", serif;">There is a large vegetarian culture in Canada, especially in big cities. Because Toronto is the most diverse city in the world, you can enjoy delicious vegetarian cuisine from so many different cultures; visit the Toronto Vegetarian Association.</span></em><br />
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<em><span style="font-family: Georgia, "Times New Roman", serif; font-size: small;">9. Israel:</span></em></h3>
<em><span style="font-family: Georgia, "Times New Roman", serif;">Because Israeli restaurants and supermarkets will often abide by Kosher laws, pork and shellfish are not served, and prepared food usually will not combine milk and meat. Falafel and hummus are available everywhere, and cucumbers and hummus are served with every meal.</span></em><br />
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<em><span style="font-family: Georgia, "Times New Roman", serif; font-size: small;">8. Hong Kong:</span></em></h3>
<em><span style="font-family: Georgia, "Times New Roman", serif;">Inspired by British culture, Hong Kong has many vegetarian options, that are not only Chinese food, but often Indian or Western inspired. There are also several health food stores.</span></em><br />
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<em><span style="font-family: Georgia, "Times New Roman", serif; font-size: small;">7. United States:</span></em></h3>
<em><span style="font-family: Georgia, "Times New Roman", serif;">Especially around big cities like New York, San Francisco or Chicago, the US has many vegetarians. It is more difficult to eat out in the South, but supermarkets will have an abundance of options.</span></em><br />
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<em><span style="font-family: Georgia, "Times New Roman", serif; font-size: small;">6. Thailand:</span></em></h3>
<em><span style="font-family: Georgia, "Times New Roman", serif;">Vegetarianism is accepted in Thailand, and many traditional Thai dishes with rice and noodles are meat-free and loaded with a wide range of fresh veggies. Many vegetable dishes are made with fish sauce, but you can request to have it excluded. There is even a Phuket Vegetarian Festival!</span></em><br />
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<em><span style="font-family: Georgia, "Times New Roman", serif; font-size: small;">5. Taiwan:</span></em></h3>
<em><span style="font-family: Georgia, "Times New Roman", serif;">Taiwan does offer vegetarian options, but it is difficult to navigate your options without knowing the language. Click here for some helpful hints.</span></em><br />
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<em><span style="font-family: Georgia, "Times New Roman", serif; font-size: small;">4. United Kingdom:</span></em></h3>
<em><span style="font-family: Georgia, "Times New Roman", serif;">This is one of the most advanced vegetarian cultures in the world, with veggie-friendly food available in almost every town. Most restaurants have vegetarian options, and vegetarian food in supermarkets is often clearly labeled. The UK isn’t exactly known for its amazing native food, so there are often great vegetarian Indian dishes available in restaurants. Pubs often serve veggie burgers.</span></em><br />
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<em><span style="font-family: Georgia, "Times New Roman", serif; font-size: small;">3. Vietnam:</span></em></h3>
<em><span style="font-family: Georgia, "Times New Roman", serif;">Though many of the vegetable dishes are made with fish sauce, there are ways around it. Read this article for some tips. Their delicious Pho noodle dishes taste just as great without meat.</span></em><br />
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<em><span style="font-family: Georgia, "Times New Roman", serif; font-size: small;">2. Malaysia:</span></em></h3>
<em><span style="font-family: Georgia, "Times New Roman", serif;">There is a vegetarian culture in Malaysia, and their food is inspired by Chinese, Indian and European influence. There are many delicious vegetarian curry and noodle dishes, and it is not difficult to find suitable restaurants.</span></em><br />
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<em><span style="font-family: Georgia, "Times New Roman", serif; font-size: small;">1. India:</span></em></h3>
<em><span style="font-family: Georgia, "Times New Roman", serif;">India has the highest number of vegetarians in the world, making up 20-40% of the population. Food in supermarkets has special labels for the vegetarian selections, and almost all restaurants offer the option</span></em><br />
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<a href="https://www.expatify.com/advice/best-countries-to-be-vegetarian.html">https://www.expatify.com/advice/best-countries-to-be-vegetarian.html</a><br />
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The Advantages And Disadvantages Of Eating Meat</h1>
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Meat is defined as the muscle tissue, organs and flesh of an animal. The average American has a serving of meat, veggies and sometimes a starch on his/her plate everyday to complete a dish which is considered to be a full meal. And the National Food and Drug Administration’s Food Pyramid says the three are complete---meaning it’s a full meal. But is meat the cause of the many illnesses that swarm American? Is meat good for you or is it bad for you? Well, these questions will be answered for you in this article and you would need to make the correct determination for yourself and your family.<br />
As a journalist and experimenter I must say that I have gone on an appropriate journey in order to find the answers to both questions and my determination would be, to find an alternative, however, I will also say “Different Strokes For Different Folks.” In this 1 year journey of eating meat, I must say that the results were horrifying. Here is the scenario: I went from eating just fish and chicken to eating full blown meats like steak, ribs, hotdogs, burgers, and any other meat source that you can think of. Some of the symptoms entail heavy breathing, stomach aches, weight gain, a build up of mucus membranes, tiredness, slow thinking etc. etc. And, I am very fortunate to have only made this an experiment simply due to the other health risk extremities that come with unhealthy eating. My symptoms could have been a lot worst but lucky for me, I am here today to give proven evidence that if you should consume meat, please consume it in moderation or it could be lethal. <br />
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<strong>Studies</strong><br />
There was a recent study done by a Harvard University Analysis which gave a list of diseases that come with eating to much meat. The first study was based on the amount of meat one should consume in one day. 42 grams per day of meat would be considered fine for the averaged person if they are eating good meat and not processed meat. You should also be careful about the drugs that the animals are injected with. Now, in this study, it indicates that if one is to consume 100 grams of meat per day they have a 12% chance of getting diabetes and those who eat processed meat have a 17% chance of getting diabetes and that would be based on their consumption of only 50grams of the processed meat a day. In another study done by the National Cancer Society---those who consume 40 ounces of meat per day have a 30% chance of being infected with cancer, and those who eat processed meat are at an even high risk. The International Journal of obesity found that people who eat meat consume up to 700 more calories a day than those who don’t. This article isn’t to frighten anyone, but it is clearly to help you understand the importance of your health, and the risk that we all take everyday by way of our food intake.<br />
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Here is a list of advantages and disadvantages of eating meat and why you should take precaution when eating anything that would be considered a health risk into you body. <br />
<strong>Advantages </strong><br />
<strong>1. </strong>Provides Vitamin B1, 2, 6, and 12, Vitamin K, E, D and Folate<br />
<strong>Example:</strong> A 100g portion of sirloin steak contains 6.93 mg of niacin, 0.514 mg of pantothenic acid, 0.126 mg of riboflavin, 1.53 micrograms of vitamin B-12, 0.126 mg of thiamin, 0.545 mg of vitamin B-6, and 8 micrograms of folate.<br />
<strong>2.</strong> Provides Protein<br />
<strong>Example</strong>: chuck beef, braised (6 ounces) contains 49.2 grams of protein and 1 gram of protein equals 4 calories<br />
<strong>3. </strong>Provides Minerals Potassium, Magnesium, Calcium, Sodium, Zinc, Selenium, Copper, Iron, Manganese and Phosphorus<br />
<strong>Example:</strong> An 8 ounces serving of sirloin steak has 12mg of zinc, 75mcg of selenium , and 525mg of phosphorus. <br />
<strong>4. </strong>Contains amino acids that the body needs<br />
<strong>Example:</strong> The human body only contains 10 amino acids which are aspartic acid, alanine, asparagine, glutamic acid, glutamine, glycine, proline, cysteine, tyrosine and serine. The amino acids that our bodies don’t produce are isoleucine, leucine, lysine, histidine, phenylalanine, methionine, threonine, tryptophan, and valine, these essential amino acids are found in meat.<br />
<em><span style="font-family: Georgia, "Times New Roman", serif; font-size: large;">Disadvantages</span></em><br />
<em><span style="font-family: Georgia, "Times New Roman", serif; font-size: large;">1. The Health Risk<br />2. Cardiovascular Disease<br />3. Diabetes<br />4. High In Sodium<br />5. High In Saturated Fat And Cholesterol<br />6. To Much Processed Meat Causes Bowel Cancer<br />7. Very Hard To Digest Due To The Drugs Injected Into The Animals<br />8. Mad Cow Diseases<br />9. Alzheimer’s Disease<br />10. Causes Constipation<br />11. One Of Leading Cause Of Obesity<br />12. Causes Lethargy<br />Etc. Etc.</span></em><br />
<em><span style="font-family: Georgia, "Times New Roman", serif; font-size: large;">With all that has been presented before you, it could be hard to decide what is needed to have a healthy and balanced diet. However, studies make it plan and simple----<span style="color: red;">why put something in your body that would put your health at risk, whether it has something that you need in it or not---there are alternatives</span>. In a study done by the medical experts of Mayoclinic.com it was proven that those who eat less meat live longer. Which one do you choose life by consumption of the right foods or death by consumption of the wrong foods.</span></em><br />
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<a href="http://www.examiner.com/article/the-advantages-and-disadvantages-of-eating-meat">http://www.examiner.com/article/the-advantages-and-disadvantages-of-eating-meat</a>Danendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.com0tag:blogger.com,1999:blog-7846213166332577368.post-31422484094576281282015-09-12T05:16:00.001-07:002015-09-12T16:03:06.330-07:00Read My Views Below on Proposed Ban On Beef in J&K And Sale Of Meat In Maharashtra For Four Days<span style="font-size: x-large;">Shiv Sena, MNS defy ban, distribute meat in Mumbai-Hindustan Times-12.09.2015 ( Read My Views Below)</span><br />
<span style="color: red; font-family: Georgia, "Times New Roman", serif;"><em>The Shiv Sena and Maharashtra Navnirman Sena (MNS) on Thursday distributed packets of meat in various areas of Mumbai to protest the controversial four-day meat ban in the city. </em></span><br />
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<span style="color: red; font-family: Georgia, "Times New Roman", serif;"><em>The ban ordered by the Mumbai civic body in view of a Jain festival and fast has resulted in a political standoff between the ruling Bharatiya Janata Party and its ally the Shiv Sena.</em></span><br />
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<span style="color: red; font-family: Georgia, "Times New Roman", serif;"><em>Members of Raj Thackeray's MNS were detained after they defied the ban.</em></span><br />
<span style="color: red; font-family: Georgia, "Times New Roman", serif;"><em>On Monday, the Brihanmumbai Municipal Corporation (BMC) had ordered a four-day ban on sale of meat in Mumbai during the Jain ritual of Paryushan. Officials had said that slaughter of animals will not be allowed in the city's abattoirs, meat and poultry shops and fish markets will be shut on September 10, 13, 17 and 18. </em></span><br />
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<span style="color: red; font-family: Georgia, "Times New Roman", serif;"><em>Many poultry shops, however, remained open on the first day of the ban. </em></span><br />
<a href="http://www.hindustantimes.com/india-news/shiv-sena-and-mns-defy-ban-distribute-meat-in-mumbai/article1-1389134.aspx">http://www.hindustantimes.com/india-news/shiv-sena-and-mns-defy-ban-distribute-meat-in-mumbai/article1-1389134.aspx</a><br />
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<span style="background-color: lime; font-size: x-large;">J-K high court asks state govt to strictly enforce beef ban-Hindustan Times -12.09.2015</span><br />
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<strong><span style="color: red;">The Jammu and Kashmir high court ordered state police on Thursday to ensure strict implementation of a colonial-era law banning the sale of beef after a petitioner argued the slaughter of bovine animals hurt the sentiments of some communities.</span></strong><br />
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The ruling comes in a year when several states have banned beef trade and cow slaughter, stoking an ever-swirling debate with several right-wing organisations supporting these moves while many minority groups and activists have termed such decisions a blow to personal freedom and India’s secular fabric.<br />
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Experts say the high court order is a reiteration of a section of the 1932 Ranbir Penal Code that is applicable in J&K, which says slaughter of cows and “like animals” is punishable with up to 10 years of imprisonment as well as a financial penalty.<br />
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A division bench of Justice Dhiraj Singh Thakur and Justice Janak Raj Kotwal instructed the director general of police to order top police officials of all districts and police stations to ensure there is no sale of beef in the state and stringent action is taken against violators.<br />
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The court was hearing advocate Parimoksh Seth’s public interest litigation (PIL) that said despite the Ranbir Penal Code provisions, bovine slaughter was rampant in the state. Advocate Sunil Sethi, spokesperson of the BJP's state unit, represented the petitioner who is a member of the party’s youth wing.<br />
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<span style="color: red;">Soon after the high court order some J&K separatist groups, including Yasin Malik’s Jammu Kashmir Liberation Front, called for a shutdown in the Valley on Saturday to protest the ban.</span><br />
<span style="color: red;">“Although consumption of beef is less in Kashmir, there are some areas where it’s consumed daily. So I see no reason why this practice should not continue,” said moderate Hurriyat leader and the Valley’s head cleric Mirwaiz Umar Farooq. “It’s nothing but a<span style="background-color: yellow;"><strong> political</strong></span> gimmick.”</span><br />
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India is the world’s second-largest beef exporter after Brazil, but the BJP and its affiliates have been pushing for a nationwide ban on cow slaughter, as the animal is considered holy by many Hindus.<br />
Home minister Rajnath Singh called for a countrywide prohibition on beef in March.<br />
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“How can we accept that cows should be slaughtered in this country? We will do our best to put a ban on this, and we will do whatever it takes to build consensus,” he said.<br />
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The same month, Maharashtra extended a ban on the slaughter of cows to bulls and bullocks while Haryana made cow slaughter and beef sale non-bailable offences soon after. Jharkhand and Rajasthan are reportedly considering similar legislation. All these states have BJP-led governments.<br />
The court’s order comes days after some civic bodies in Maharashtra banned the sale of meat during the Jain fasting period of Paryushan, triggering a debate on religious sentiments and individual freedom.<br />
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Legal experts in Kashmir said the ban was imposed stringently in the state from 1932 to 1947, but its effect waned afterwards.<br />
“The majority community in the state has never opposed the ban due to a sense of respect for Hindus. This despite the fact that it’s an intrusion on a person’s fundamental right,” said senior lawyer GN Shaheen.<br />
The BJP, which rules the state in coalition with the PDP, welcomed the court’s decision saying the party had always opposed the killing of bovine animals like cows and was vigorously pursuing the ban.<br />
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“The ban on sale of beef is a worthy decision that would give a strong message against those forces which had been polluting the religious belief of particular community,” said state legislator Ashok Khajuria, arguing that the cow was India’s building force.<br />
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The PDP clarified that the ban was not similar to the ones invoked in Maharashtra and other parts of the country.<br />
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“We have inherited the ban from the Constitution of the state. It’s not new. The only thing is considering the sentiments of the majority of people living in Kashmir, it wasn't enforced,” said Waheed-ur-Rehman Parra, political adviser to chief minister Mufti Mohammad Sayeed.<br />
The Congress called the issue “sensitive”, warning that the communal wedge in the state was deepening because of the ruling parties pursuing opportunistic agendas.<br />
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“The government should take a call on this situation as it is a sensitive issue. It is a high court decision and should be respected above all,” said MLC Ravinder Sharma. The BJP-PDP coalition government is busy raising uncalled for controversies, as the two parties have different approaches on various issues.”<br />
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The HC's order comes as the <strong><span style="color: #0000a0;">Rajasthan government ordered </span></strong>a three-day ban on sale of meat during Jain festivals this month, two days after a <strong><span style="color: #0000a0;">similar measure in Mumbai </span></strong>raised a huge controversy.<br />
In Maharashtra, the BJP-led government passed the Maharashtra Animal Preservation (Amendment) Act in March, banning the slaughter, sale and import of beef, a move which has been challenged in court. According to the law, slaughter and sale of beef as well as the possession and consumption of beef is a criminal offence.<br />
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<em><span style="font-size: large;"><span style="background-color: lime; font-size: x-large;">This is collected from Facebook</span> </span></em><br />
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<em><span style="font-size: large;"><span style="font-family: Aparajita;">वाह</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ठाकरे</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बन्धु</span><span style="font-family: Times New Roman;"><span lang="">,</span></span><span style="font-family: Aparajita;"><span lang="HI">आपने</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बहुत</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बहादुर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">काम</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">किया</span></span></em><em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">,<br />
</span></span><span style="font-family: Aparajita;"><span lang="HI">धर्म</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सनातन</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">की</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">शुचिता</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">को</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पल</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">भर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">में</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बदनाम</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">किया</span><span style="font-family: Times New Roman;"><span lang="">,</span></span></span></em><br />
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<em><span style="font-size: large;"><span style="font-family: Aparajita;">हिन्दू</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">शब्द</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">नही</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हठ</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">धर्मी</span><span style="font-family: Times New Roman;"><span lang="">,</span></span><span style="font-family: Aparajita;"><span lang="HI">सदियों</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">से</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">उपकारी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span></span></em><em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">,<br />
</span></span><span style="font-family: Aparajita;"><span lang="HI">सर्व</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">धर्म</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">का</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">शुभचिंतक</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span></span></em><em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">,<br />
</span></span><span style="font-family: Aparajita;"><span lang="HI">कभी</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">नही</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">व्यभिचारी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span><span style="font-family: Times New Roman;"><span lang="">,</span></span></span></em><br />
<em><span style="font-family: Times New Roman; font-size: large;">
</span><span style="font-family: Aparajita;"><span lang="HI"></span></span></em>
<em><span style="font-size: large;"><span style="font-family: Aparajita;">जैन</span><span style="font-family: Times New Roman;"><span lang="">,</span></span><span style="font-family: Aparajita;"><span lang="HI">जिन्होंने</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कभी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">नही</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">भारत</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">का</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">दामन</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">छोड़ा</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span></span></em><em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">,<br />
</span></span><span style="font-family: Aparajita;"><span lang="HI">जैन</span></span><span style="font-family: Times New Roman;"><span lang="">,</span></span><span style="font-family: Aparajita;"><span lang="HI">जिन्होंने</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सदा</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ॐ</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">को</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">अंताणंम</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">से</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">जोड़ा</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span><span style="font-family: Times New Roman;"><span lang="">,</span></span></span></em><br />
<em><span style="font-family: Times New Roman; font-size: large;">
</span><span style="font-family: Aparajita;"><span lang="HI"></span></span></em>
<em><span style="font-size: large;"><span style="font-family: Aparajita;">अलग</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">अलग</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हो</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">व्यंजन</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">लेकिन</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">एक</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हमारी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">थाली</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span></span></em><em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">,<br />
</span></span><span style="font-family: Aparajita;"><span lang="HI">जैन</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">धर्म</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">को</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">आँख</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">दिखाना</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">तीन</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">देव</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">को</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">गाली</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span><span style="font-family: Times New Roman;"><span lang="">,</span></span></span></em><br />
<em><span style="font-family: Times New Roman; font-size: large;">
</span><span style="font-family: Aparajita;"><span lang="HI"></span></span></em>
<em><span style="font-size: large;"><span style="font-family: Aparajita;">धर्म</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सनातन</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">के</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">जो</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">प्यारे</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">नैन</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">दिखाई</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">देते</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span></span></em><em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">,<br />
</span></span><span style="font-family: Aparajita;"><span lang="HI">अलग</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हिन्दुओं</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">से</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">क्यों</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">तुमको</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">जैन</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">दिखाई</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">देते</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span><span style="font-family: Times New Roman;"><span lang="">,</span></span></span></em><br />
<em><span style="font-family: Times New Roman; font-size: large;">
</span><span style="font-family: Aparajita;"><span lang="HI"></span></span></em>
<em><span style="font-size: large;"><span style="font-family: Aparajita;">नही</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">किसी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सुल्तान</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">के</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">वंशज</span><span style="font-family: Times New Roman;"><span lang="">,</span></span><span style="font-family: Aparajita;"><span lang="HI">ना</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">वजीर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">के</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बेटे</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span></span></em><em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">,<br />
</span></span><span style="font-family: Aparajita;"><span lang="HI">भरत</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">भूमि</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">में</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पले</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बढे</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ये</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">महावीर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">के</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बेटे</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span><span style="font-family: Times New Roman;"><span lang="">,</span></span></span></em><br />
<em><span style="font-family: Times New Roman; font-size: large;">
</span><span style="font-family: Aparajita;"><span lang="HI"></span></span></em>
<em><span style="font-size: large;"><span style="font-family: Aparajita;">सदा</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">जिन्होंने</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">दीवाली</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">संग</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">संग</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">दीप</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">जलाए</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हैं</span></span></em><em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">,<br />
</span></span><span style="font-family: Aparajita;"><span lang="HI">लक्ष्मी</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">संग</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">गणेश</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पूजे</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span><span style="font-family: Times New Roman;"><span lang="">,</span></span><span style="font-family: Aparajita;"><span lang="HI">जो</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">शुभ</span><span style="font-family: Times New Roman;"><span lang="">-</span></span><span style="font-family: Aparajita;"><span lang="HI">लाभ</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">लिखाए</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हैं</span><span style="font-family: Times New Roman;"><span lang="">,</span></span></span></em><br />
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</span><span style="font-family: Aparajita;"><span lang="HI"></span></span></em>
<em><span style="font-size: large;"><span style="font-family: Aparajita;">पहनावे</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">से</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">खान</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पान</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">तक</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">भारत</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">प्रेम</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">समाया</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span></span></em><em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">,<br />
</span></span><span style="font-family: Aparajita;"><span lang="HI">जिनके</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">चाल</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">चलन</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ने</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कोई</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">भेद</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">नही</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">दिखलाया</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span><span style="font-family: Times New Roman;"><span lang="">,</span></span></span></em><br />
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</span><span style="font-family: Aparajita;"><span lang="HI"></span></span></em>
<em><span style="font-size: large;"><span style="font-family: Aparajita;">उन्ही</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">जैनियो</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">को</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">तुमने</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">क्यों</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">नफरत</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">से</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">धमकाया</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span></span></em><em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">,<br />
</span></span><span style="font-family: Aparajita;"><span lang="HI">और</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">मांस</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">के</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">टुकड़ों</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कैसा</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">शिव</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">धर्म</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">निभाया</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span><span style="font-family: Times New Roman;"><span lang="">,</span></span></span></em><br />
<em><span style="font-family: Times New Roman; font-size: large;">
</span><span style="font-family: Aparajita;"><span lang="HI"></span></span></em>
<em><span style="font-size: large;"><span style="font-family: Aparajita;">पुन्य</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पर्व</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">जैन</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">धर्म</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">का</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">संबल</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">अगर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बढ़ाते</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">तुम</span></span></em><em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">,<br />
</span></span><span style="font-family: Aparajita;"><span lang="HI">चार</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">दिनों</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">तक</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">मांस</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">न</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">खाते</span><span style="font-family: Times New Roman;"><span lang="">,</span></span><span style="font-family: Aparajita;"><span lang="HI">भूखों</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ना</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">मर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">जाते</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">तुम</span><span style="font-family: Times New Roman;"><span lang="">,</span></span></span></em><br />
<em><span style="font-family: Times New Roman; font-size: large;">
</span><span style="font-family: Aparajita;"><span lang="HI"></span></span></em>
<em><span style="font-size: large;"><span style="font-family: Aparajita;">हिम्मत</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हो</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">तो</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ज़रा</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">निकल</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">घर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">से</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बाहर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">आओ</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">तो</span></span></em><em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">,<br />
</span></span><span style="font-family: Aparajita;"><span lang="HI">जुम्मे</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">की</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">नमाज़</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">लगते</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">भीषण</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">जाम</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हटाओ</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">तो</span><span style="font-family: Times New Roman;"><span lang="">,</span></span></span></em><br />
<em><span style="font-family: Times New Roman; font-size: large;">
</span><span style="font-family: Aparajita;"><span lang="HI"></span></span></em>
<em><span style="font-size: large;"><span style="font-family: Aparajita;">शिव</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सेना</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">के</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">शेर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">अगर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हो</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">साहस</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">जरा</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">दिखाओ</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">तो</span></span></em><em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">,<br />
</span></span><span style="font-family: Aparajita;"><span lang="HI">अमर</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">नाथ</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">को</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">गाली</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">देने</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">वालों</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">से</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">टकराओ</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">तो</span><span style="font-family: Times New Roman;"><span lang="">,</span></span></span></em><br />
<em><span style="font-family: Times New Roman; font-size: large;">
</span><span style="font-family: Aparajita;"><span lang="HI"></span></span></em>
<em><span style="font-size: large;"><span style="font-family: Aparajita;">हर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">महादेव</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">जयकारा</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बोलो</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">आज</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">भवानी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">का</span></span></em><em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">,<br />
</span></span><span style="font-family: Aparajita;"><span lang="HI">हिम्मत</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हो</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">तो</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">शीश</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">काट</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">दो</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">मसरत</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">और</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">गिलानी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">का</span><span style="font-family: Times New Roman;"><span lang="">,</span></span></span></em><br />
<em><span style="font-family: Times New Roman; font-size: large;">
</span><span style="font-family: Aparajita;"><span lang="HI"></span></span></em>
<em><span style="font-size: large;"><span style="font-family: Aparajita;">संख्या</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">अल्प</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">जैनियों</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">की</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span><span style="font-family: Times New Roman;"><span lang="">,</span></span><span style="font-family: Aparajita;"><span lang="HI">उन</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">धौंस</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">जमाते</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हो</span></span></em><em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">,<br />
</span></span><span style="font-family: Aparajita;"><span lang="HI">घर</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">में</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ही</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">दीवार</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">उठाकर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">देशभक्त</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कहलाते</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हो</span><span style="font-family: Times New Roman;"><span lang="">,</span></span></span></em><br />
<em><span style="font-family: Times New Roman; font-size: large;">
</span><span style="font-family: Aparajita;"><span lang="HI"></span></span></em>
<em><span style="font-size: large;"><span style="font-family: Aparajita;">देवपुत्र</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">क्यों</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बोल</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">रहे</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">आज</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">दानवी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बोली</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">में</span></span></em><em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">,<br />
</span></span><span style="font-family: Aparajita;"><span lang="HI">भस्मासुर</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कैसे</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">घुस</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">आये</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">शिव</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">शंकर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">की</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">टोली</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">में</span></span></em><em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">,<br />
-----</span></span><span style="font-family: Aparajita;"><span lang="HI">कवि</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">गौरव</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">चौहान</span></span></em><br />
<span style="font-family: Aparajita; font-size: large;"><em>
</em></span>
<span style="font-family: Times New Roman;"><br /><em><span style="font-size: large;">
</span></em><span lang=""><br /><em><span style="font-size: large;">
A facebok friend writes as under </span></em></span></span><br />
<span style="font-family: Times New Roman;"><span lang=""><em><span style="font-size: large;"><br />
</span></em></span></span><span style="font-family: Aparajita;"><span lang="HI"></span></span><em><span style="font-size: large;"><span style="background-color: yellow;"><span style="font-family: Aparajita;">उद्धव</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ठाकरे</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">व</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">राज</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ठाकरे</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">के</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बयानो</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">से</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">तो</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">यही</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">लगता</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">की</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ये</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">लोग</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">मानसिक</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">दिवालियापन</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">का</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">शिकार</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हैं।</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">अहिंसा</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">वादी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">भारतवर्ष</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">के</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ये</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">तथाकथित</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बङबोले</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">नेता</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">जब</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">५</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">दिन</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">मांस</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">खाना</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">नही</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">छोङ</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सकते</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">तो</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ये</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">लोग</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">गोवंश</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">का</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">नाश</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कैसे</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">रोक</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पाएंगे।</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ये</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">लोग</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">केवल</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">वैमनस्यपुर्ण</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बातें</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ही</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सकते</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है।</span></span></span></em><br />
<span style="font-family: Aparajita; font-size: large;"><em>
</em></span>
<span style="font-family: Times New Roman;"><br /><em><span style="font-size: large;">
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<strong><span style="font-size: x-large;">My views are as under:----------------</span></strong><br />
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People of India should understand true colours of such leaders. Person like Thakres, Lalu,Mulayam, Mayawati, are least concerned for mankind, they are concerned for vote bank. <br />
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Yadi in netawo ko ye pata chale ki beef bechne se chunao me jit pakki ho jayegi to yelog beef ki dukan har kauna me laga de.<br />
<br />
Jains are not significant in number and hence politicians of all colours came together to stop BJP or anyone who suggested ban on sale of meat ,that too only for four days. Politicians do not think what is good for humanity and what is good for animals life or what is good for keeping environment pollution free. They ignite fire on emotional issues , divide voters in different segments and then try to win the election . They can go to any ugly extent for the sake of vote, for the sake of power and money. <br />
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Jains have true faith in true non-violence and they do not Believe in killing even thought of others. Jains follow syadwad theory and believes in adjustment. They respect views of others and want that people should follow the principles of non-violence in thoughts and action, not only for preaching sermons to others. Politicians who are greedy of money, power and post go to Gandhi samadhi to act as if they are followers of Gandhi's non-violence. </span></em></span></span><br />
<span style="font-family: Times New Roman;"><span lang=""><em><span style="font-size: large;"></span></em></span></span><br />
<span style="font-family: Times New Roman;"><span lang=""><em><span style="font-size: large;">Politicians pay tribute to Gandhiji every now and then. They take oath by keeping hands on Bhagwat Gita or Kuran that they will follow the path of Non-violence , teachings of Gandhiji and follow in true spirit what is written in Constitution. But unfortunately politicians in general do not act what they preach and they do not think what they speak. Their acts and deeds, and thoughts are altogether different.As a matter of fact they are ready to kill anyone and crush thoughts of anyone if it helps them in getting power ,post and money.<br />
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People who eat meat will never like ban on beef. Meat eaters do not know the origin of meat when they eat it in some hotel or public bhoj. It should not be astonishing to anyone that meat eaters or beef eaters can also be man eaters. There may be people who find test in Human flash too. Flash eaters do not hesitate in killing not only an animal but also in killing a human being for serving self interest. This is universally truth, and not only for India. Violence is growing worldwide only because of these people who find test in flash of animals, including that of human being.<br />
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Khan-pan ka asar vicharo par parts hai. Jo janwaro ko kat kar kha sakte hai apne swad ke liye,wo log apne swarth ke liye insano ka bhi katla kar sakte hai. Jaisa piwo pani vaisi howe vani<br />
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We Jains believe in giving respect to thought of everyone and by our action others will be motivated. Let others cry and remain non-vegetarians or meat lovers. respect them too, this is philosophy of our great religion. Killing and attacking thought of others is also a type of violence. Jainism believes in giving respect to all faiths and all thoughts , knows the value of reconciliation and hence propagate the theory of Syadvad. But they must propagate and spread the principles of non-violence and love for all beings to awaken those who are in darkness of knowledge. </span></em></span></span><br />
<span style="font-family: Times New Roman;"><span lang=""><em><span style="font-size: large;"></span></em></span></span><br />
<span style="font-family: Times New Roman;"><span lang=""><em><span style="font-size: large;">
</span></em></span></span><em><span style="font-size: large;"><span style="font-family: Calibri;"><span style="font-family: Calibri;"><span lang="">I submit hereunder views of one facebook member who has nicely explained what Jains are expected to behave in such critical situation .<br />
</span></span></span><span style="font-family: Times New Roman;">Another facebook friend through Jain Yuwa Jagriti writes on facebook as under. </span><span style="font-family: Aparajita;"><span lang="HI"></span></span></span></em><br />
<em><span style="font-size: large;"><span style="font-family: Aparajita;"><span lang="HI">मांस</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बिक्री</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">प्रतिबन्ध</span><span style="font-family: Times New Roman;"> – </span><span style="font-family: Aparajita;">कुछ</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">आवश्यक</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पहलु</span></span></em><em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">.<br />
Part - 2<br />
</span></span><span style="font-family: Aparajita;"><span lang="HI">हम</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">स्वेच्छा</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">से</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">शाकाहार</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">अपनाने</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">का</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">प्रतितादन</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Times New Roman;"><span lang="">(publicity and support) </span></span><span style="font-family: Aparajita;"><span lang="HI">करें</span></span><span style="font-family: Times New Roman;"><span lang="">, </span></span><span style="font-family: Aparajita;"><span lang="HI">गौ</span></span><span style="font-family: Times New Roman;"><span lang="">-</span></span><span style="font-family: Aparajita;"><span lang="HI">हत्या</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">का</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">विरोध</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">करें</span><span style="font-family: Times New Roman;"><span lang="">, </span></span><span style="font-family: Aparajita;"><span lang="HI">ये</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बातें</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">प्रजातान्त्रिक</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">व्यवस्था</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">और</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">वर्तमान</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">परिपेक्ष</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Times New Roman;"><span lang="">(present context) </span></span><span style="font-family: Aparajita;"><span lang="HI">में</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">खप</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">जाएगी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">क्योंकि</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">शाकाहार</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">मानने</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">वाले</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">या</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">गौ</span><span style="font-family: Times New Roman;"><span lang="">-</span></span><span style="font-family: Aparajita;"><span lang="HI">हत्या</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">का</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">विरोध</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">करने</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">वाले</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बहुत</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">लोग</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हैं</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">और</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ये</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">गृहस्थ</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">धर्म</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">के</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कर्तव्य</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">का</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">विवेकपूर्ण</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पहलु</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Times New Roman;"><span lang="">l </span></span><span style="font-family: Aparajita;"><span lang="HI">मांसाहार</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">व्यापक</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Times New Roman;"><span lang="">(extensive) </span></span><span style="font-family: Aparajita;"><span lang="HI">प्रतिबन्ध</span></span><span style="font-family: Times New Roman;"><span lang="">, </span></span><span style="font-family: Aparajita;"><span lang="HI">जबकि</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">यह</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सर्वकाल</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">एवं</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सर्वक्षेत्र</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">में</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">व्याप्त</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span><span style="font-family: Times New Roman;"><span lang="">, </span></span><span style="font-family: Aparajita;"><span lang="HI">और</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">तीर्थंकर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">भी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">इसे</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">नहीं</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">रोक</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पाएं</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हैं</span><span style="font-family: Times New Roman;"><span lang="">, </span></span><span style="font-family: Aparajita;"><span lang="HI">ऐसी</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">जिद</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पकड़</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हम</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">एक</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बड़ी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">राजनितिक</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">और</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सामाजिक</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">भूल</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">रहे</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हैं</span><span style="font-family: Times New Roman;"> </span></span></em><em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">l</span></span></span></em><br />
<em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang=""><br />
</span></span><span style="font-family: Aparajita;"><span lang="HI">हमें</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">इस</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बात</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">का</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">भी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ध्यान</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">रखना</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">चाहिए</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कि</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हम</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">वृहद</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">समाज</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">का</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">एक</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हिस्सा</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हैं</span><span style="font-family: Times New Roman;"><span lang="">, </span></span><span style="font-family: Aparajita;"><span lang="HI">उस</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">परिवार</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">के</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सदस्य</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हैं</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Times New Roman;"><span lang="">l </span></span><span style="font-family: Aparajita;"><span lang="HI">हर</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बात</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सिर्फ</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सफलता</span><span style="font-family: Times New Roman;"><span lang="">-</span></span><span style="font-family: Aparajita;"><span lang="HI">असफलता</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">या</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कानूनी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">मान्यता</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">के</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">नजरिये</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">से</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">नहीं</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">देखी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">जा</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सकती</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Times New Roman;"><span lang="">l </span></span><span style="font-family: Aparajita;"><span lang="HI">जैसे</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">परिवार</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">में</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कभी</span><span style="font-family: Times New Roman;"><span lang="">-</span></span><span style="font-family: Aparajita;"><span lang="HI">कभी</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सही</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">होकर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">भी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सामंजस्यता</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Times New Roman;"><span lang="">(harmony) </span></span><span style="font-family: Aparajita;"><span lang="HI">को</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ध्यान</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">में</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">रख</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">गलत</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बनना</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पड़ता</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span><span style="font-family: Times New Roman;"><span lang="">, </span></span><span style="font-family: Aparajita;"><span lang="HI">वैसे</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ही</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बहुसंख्यक</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">या</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">अन्यान्य</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">समाज</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">की</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">मनोवृति</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Times New Roman;"><span lang="">(mentality) </span></span><span style="font-family: Aparajita;"><span lang="HI">को</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">भांप</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कुछ</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">समझौते</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">दूरदर्शिता</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">के</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">साथ</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">करने</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पड़ते</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हैं</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">उनके</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">खान</span><span style="font-family: Times New Roman;"><span lang="">-</span></span><span style="font-family: Aparajita;"><span lang="HI">पान</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">की</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">व्यक्तिगत</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">स्वतंत्रता</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">के</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">तर्क</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">का</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">इस्तेमाल</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हम</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">अपनी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">अनेको</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">अनोखी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">एवं</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">आवश्यक</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">धार्मिक</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">रीतियों</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">को</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बचाने</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">में</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सकते</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हैं</span><span style="font-family: Times New Roman;"><span lang="">, </span></span><span style="font-family: Aparajita;"><span lang="HI">और</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">तब</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हम</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">उनसे</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">भी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सहयोग</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">की</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बात</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ज्यादा</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">द्रढ़ता</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">के</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">साथ</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सकते</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हैं</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Times New Roman;"><span lang="">l </span></span><span style="font-family: Aparajita;"><span lang="HI">हाँ</span></span><span style="font-family: Times New Roman;"><span lang="">, </span></span><span style="font-family: Aparajita;"><span lang="HI">हमें</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">स्वयं</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">के</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">आचरण</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">में</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">समझौता</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कभी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">नहीं</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">करना</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span><span style="font-family: Times New Roman;"> </span></span></em><em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">l</span></span></span></em><br />
<em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang=""><br />
</span></span><span style="font-family: Aparajita;"><span lang="HI">दुर्भाग्यवश</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कुछ</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">दशकों</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">से</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सारे</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">संसार</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">में</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">असहष्णुता</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Times New Roman;"><span lang="">(intolerance) </span></span><span style="font-family: Aparajita;"><span lang="HI">बढती</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ही</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">जा</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">रही</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Times New Roman;"><span lang="">l </span></span><span style="font-family: Aparajita;"><span lang="HI">इसका</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कारण</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">दो</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">प्रकार</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">की</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सोच</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span><span style="font-family: Times New Roman;"> – </span><span style="font-family: Aparajita;">एक</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">तो</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ये</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कि</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">अगर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">आपको</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">किसी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">की</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">जीवन</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">शैली</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">का</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कोई</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पहलु</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पसंद</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">नहीं</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">तो</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">आपको</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">उनसे</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">भय</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">रखना</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">या</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">नफरत</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">करना</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">चाहिए</span><span style="font-family: Times New Roman;"><span lang="">; </span></span><span style="font-family: Aparajita;"><span lang="HI">और</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">दूसरी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ये</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कि</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">अगर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">आपको</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कोई</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पसंद</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">या</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">आप</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">जिस</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">जीवनशैली</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">से</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">जी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">रहे</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हैं</span><span style="font-family: Times New Roman;"><span lang="">, </span></span><span style="font-family: Aparajita;"><span lang="HI">आपको</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">उसकी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बात</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पसंद</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">करनी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">चाहिए</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Times New Roman;"><span lang="">l </span></span><span style="font-family: Aparajita;"><span lang="HI">दोनों</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सोच</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">गलत</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हैं</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">और</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">जैन</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">धर्म</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">के</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">अनेकांत</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">के</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सिद्धांत</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">के</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">खिलाफ</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हैं</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Times New Roman;"><span lang="">l </span></span><span style="font-family: Aparajita;"><span lang="HI">जैसे</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">इस</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">लेख</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">को</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ज्यादातर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">लोग</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">या</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">तो</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">अत्यधिक</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">नापसंद</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">करेंगे</span><span style="font-family: Times New Roman;"><span lang="">, </span></span><span style="font-family: Aparajita;"><span lang="HI">या</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कुछ</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">गिने</span><span style="font-family: Times New Roman;"><span lang="">-</span></span><span style="font-family: Aparajita;"><span lang="HI">चुने</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">लोग</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">अत्यधिक</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पसंद</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Times New Roman;"><span lang="">l </span></span><span style="font-family: Aparajita;"><span lang="HI">मैंने</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सारी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बाते</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">गलत</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">या</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सही</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">नहीं</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">लिखी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">होंगी</span><span style="font-family: Times New Roman;"><span lang="">, </span></span><span style="font-family: Aparajita;"><span lang="HI">फिर</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">भी</span><span style="font-family: Times New Roman;"> </span></span></em><em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">l</span></span></span></em><br />
<em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang=""><br />
</span></span><span style="font-family: Aparajita;"><span lang="HI">विडम्बना</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ये</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कि</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">लोगों</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">को</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">अगर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">दो</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">में</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">एक</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">को</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">चुनना</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हो</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Times New Roman;"><span lang="">- </span></span><span style="font-family: Aparajita;"><span lang="HI">सच</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">को</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">स्वीकारना</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">अथवा</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">अपनी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">भ्रान्ति</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">को</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सही</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सिद्ध</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">करने</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">के</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सबूत</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">को</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पेश</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">करना</span><span style="font-family: Times New Roman;"> – </span><span style="font-family: Aparajita;">तो</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">लोग</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">अक्सर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">भ्रान्ति</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">को</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सही</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सिद्ध</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">करने</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">के</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सबूत</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">को</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पेश</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">करने</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">में</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ही</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">लग</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">जाते</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हैं</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Times New Roman;"><span lang="">l </span></span><span style="font-family: Aparajita;"><span lang="HI">और</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">त्रासदी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ये</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">है</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">कि</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सबसे</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">शिक्षित</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">और</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">अनेकांतवादी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">समुदाय</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">होकर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">भी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हम</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">विषय</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">के</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">विभिन्न</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पहलुओं</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">गौर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">नहीं</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">करना</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">चाहते</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हैं</span><span style="font-family: Times New Roman;"> </span></span></em><em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">l</span></span></span></em><br />
<em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang=""><br />
</span></span><span style="font-family: Aparajita;"><span lang="HI">मेरी</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बात</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">को</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">आप</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बिना</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">किसी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">पूर्वाग्रह</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Times New Roman;"><span lang="">(prejudice) </span></span><span style="font-family: Aparajita;"><span lang="HI">के</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">साथ</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">विचारें</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">और</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">अगर</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">जरा</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">भी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">ठेस</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">लगी</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हो</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">तो</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">मुझे</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">क्षमा</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">करें</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Times New Roman;"><span lang="">l </span></span><span style="font-family: Aparajita;"><span lang="HI">मेरी</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">भूलों</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">के</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">बारे</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">में</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">मुझे</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">अवगत</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">करें</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Times New Roman;"><span lang="">l </span></span><span style="font-family: Aparajita;"><span lang="HI">अगर</span></span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">आप</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सहमत</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">हों</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">तो</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">सहधर्मियों</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">को</span><span style="font-family: Times New Roman;"> </span><span style="font-family: Aparajita;">भेजें</span><span style="font-family: Times New Roman;"> </span></span></em><span style="font-family: Times New Roman;"><span lang="" style="font-size: large;"><em>l<br />
Michhami Dukkadam !!!<br />
CA Rajesh Jain<br />
Kolkata<br />
rkjain11@hotmail.com</em></span></span><br />
<span style="font-family: Times New Roman; font-size: large;"><em>
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<span style="font-family: Calibri;"><br /><em><span style="font-size: large;">
</span></em><span style="font-family: Calibri;"><br /><em><span style="font-size: large;">
</span></em><span lang=""><br /><em><span style="font-size: large;">
Again former member Writes as under </span></em></span></span></span><br />
<span style="font-family: Calibri;"><span style="font-family: Calibri;"><span lang=""><em><span style="font-size: large;"><br />
</span></em></span></span></span><span style="font-family: Times New Roman;"><em><span style="font-size: large;"><span lang=""><span style="background-color: yellow;">In Jain Darshan, it is advisable that in order to protect ur glory and respect and to save the life of ur fellow being one can raise one's voice along with sword...... it is the part of ahimsa. ! <br />
Rt today itself MNS people cooked and ate mutton/meat in front of sthanka temple in Mumbai</span></span></span></em></span><br />
<span style="font-family: Times New Roman;"><em><span style="font-size: large;"><span lang=""><span style="background-color: yellow;"></span></span></span></em></span><span style="font-family: Times New Roman;"><em><span style="font-size: large;"><span lang=""><br />
</span></span></em></span><span style="font-family: Calibri;"><em><span style="font-size: large;"><span style="font-family: Calibri;"><span lang="">I respond as follows on facebook<br />
</span></span></span></em></span><em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">Meat eater are far far bigger in number than non-eaters. You are right that use of sword in the larger interest of community is advisable from the principles of Non-violence and the same was preached by Gandhi ji too. But the question here is whether violence can stop violence. Even Lord Mahavira moved from one corner to other to spread his message of non violence. But still more than 90% of population are meat eaters. </span></span></span></em><br />
<em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang=""></span></span></span></em><br />
<em><span style="font-size: large;"><span style="font-family: Times New Roman;"><span lang="">Can microscopically small population of Jain can stop violent thoughts and actions of larger community byusing sword or by resorting to violence? And is such act not contradictory and in conflict with Jain principles of reconciliation and respect to all.<br />
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Jain should rather move from one corner to other to spread the principles of Non-violence. But unfortunately majority of Jains are busy in Ahar Bihar of Jain Munis and Jain Munis are busy in conducting Bidhans, Organising Panch Kalyanak and construction of new temples in Madhuwan only. <br />
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Who will then complete the unfinished task of Lord Mahavira?<br />
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Can you imagine that mere construction of hundreds of costly Jain Temples in one place or in some places can help in motivating followers of non-violence or eaters of meat or beef to stop such practices? Are these temples helpful in spreading the principles of Jainism?<br />
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Keeping in view the present position of Jains and that of greedy politicians, it is advisable that Jains come out with silent protest march all over the country , specially in Maharashtra and more empathetically in Mumbai to express annoyance against Thakres . There are a good number of rich business men in Jains, they can spend crores of rupees to distribute pamphlets and placing big size hoardings all over the country displaying the message of benefits of non-violence for mankind and protesting the acts of Thakres. <br />
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Please note it , that Prime Miister of India Mr. Narendra Modi, Chief Minister Of Maharashtra Mr. Fernavis, CMs of many other states and a large section of Indian population are also supporter of ban on sale of beef . It is a positive point. However sale on meat cannot be banned fully until there are eaters in good numbers. But if government want to respect the sentiments of Lovers of Non-Violence, theyshould at least ensure that act of cutting or butchering animals in not performed in public place and these materials are not sold by displaying them in public domain. Sale of meat can be confined to some covered shops only and it can be ensured in entire country without giving rise to any controversy.<br />
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Jains have to come forward in spreading the message of Non-violence by conducing various meetings with non-Jains, through newspapers, through free literatures and so on. Jain should stop focusing on construction of new temples at Madhuwan and try to teach people who are on wrong path due to lack of knowledge and lack of understanding the value of non-violence.<br />
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Merely abusing on facebook or sending message on Whatsapp will not serve the desired purpose. </span></span></span></em><br />
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<em><span style="font-size: large;">Following is the message of Lord Mahavira </span></em><br />
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<span style="background-color: white;"><b><span style="color: blue; font-size: large;">The spiritual power and moral grandeur of Mahavir's teachings impressed the masses. He made religion simple and natural, free from elaborate ritual complexities. His teachings reflected the popular impulse towards internal beauty and harmony of the soul.</span></b></span><br />
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<b><span style="color: blue; font-size: large;">His message of<i> nonviolence (Ahimsa), truth (Satya), non-stealing (Achaurya), celibacy (Brahma-charya), and non-possession (Aparigraha)</i> is full of universal compassion. He said that,</span></b></div>
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<b><span style="color: blue; font-size: large;">"A living body is not merely an integration of limbs and flesh but it is the abode of the soul which potentially has perfect perception<i>(Anant-darshana)</i>, perfect knowledge <i>(Anant-jnana)</i>, perfect power<i> (Anant-virya)</i>, and perfect bliss<i> (Anant-sukha)</i>."</span></b></blockquote>
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<span style="background-color: white;"><b><span style="color: blue; font-size: large;">Mahavir's message reflects freedom and spiritual joy of the living being.</span></b></span><br />
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<b><span style="color: blue; font-size: large;">Mahavir was quite successful in eradicating from human intellect the conception of God as creator, protector, and destroyer. He also denounced the worship of gods and goddesses as a means of salvation. He taught the idea of supremacy of human life and stressed the importance of the positive attitude of life.</span></b></div>
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<b><span style="color: blue; font-size: large;">Lord Mahavir also preached the gospel of universal love, emphasizing that all living beings, irrespective of their size, shape, and form how spiritually developed or under-developed, are equal and we should love and respect them.</span></b></div>
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<b><span style="color: blue; font-size: large;">Jainism existed before Mahavir, and his teachings were based on those of his predecessors. Thus, unlike Buddha, Mahavir was more of a reformer and propagator of an existing religious order than the founder of a new faith. He followed the well established creed of his redecessor Tirthankara Parshvanath. </span></b></div>
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<b><span style="color: blue; font-size: large;">However, Mahavir did reorganize the philosophical tenets of Jainism to correspond to his times. Lord Mahavir preached five great vows while Lord Parshva preached four great vows.</span></b></div>
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<b><span style="color: blue; font-size: large;">In the matters of spiritual advancement, as envisioned by Mahavir, both men and women are on an equal footing. </span></b></div>
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<b><span style="color: blue; font-size: large;">The lure of renunciation and liberation attracted women as well. Many women followed Mahavir's path and renounced the world in search of ultimate happiness.</span></b></div>
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<b><span style="color: blue; font-size: large;">In a few centuries after Mahavir's nirvana, Jain religious order<i> (Sangha)</i> grew more and more complex. There were schisms on some minor points although they did not affect the original doctrines as preached by the Tirthankars. Later generations saw the introduction of ritualistic complexities which almost placed Mahavir and other Tirthankars on the throne of Hindu deities.</span></b><br />
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<span style="color: blue; font-family: Georgia, "Times New Roman", serif; font-size: x-large;"><b><em>PRINCIPLES OF JAINISM</em></b></span></div>
<em><span style="font-family: Georgia, "Times New Roman", serif;">The fundamental principles of Jainism can be briefly stated as follows.</span></em><br />
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<li><em><span style="font-family: Georgia, "Times New Roman", serif;">The first fundamental principle of Jainism is that, man's personality is dual, that is, material and spiritual. Jaina philosophy regards that every mundane soul is bound by subtle particles of matter known as Karma from the very beginning. It considers that just as gold is found in an alloy form in the mines, in the same way mundane souls are found along with the Karma bondage from time eternal. The impurity of the mundane soul is thus treated as an existing condition.</span></em></li>
<li><em><span style="font-family: Georgia, "Times New Roman", serif;">The second principle that man is not perfect is based on the first principle. The imperfectness in man is attributed to the existence of Karma in his soul. The human soul is in a position to attain perfection and in that true and eternal state it is endowed with four characteristics, viz., Ananta-darsana, Ananta-Jnana, Ananta-virya and Ananta-sukha, i. e., infinite perception or faith, infinite knowledge, infinite power and infinite bliss.</span></em></li>
<li><em><span style="font-family: Georgia, "Times New Roman", serif;">Even though man is not perfect, the third principle states that by his spiritual nature man can and must control his material nature. It is only after the entire subjugation of matter that the soul attains perfection, freedom and happiness. It is emphatically maintained that man will be able to sail across the ocean of births and achieve perfection through the control of senses and thought.</span></em></li>
<li><em><span style="font-family: Georgia, "Times New Roman", serif;">The last basic principle stresses that it is only each individual that can separate his own soul and the matter combined with it. The separation cannot be effected by any other person. This means that man himself, and he alone, is responsible for all that is good or bad in his life. He cannot absolve himself from the responsibility of experiencing the fruits of his actions. This principle distinguishes Jainism from other religions, e. g., Christianity, Islam and Hinduism.</span></em></li>
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<em><span style="font-family: Georgia, "Times New Roman", serif;">No God, nor His prophet or deputy or beloved can interfere with human life. The soul, and that alone, is directly and necessarily responsible for all that it does. God is regarded as completely unconcerned with creation of the universe or with any happening in the universe. The universe goes on of its own accord. Because of this definite attitude towards God, Jainism is accused of being atheistic. It is true in the sense that Jainism does not attribute the creation of universe to God. But at the same time Jainism cannot be labeled as atheistic because it believes in Godhood, in innumerable gods, in Punya and Papa, i. e., merit and demerit, in religious practices, etc. According to Jainism the emancipated soul is considered as God and it is absolutely not concerned with the task of creation of this world.</span></em><br />
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<span style="font-size: 18pt;"><a href="https://www.blogger.com/null" name="_Toc256118861">Anekantwad-A blessing from Jinas;</a></span> </h1>
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<span style="font-size: 18pt;"><a href="https://www.blogger.com/null" name="_Toc256118862">A tool for Compassionate Communication</a></span></h1>
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<span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Hema Pokharna, Ph.D. , </span></div>
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<span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Researcher - University of Chicago. , Director - Journeys of Life</span></div>
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<span style="color: purple;"><em><span style="font-family: Georgia, "Times New Roman", serif;"><span style="font-family: Book Antiqua; font-size: 12pt;"><span style="font-family: Book Antiqua; font-size: 12pt; font-weight: bold;">O</span>ne of the important aspects of Jainism is the concept of <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span>, or the principle of plurality of viewpoints. It is central to the idea of tolerance and mutual respect. Each person has a perception of the world which is a mix of both truth and ignorance. These perceptions are valid but are incomplete views of reality. This concept is usually explained with the aid of the parable of seven blind men and an elephant. The story demonstrates that truth can be visualized from seven angles and these views of truth are mere additions to the human knowledge. When viewed together, they present the picture of universal reality. I recently read that Mahatma Gandhi agreed with this, saying, "It has been my experience that I am always true from my point of view, and often wrong from the point of view of my honest critics. I know we are both right from our respective points of view."</span><span style="font-family: Book Antiqua;"></span></span></em></span></div>
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<span style="font-family: Book Antiqua; font-size: 12pt;"><span style="color: purple; font-family: Georgia, "Times New Roman", serif;"><em>Our present challenge is that we live in a world of difference. Yet, as we are interdependent we have to live together. <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span> has a lot to offer us and help us learn to live with our differences in peace and harmony. I would like us Jains to use <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span> as an instrument to facilitate our conversations and dialogues respectfully in a nonviolent manner when we run into the blind men (represented in the story), who seem to appear in our lives and promote division and injustice, betraying the very ideals and teachings that lie at the heart of <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Ahimsa</span>. Can Jains take this challenge of shaping the lives of billions in wise and wonderful ways Anekantwad offers? There is hope that the world can be transformed through dialogues and relationships can be nurtured among people of differences by working towards a just, peaceful and sustainable future. The well-being of the Earth and all life depends on this collaboration.</em></span></span></div>
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<span style="color: purple;"><em><span style="font-family: Georgia, "Times New Roman", serif;"><span style="font-family: Book Antiqua; font-size: 12pt;">As we begin to chart our course of existence on the basis of <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span>, we must master the art of choosing. We make choices and decisions from the most day to day mundane to those forks-in-the-road choices which have great consequences. If we can be guided by the principle "<span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Mitti me savva bhuveshu</span>” (Universal friendliness) the process of making a choice can be made easier. Practice of this principle requires learning to recognize that SPIRIT (atman/soul) is an invisible force also made visible in the blind men we encounter in our daily lives who make choices and live in ways that are very different than what Jains would do and is in conflict with our values of <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Ahimsa</span>. At such junctures Jains can stop and ask themselves if their reactions and responses to these blind men are guided by friendship and nonviolence?Can we apply the principle of <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span> and explore what choices do we have in our responses? For example how do we relate to people who eat meat or to people who express their views (however unreasonable or opportunistic they may be) by damaging Jain Murtis? Or how do we stand by our Buddhist brothers who break down in the face of violence and cruelty? How can we use Anekantwad to motivate people to renounce violence and take responsibility for their actions without furthering violence by blaming them, or punishing them in anyway? To include understanding of Anekantwad in our thinking requires us to consciously learn how to express our selves in a larger context of expansion and with an intention to empower all concerned. It is the conscious decision to live our lives with joy and friendliness. It is a chosen approach to life, a chosen attitude and a constant awareness. Practice of friendship is a necessary beginning to recognize and practice nonviolence and develop the quality of wholesome life prescribed to us by the Jinas.</span><span style="font-family: Book Antiqua;"></span></span></em></span></div>
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<span style="color: purple;"><em><span style="font-family: Georgia, "Times New Roman", serif;"><span style="font-family: Book Antiqua; font-size: 12pt;">Jainism is a way of life, experimented and perfected by humans and shared by those who have attained perfect knowledge, omniscience and self-control by their own personal efforts and have been liberated from the bonds of worldly existence, the cycle of births and deaths; although the supreme ideal of Jain religion is nonviolence (Ahimsa), equal kindness, and reverence for all forms of life in speech, thought, and action. The practice comes from the supreme tool of <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span>. <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span> is the tool for transformation of human passions like desire, hatred, anger and greed to love and compassion for all living beings. Literally, <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Jina</span> does mean one who has transformed oneself and acquired a special quality of response from within which one is devoid of reaction based on hormones or external circumstances but a response from one’s innate ability and generative, infinite and abundant source of compassion.</span><span style="font-family: Book Antiqua;"></span></span></em></span></div>
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<span style="color: purple;"><em><span style="font-family: Georgia, "Times New Roman", serif;"><span style="font-family: Book Antiqua; font-size: 12pt;">Like research, <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span> is a perspective. It is the original mind asking a question and setting an experiment to answer in a bigger and bolder way that benefits all involved. It is not about pebble picking but about building magnificent castles.</span><span style="font-family: Book Antiqua;"></span></span></em></span></div>
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<span style="font-family: Book Antiqua; font-size: 12pt;"><span style="color: purple;"><em><span style="font-family: Georgia, "Times New Roman", serif;"><span style="font-family: Book Antiqua; font-size: 12pt;">The path of universal friendliness and love is the process of increasing access to the unlimited potential we have and moving with anticipation of its enfoldment by being open, alert, guided, transformed, fulfilled and healed to wholeness.<span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span> is the ability to not only count the seeds in an apple but to develop a skill and ability to make visible the apples in a seed and develop the art of possibility. This becomes an art and can be engaged only through alert experiences and moving forward with trust and patience to wait for wholesome possibilities to unfold. This is the human search. This search although partially predetermined in the karmic sense definitely does not run through predetermined paths. If the paths were predetermined or in control of an external force the realm of possibility would not exist and the whole beauty of aliveness would be lost. And as Victor Hugo says "Its nothing to die; its frightful not to live”, Jains have to sharpen their <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span> "saw” to face and embody the moral code of "Live and Let Live” using the principle of <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Ahimsa</span> We have to learn to choose to be strong when we have a default option of being miserable and knowing that the effort and work is the same.</span> as the directing idea and evolving force of the living.</span></em></span></span></div>
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<span style="font-family: Book Antiqua; font-size: 12pt;"><span style="color: purple;"><span style="font-family: Georgia, "Times New Roman", serif;"><span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Ahimsa</span><em> is the conscious decision to live our lives. In the midst of turmoil, pain and adversity, in bad times, Jains have been encouraged to maintain <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">samatabhav</span> (equanimity) or connection with the divine self and manifest peace and bliss.It also means to keep one’s mind unagitated and calm in situations of misery and happiness, gain and loss, victory and defeat etc. without losing one’s balance or evenness. To practice and maintain <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">samtabhav, </span>it requires a decision on our part - it is a chosen approach to life, a chosen attitude and a chosen awareness. Living with such awareness means finding ways to overcome inappropriate demands, injustice, and even abuse, and not engaging in fights in which everyone loses. It is to examine things we do regardless of our current life situation and realize that we have a power within us to do things with more love and respect. <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span> is not only about us improving ourselves but learning to let go of what blocks our heart. In the infinity of life all is perfect, whole and complete. <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span> is about keeping our selves centered and connected with the purpose and potential of our lives as we unfold the sources of unhappiness and disconnection from our vitality. The awareness and moment to moment practice of <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Ahimsa</span> generates the compassion within us, thus perfecting the art of <span style="font-family: Book Antiqua; font-size: 12pt; font-style: italic;">Anekantwad</span>. This awareness becomes the vehicle to spread this bliss to the world around us. In modern world when countless opinions can be twittered, a need arises for a virtuoso to channel the different vectors of opinions in a unified direction of peace and harmony, instead of letting them fly to destruct each other.It is for us to use our Jain heritage to change ourselves and the world around us for the best. </em></span></span></span></div>
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</em></span><span style="background-color: yellow; font-family: Times New Roman; font-size: x-large;">Now, Haryana govt orders ban on meat for 8 days-Hindustan Times-11th September 2015</span><br />
<span style="font-size: large;"><span style="font-family: Times New Roman;">The Haryana government on Saturday ordered a eight-day ban on sale of meat during the Jain fasting period of 'Paryushan'. <br /><br />The state government has ordered closure of all slaughter houses from September 11 to September 18, ANI reported.<br />
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Haryana has now become the fifth BJP-ruled state to enforce the ban on meat.<br />
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On Friday, the Chhattisgarh government ordered a two-day ban. The government's earlier order had banned the sale of meat for eight days till September 18 but it later cut short its order after several organisations openly came out against it.<br />
The Rajasthan government had also ordered a a three-day ban on sale of meat. The state's directorate of local bodies issued the order that slaughterhouses as well as meat and fish shops are kept closed on September 17 and 18 (for Paryushan, a festival of Shwetambar Jains) and September 27 (for Anant Chaturdashi, celebrated by Digambars).<br /><br />In Ahmedabad, police commissioner Shivanand Jha has ordered a ban on the slaughter of cattle like cows and goats for a week during the Jain fasting period.<br />
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<a href="http://www.hindustantimes.com/india-news/now-haryana-govt-orders-ban-on-meat/article1-1389668.aspx">http://www.hindustantimes.com/india-news/now-haryana-govt-orders-ban-on-meat/article1-1389668.aspx</a><br />
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<span style="background-color: yellow; font-size: x-large;">Under pressure, Chhattisgarh govt cuts meat ban from 8 days to 2</span><br />
<span style="background-color: yellow; font-size: x-large;">Hindustan Times</span><br />
The Chhattisgarh government late on Friday night cut short its ban on sale of meat during the upcoming Jain festival from eight days to two, after several organisations openly came out against it. <br />
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The new directive issued by the urban administration department directed all civic bodies and municipalities to keep slaughter houses and meat shops closed for two days. <br />
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“The two days will be decided by the district collectors”, the order stated. <br />
The government's earlier order had banned the sale of meat for eight days till September 18 in connection with the Jain festival Paryushan and Ganesh Chathurthi.<br />
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In Rajasthan government, the state government has ordered ban on sale of meat and fish on September 17 (Paryushan), 18 (Sanvatsari - another Jain festival) and 27 (Anant Chaturdashi).</span></span><br />
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While the ruling BJP in Maharashtra has defended the ban imposed by Municipal Corporation of Greater Mumbai (MCGM), the Sena as well as opposition MNS and Congress and the NCP have vehemently opposed it, alleging that the move was aimed at polarising voters and appease a section of society before the crucial MCGM polls in early 2017. <br />
A similar ban has also been imposed by Mira-Bhayander and Navi Mumbai municipal corporations in Mumbai's adjoining Thane district.<br /><a href="http://www.hindustantimes.com/india-news/under-pressure-chhattisgarh-govt-cuts-meat-ban-from-8-days-to-2/article1-1389626.aspx">http://www.hindustantimes.com/india-news/under-pressure-chhattisgarh-govt-cuts-meat-ban-from-8-days-to-2/article1-1389626.aspx</a><br />
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<span style="background-color: yellow; font-size: x-large;">Meat ban in Mumbai: BJP chickens out, settles for two-day ban-Hindustan Times</span> <br />
The four-day ban during Paryushan Parva – an eight-day period during which members of the Jain community observe fast and pray – remained <strong><span style="color: #0000a0;">largely ineffective</span></strong> on Thursday with several poultry shops open for business. Fish and eggs are exempted from the ban that has pitted the BJP against alliance partner Shiv Sena.<br />
Feeling the heat, BJP’s city chief Ashish Shelar said the party, which was pushing for an eight-day ban, would request the civic administration to reduce meatless days to two.<br />
At the inauguration of a flyover in Borivli, at which he shared the stage with Shiv Sena chief Uddhav Thackeray, Shelar appealed political parties in general and the Shiv Sena in particular to put an end to the controversy. <br />
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He said, “The BJP is not against non-vegetarians and the chief minister has given no such orders. It was a government resolution that was passed when the previous government was in power. We support a two-day ban and are not proposing an eight-day ban. The BMC should take a legal opinion on how they could implement a two-day ban. Let’s end this controversy.” Shenar, however, alleged that the controversy was politically motivated. <br />
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Thackeray said, “No one should force their religion upon me and I won’t force my religion on them either. They should not reach my kitchen.” He added, “I am ready to put an end to this controversy. We are not here to create controversies, but the ones who started it should stop first.”<br />
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On Thackeray’s orders, Shiv Sena corporators began to explore ways to reduce the ban to two days, as it used to be before 2004, when the state government extended it to four. Mayor Snehal Ambekar called for a BMC general body meeting on Friday to discuss revoking the circular that called for a four-day ban. <br />
If the circular is revoked on Friday, there will be no ban on the sale of meat on September 13 and 18, though abattoirs will remain closed on these days. However, the ban on September 17 will remain in place, in accordance with the 2004 government resolution.<br />
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Trushna Vishwasrao, leader of the house in the BMC, said, “We have called a general body meeting [on Friday] at which the meat ban will be discussed. We are looking into how we can withdraw the circular that bans the sale of meat.”<br />
Earlier in the day, the Shiv Sena tried to corner its alliance partner on the issue with a number of protests, which involved distributing packets of meat.<br />
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Saamna, the Shiv Sena’s mouthpiece, also published an editorial in which it mocked, criticised and even threatened the Jain community over the meat ban. “Jains must not follow the path of Muslims and become fanatics. At least Muslims have Pakistan to go to. Where will the Jains go?" read the editorial, which is believed to reflect the views of Uddhav Thackeray<br />
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MNS chief Raj Thackeray also waded into the controversy, saying the people of Maharashtra need not follow such a ban. “Jains will not decide what we should do in Maharashtra. They want to build Jain colonies. They don’t even allow vegetarian Maharastrians in these buildings. Don’t push us to the limit,” he said.<br />
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The latest circular issued by BMC to shut down slaughterhouses and ban the sale of meat on four days during Paryushan came from a combination of resolutions passed by the BMC’s general body (in 1964 and 1994) with a government resolution issued in 2004. The ban on selling meat on September 13 and 18 is in accordance with the BMC resolutions, while the September 10 and 17 bans are in accordance with the 2004 government resolution. BMC corporators are also thinking about revisiting the 1994 resolution to limit the extent of the meat ban. <br />
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Rais Shaikh, group leader, Samjwadi Party, said, “The circular is illegal as the resolution passed by the BMC earlier doesn’t mention banning the sale of meat in municipal markets. How can the commissioner tell licensed sellers not to sell meat in municipal markets? This means bowing down to pressure from one political party."<br /><em>
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</em></span><a href="http://www.hindustantimes.com/mumbai/meat-ban-in-mumbai-bjp-chickens-out-settles-for-2-day-ban/article1-1389296.aspx">http://www.hindustantimes.com/mumbai/meat-ban-in-mumbai-bjp-chickens-out-settles-for-2-day-ban/article1-1389296.aspx</a></span> </span><br />
<span style="font-size: large;"><span style="font-family: Calibri;"><span style="font-family: Calibri;"><span lang="" style="font-family: Times New Roman;">Now, Rajasthan orders 3-day meat ban during Jain festival-Hindustan Times 11.09.2015</span></span></span></span><br />
The Rajasthan government on Wednesday ordered a three-day ban on sale of meat during the Jain festival this month, two days after a similar measure in Mumbai raised a huge controversy.<br />
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The state's directorate of local bodies issued the order that slaughterhouses as well as meat and fish shops are kept closed on September 17 and 18 (for Paryushan, a festival of Shwetambar Jains) and September 27 (for Anant Chaturdashi, celebrated by Digambars).<br />
The letter on this was sent to the heads of all civic bodies – municipal corporations, councils and municipalities – as well as district collectors. Though the directorate also prohibited the sale of liquor during that period, it later rescinded the order because it did not have the “jurisdiction” to do so.<br />
Local bodies director Purushottam Biyani told Hindustan Times that this was because liquor shops fell under the jurisdiction of the excise department. <br />
“As civic bodies are the licensing authority for slaughter houses, we issue an order for their closure during the Jain festival every year. The bit on liquor prohibition crept in by mistake,” he said, before issuing a revised order that made no mention of the alcohol ban.<br />
Hindustan Times is in possession of both the orders.<br />
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<span style="font-size: large;">मांस बिक्री पर प्रतिबन्ध – कुछ आवश्यक पहलु<br />(CA Rajesh Jain)<br />एक दो शहरों में मांस की बिक्री बंद होने पर हमारा दंभ (arrogance) एवं अन्य कई समुदायों तथा मीडिया की प्रतिक्रिया काफी चिंता का विषय है l</span><br />
<span style="font-size: large;">हमें हर स्थिति में यह ध्यान रखना है कि हम कहीं समस्या का हिस्सा तो नहीं बन जा रहे हैं, या जिसे हम समाधान समझ रहे हैं, कहीं वो किसी बड़ी समस्या को तो नहीं पैदा कर देगा? एक अल्पसंख्यक (minority) समाज होने के नाते हमें इस बात का भी ध्यान रखना है कि कहीं हम राजनितिक सतरंज के मोहरे ना बन जाएं या स्वयं मुद्दा ना बन जाएं l हमारी स्थिति खरबूजे जैसी है – छूरी खरबूजे पर गिरे, या खरबूजा छूरी पर – कटना हर हाल में खरबूजे को ही है l</span><br />
<span style="font-size: large;">नेमिनाथ भगवान् का वैराग्य प्रसंग याद आता है l वो राजुल से शादी हेतु बारात ले कर जा रहे हैं l अचानक उनके कान में पशुओं की चीत्कार (painful cries) सुनाई पड़ती है l पूछने पर पता चलता है शादी में मांसाहार की व्यवस्था है l क्या वो ज्ञान देने में ही उलझ जाते हैं या विरक्त (Passionless ) भाव से वहाँ से चले जाते हैं आत्म कल्याण के लिए?</span><br />
<span style="font-size: large;">जैन यानि सहजता या सरलता l एक ऐसा व्यक्तित्व जो किसी के लिए बाधा नहीं बनता, किसी के लिए रोड़े (obstacle) नहीं अटकाता l जो अपने काम से काम रखता है l पर में कर्तत्व (doer), ममत्व (attached) या भोक्तत्व (consumption) का भाव नहीं रखना हमारा ध्येय है l फिर हम अनावश्यक विवादों में इस भ्रान्ति (illusion) के साथ क्यों उलझ रहें हैं जैसे सारी दुनिया को बदलने का दायित्व (responsibility) हमने ही ले रखा है l</span><br />
<span style="font-size: large;">एक सांप अगर मेंढक को खा रहा हो तो जैन धर्म सांप को पत्थर मारने की बात नहीं करता है l हमें शांति से णमोकार मन्त्र पढना है और वीतरागी भाव से चले जाना है l हमें सांप से भी नफरत नहीं करनी है l सब अपने अपने कर्मों के अनुसार परिणमन कर रहे हैं l हमें अपना भाव नहीं बिगाड़ना है l</span><br />
<span style="font-size: large;">वस्तु स्वातंत्रय (independence of each element ) या यह आस्था कि एक द्रव्य दुसरे द्रव्य का कुछ भी नहीं बिगाड़ सकता या उसमे कुछ हेर-फेर नहीं कर सकता – यह जैन संस्कार का आधार-स्तम्भ (pillar) है l फिर हम किस भ्रम में फंसे हैं l हमारा खुद पर जोर नहीं चलता, अपने परिवार पर जोर नहीं चलता, अपने समुदाय पर जोर नहीं चलता – तो फिर हम अन्यान्य समुदायों पर परिस्थिति की जटिलता (complexity) को समझे बिना जोर जबरदस्ती क्यों करना चाहते हैं? हम दूसरों के व्यव्हार को नहीं बदल सकते, बल्कि दूसरों के व्यव्हार के प्रति हमारी जो प्रतिक्रिया (reaction) है, हमारा कार्य क्षेत्र (scope of work) सिर्फ इस प्रतिक्रिया पर नियंत्रण हासिल करने का है, जिसमे भी हम अक्सर असफल हो जाते हैं l</span><br />
<span style="font-size: large;">जैनिस्तान जैसे शब्दों को इस्तेमाल करने वालों से हमें उलझना नहीं है, उनकी उपेक्षा (neglect) ही कर देनी है l वरना हम एक चक्रव्यूह (trap) में अनावश्यक रूप से फँस जाएंगे l समाज के जिन सदस्यों को बयान देना आवश्यक है उन्हें सम्पूर्ण समाज के दूरगामी (long-term) हितों को ध्यान में रखना है l स्थानीय मुद्दों में दूर बैठे लोगों को ज्यादा उकसाने (provoking) वाले वक्तव्य (statements) नहीं देने हैं l याद रखे कीमत मुंबई में रहने वाले भाई-बहन उठाएंगे l मीडिया द्वारा उत्तेजित करने के प्रयासों को भी हमें विवेकपूर्ण तरीके से समझना और अत्यंत संयम पूर्वक निपटाना है l</span><br />
<span style="font-size: large;">दरअसल मांस बिक्री बंदी की ये घटना इस स्वरुप में बदल जायेगी ये किसी ने नहीं सोचा था l जिनके प्रयास से ऐसा हुआ उनको भी ये आभास नहीं था मुद्दा इतना विकराल रूप ले लेगा l कुछ भ्रांतियां सुप्रीम कोर्ट के एक फैसले के कारण भी पैदा हो गयी जिसने गुजरात में विशिष्ट क्षेत्रों में पर्युषण के दौरान मांस बिक्री पर प्रतिबंध लगाने के फैसले को बरकरार रखा l जस्टिस काटजू ने अपने ब्लॉग में ये लिखा है कि ये उनके जीवन का सबसे कठिन निर्णय था। उन्होंने इसके तीन कारण बताये:</span><br />
<span style="font-size: large;"> (1) प्रतिबंध केवल 9 दिनों की छोटी अवधि के लिए लगाया गया था।<br />(2) अहमदाबाद सहित पश्चिमी भारत के कई हिस्सों में जैन समुदाय बड़ी संख्या में रहता है।<br />(3) प्रतिबंध नया नहीं था, लेकिन कई दशकों के लिए हर साल लगाया गया था। संदर्भ में सम्राट अकबर के द्वारा जैनियों के सम्मान में लिए फैसले का जिक्र किया गया था।</span><br />
<span style="font-size: large;"> हमने सिर्फ नौ दिन वाली बात पकड़ ली और बाकि दोनों पहलुओं को गौण कर दिया। 2-4 दिन के बंद का एक स्वीकृत सिस्टम चल रहा थाl हमने उसे उद्वेलित (excited) होकर ज्यादा ही खिंच दिया l</span><br />
<span style="font-size: large;">दरअसल, संथारा आन्दोलन ने समाज में एक नयी उर्जा का संचार कर दिया है जिसे अगर सही दिशा नहीं दी गयी तो लोग हर बात को मुद्दा बना लेंगे और अंत में आपस में ही उलझ जाएंगे। मुक़दमे में फ़िलहाल कुछ होना नहीं है l पर हमारा हर कदम संतुलित होना चाहिए l</span><br />
<span style="font-size: large;">मांस बिक्री बंदी एक आँखे खोलने वाला वाकिया हैl अल्पसंख्या के कारण कुछ हिस्सों को छोड़ कर हम चुनावी सम्मिकरण (equation) में कोई महत्वपूर्ण भूमिका नहीं निभा सकते, इस लिए राजनितिक दलों का स्वार्थ हमसे भिन्न मान्यता रखने वाले हमसे संख्या में बड़े समुदाय के विचारों की पैरवी करने में ही सिद्ध होता दिखेगा l दुसरे, मीडिया और राजनेताओं की नए मुद्दे पैदा करने की आवश्यकता भी हमारे लिए घातक बन गयी है l और तीसरे मीडिया की व्यापक पहुंच के कारण स्थानीय मुद्दे भी अब राष्ट्रिय मंच तक पहुँच जाते हैं l </span><br />
<span style="font-size: large;">किसी ने व्हाट’स अप्प पर एक वाकिया बयान किया जो विचारने योग्य है l कुछ वर्षो पूर्व इन्दौर में 1 बार सामुहिक रूप से किसी समाज द्वारा मांसाहार का आयोजन एक स्कूल में रखा गया l तब उस समाज के पदाधिकारीयो से मिलने जैन समाज के बहुत से पदाधिकारी गये और उनसे कहा - "आप लोग आपके घर में चाहे जो कुछ करे हमने कभी आपसे कुछ नहीं कहा किंतु आप यहां सामुहिक रूप से मांसाहार का आयोजन न रखे हम आपसे ये विनम्रता पूर्वक विनती करने आये है, यूँ तो आप आपके कार्य के लिये स्वतंत्र है फिर भी हम आपके पास अपनी विनती लेकर आये है l"</span><br />
<span style="font-size: large;">तब उस समाज के लोगो ने कहा कि - "चुंकि अहिंसक जैन समाज हमारे पास ये बात लेकर आया है इसलिये हमने विचार - विमर्श करके ये निर्णय लिया है (विचार करके निर्णय करेंगे ऐसा नहीं कहा बल्कि विचार करके निर्णय लिया ये कहा) कि हम ये सामुहिक रूप से मांसाहार का आयोजन रद्द करते है l फिर जब जैन समाज के वो पदाधिकारी खुश होकर वहां से जाने लगे तब उस समाज के लोगों ने जो कहा वो बहुत सारगर्भित बात थी, उन्होने कहा कि - "क्या आपके धर्म में लिखा है कि आप रात्री भोजन नहीं कर सकते हैं?" तब जैन समाज के लोगो ने कहां कि - "हां ये सही लिखा है हमारे धर्म में l" तब उस समाज के पदाधिकारीयो ने जैन समाज से विनती करी कि - "क्या आप भी यहां ये ऐलान करके जा सकते है कि आपके समाज में सामुहिक रूप से रात्री में भोजन नहीं होगा और आप लोग कभी किसी सामुहिक रात्री भोजन में सम्मलीत नहीं होंगे l" तब वहां पर जो जैन समाज के पदाधिकारी थे वे कुछ जवाब नहीं दे पाये और नज़रे निची करते हुए सर निचा करते हुए वहां से बाहर आ गये l</span><br />
<span style="font-size: large;">इतना होने के बावजुद भी जैन समाज के अनुरोध पर उन्होंने अपना कार्यक्रम रद्द कर दिया लेकिन जैन समाज खुद के धर्म में लिखी बातो को पालने के लिये भी कुछ ना बोल सका l</span><br />
<span style="font-size: large;">एक ऊँगली अगर दुसरे की तरफ उठेगी तो तीन हमारी तरफ भी उठेगी l नैतिकता के पाठ पढ़ाने की मंशा रखने वाले को अपने आचरण को भी देखना होगा l</span><br />
<span style="font-size: large;">आवश्यकता है जैन समाज के मूल्यों को सँभालने और बचाने की l आज जैन शादियों में हमें “जैन फ़ूड काउंटर” लगाना पड़ता है, जिस पर हमारे गेस्ट पूछते हैं “बाकि खाना जैन फ़ूड नहीं है क्या?” कम से कम भाषा तो ठीक करें l चौविहार की व्यवस्था तो की जाती है, पर खाना अक्सर बर्बाद ही जाता है l</span><br />
<span style="font-size: large;">जैन फ़ूड और चौविहार (सूर्यास्त से पूर्व शुद्ध शाकाहारी भोजन) ससक्त जैन पहचान का अभिन्न हिस्सा हैं l कम से कम सामूहिक भोजन में इनका पालन आवश्यक रूप से एवं व्यवस्थित तरीके से हमारी प्रतिष्ठा को ध्यान में रख कर यथोचित रूप से करना चाहिए l</span><br />
<span style="font-size: large;">आज हम अत्यंत अल्पसंख्या में सिमट कर रह गए हैं l देश की राजनीती में हमारा कोई विशेष प्रतिनिधित्व (representation) नहीं है l धर्म और जात-पात पर आधारित वोट के गणित में हम कहीं नहीं टिकते l पर स्ट्रेटेजिक तरीके से कार्य कर कर हम अपनी भूमिका को सकारात्मक रूप से (positively) महत्वपूर्ण बनाए रख सकते हैं, और देश को इसकी आवश्यकता भी है l</span>Danendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.com0tag:blogger.com,1999:blog-7846213166332577368.post-42847313982091690142014-09-08T08:20:00.000-07:002015-09-17T07:53:27.807-07:00Importance Of Jain Paryusan Parv 2015 Starting Today<strong><em><span style="font-family: Georgia, "Times New Roman", serif;">
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<span style="font-family: Georgia, "Times New Roman", serif;"><span style="color: #993300;"><strong><em><span style="font-size: x-large;">Daslakshan – Paryushan Festival</span></em></strong></span><br />
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<span style="font-family: Georgia, "Times New Roman", serif;"><span style="color: blue;"><strong><em>Daslakshan Parva</em></strong><strong><em> (Festival of the Ten Virtues) is the Paryushan festival as celebrated by the <span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-120">Digambara</span> Jains. Normally, Eating, drinking and being merry are associated with festivals but Paryushan is the opposite. During Paryushan Jains practise penances, vows, fast and study. If not fasting, they refrain from eating root vegetables. There are two categories of festivals: eternal and non-eternal. The non-eternal festivals are further divided as those that relate to people and those that relate to historical events. Dipawali, Mahavir Jayanti, which celebrate the liberation and birth of Lord Mahavir respectively, are people related festivals.</em></strong></span></span></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><strong><em><span style="color: blue;"><span style="color: red;"> Paryushan, on the other hand, is an eternal festival relating neither to people nor to any historical event. It is the time to celebrate the natural qualities of the soul. Just as the soul does not have a beginning or an end, Paryushan does not have a beginning or an end.</span> It falls three times a year but is only celebrated once around August/ September because at this time, business being quiet, businessman can take time off for spiritual pursuit. Also it is the time of the monsoon retreat when insects flourish, causing the monks to stay in one place.</span></em></strong></span></div>
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<span style="color: red; font-family: Georgia, "Times New Roman", serif;"><strong><em>In the Digamber, The ten cardinal virtues, Dashlakshan <span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-115">Dharma</span>, are celebrated during Paryushan to remind jains of the characteristics of the soul. The ten dharmas or the virtues of the soul are forgiveness, humility, straightforwardness, contentment, truth, sensual restraint, austerities, charity, non-possessiveness, and celibacy.</em></strong></span></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><strong><em><span style="color: blue;">The real purpose of Paryushan is to purify our soul by staying closer to our own soul, to look at our own faults, to ask for forgiveness for the mistakes we have committed knowingly or unknowingly, and apply vows to destroy karmas. The main cause of all sorrows and sufferings is impurity of soul. In this period each and every individual tries to purify his soul through different spiritual practices. We try to forget about the needs of our body and our business so that we can concentrate on our-self. Some main objectives to celebrating this festival are.</span></em></strong></span></div>
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<li style="text-align: justify;"><strong><em><span style="color: blue;">To observe tolerance whole-heartedly,shunning anger.</span></em></strong></li>
<li style="text-align: justify;"><strong><em><span style="color: blue;">To observe the virtue of humility subduing vanity and passions.</span></em></strong></li>
<li style="text-align: justify;"><strong><em><span style="color: blue;">To practice a deceit-free conduct in life by vanquishing the passion of deception.</span></em></strong></li>
<li style="text-align: justify;"><strong><em><span style="color: blue;">To keep the body, mind and speech pure by discarding greed.</span></em></strong></li>
<li style="text-align: justify;"><strong><em><span style="color: blue;">To speak affectionate and just words with a holy intention causing no injury to any living being.</span></em></strong></li>
<li style="text-align: justify;"><strong><em><span style="color: blue;">To abstain from all the pleasures provided by the five</span></em></strong></li>
<li style="text-align: justify;"><strong><em><span style="color: blue;">To practice austerities putting a check on all worldly allurements.</span></em></strong></li>
<li style="text-align: justify;"><strong><em><span style="color: blue;">To give four fold charities</span></em></strong></li>
<li style="text-align: justify;"><strong><em><span style="color: blue;">To enhance faith in the real self as against non-self i.e., material objects</span></em></strong></li>
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<strong><em><span style="color: blue;">To observe the great vow of celibacy; to have devotion for the inner soul and the omniscient Lord</span></em></strong></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><strong><em><span style="color: blue;">Before we discuss the ten Dharmas, it is important to understand two common viewpoints found in our scriptures. The Vyavahar view, in crude terms, helps you to live more easily and peacefully with the outside world. It also builds up your reserve of good deeds (punya karmas). The Nischay view helps to enhance and blossom the soul’s natural qualities. In Jainism the Vyavahar view is always considered the ‘by the by’. The Nischay view is considered to be the most important as it leads to contemplation and understanding of the true nature of the soul with the aim of its purification, the ultimate goal of practicing Paryushan. Merely practising the Vyavahar Dharmas may bind punya karmas, leading to material gain in this life and the next.</span></em></strong></span></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;">The Dharmas are all prefixed by the word ‘Uttam’ (Supreme) to signify that they are practiced at the highest level by the Jain monks. The householder practises them to a lesser extent. It lasts over a period of ten days, each day being dedicated to one of the ten Dharmas. In the sections below a) stands for the Vyavahar view and b) for the Nischay view.</span></em></span></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><span style="color: #993300;"><em><span style="font-family: Georgia, "Times New Roman", serif;">1) Forgiveness UTTAM KSHAMA</span></em></span></span><br />
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;">a) We forgive those who have wronged us and seek forgiveness from those we have wronged. Forgiveness is sought not just from human colleagues, but from all living beings ranging from one sensed to five sensed. If we do not forgive or seek forgiveness but instead harbor resentment, we bring misery and unhappiness on ourselves and in the process shatter our peace of mind and make enemies. Forgiving and seeking forgiveness oils the wheel of life allowing us to live in harmony with our fellow beings. It also attracts punya karma.</span></em></span></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;">b) Forgiveness here is directed to oneself. The soul, in a state of mistaken identity or false belief, assumes that it consists of the body, the karmas and the emotions – likes, dislikes, anger, pride etc. As a result of this incorrect belief it inflicts pain upon itself and is thus the cause of its own misery. Nischay Kshama <span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-115">Dharma</span> teaches the soul to correctly identify itself by encouraging it to contemplate in its true nature and hence achieve the state of correct belief or <span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-309">Samyak</span> Dharshan. It is only by achieving <span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-309">Samyak</span> Dharshan that the soul ceases to inflict pain on itself and attains supreme happiness.</span></em></span></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;"> <span style="color: #993300;">2) Modesty/ Humility. UTTAM MARDAV</span></span></em></span><br />
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;">a) Wealth, good looks, reputable family or intelligence often lead to pride. Pride means to believe one to be superior to others and to look down on others. By being proud you are measuring your worth by temporary material objects. These objects will either leave you or you will be forced to leave them when you die. These eventualities will cause you unhappiness as a result of the ‘dent’ caused to your self-worth. Being humble will prevent this. Pride also leads to the influx of the bad deed or <span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-1034"><span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-1048"><span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-1056"><span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-1254"><span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-1276"><span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-1324">paap</span></span></span></span></span></span> karmas.</span></em></span></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;">b) All souls are equal, none being superior or inferior to another. In the words of Srimad Rajchandra: “Sarva Jeev Che Sidh Sum, Je Samje Te Thai – All souls are akin to the Sidh; those who understand this principle will achieve that state”. The Nischay view encourages you to understand your true nature. All souls have the potential to be liberated souls (Sidh Bhagvan). The only difference between the liberated souls and those in bondage is that the former have attained liberation as a result of their ‘effort’. With effort, even the latter can achieve liberation.</span></em></span></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;"> <span style="color: #993300;">3) Straightforwardness – UTTAM AARJAV</span></span></em></span><br />
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;">a) The action of a deceitful person is to think one thing, speak something else and do something entirely different. There is no harmony in his thought, speech and actions. Such a person loses credibility very quickly and lives in constant anxiety and fear of his deception being exposed. Being straight-forward or honest oils the wheel of life. You will be seen to be reliable and trustworthy. Deceitful actions lead to the influx of <span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-1034"><span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-1048"><span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-1056"><span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-1254"><span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-1276"><span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-1324">paap</span></span></span></span></span></span> karmas.</span></em></span></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;">b) Delusion about one’s identity is the root cause of unhappiness. Be straightforward to yourself and recognize your true nature. The soul is made up of countless qualities like knowledge, happiness, effort, faith, and conduct. It has the potential to achieve omniscience (Keval <span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-137">Gnan</span>) and reach a state of supreme bliss. Again, the body, the karmas, the thoughts and all the emotions are separate from the true nature of the soul. Only by practicing Nischay Arjav <span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-115">Dharma</span> will one taste the true happiness that comes from within.</span></em></span></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><span style="color: #993300;"><em><span style="font-family: Georgia, "Times New Roman", serif;">4) Contentment – UTTAM SHAUCH</span></em></span></span><br />
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;">a) Be content with the material gains that you have accomplished thus far. Contrary to popular belief, striving for greater material wealth and pleasure will not lead to happiness. Desire for more is a sign that we do not have all that we want. Reducing this desire and being content with what we have leads to satisfaction. Accumulating material objects merely fuels the fire of desire.</span></em></span></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;">b) Contentment or happiness, derived from material objects, is only perceived to be so by a soul in a state of false belief. The fact is that material objects do not have a quality of happiness and therefore happiness cannot be obtained from them! The perception of ‘enjoying’ material objects is indeed only that – a perception! This perception rewards the soul with only misery and nothing else. Real happiness comes from within, as it is the soul that possesses the quality of happiness.</span></em></span></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;"> <span style="color: #993300;">5) Truth – UTTAM SATYA</span></span></em></span><br />
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;">a) If talking is not required, then do not talk. If it is required then only use the minimum of words, and all must all be absolutely true. Talking disturbs the stillness of the mind. Consider the person who lies and lives in fear of being exposed. To support one lie he has to utter a hundred more. He becomes caught up in a tangled web of lies and is seen as untrustworthy and unreliable. Lying leads to an influx of <span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-1034"><span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-1048"><span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-1056"><span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-1254"><span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-1276"><span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-1324">paap</span></span></span></span></span></span> karma.</span></em></span></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;">b) <span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-323">Satya</span> comes from the word <span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-322">Sat</span>, which means existence. Existence is a quality of the soul. Recognising the soul’s true nature as it really exists and taking shelter in the soul is practising Nischay <span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-323">Satya</span> <span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-115">Dharma</span>.</span></em></span></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><span style="color: #993300;"><em><span style="font-family: Georgia, "Times New Roman", serif;"> 6) Self-Restraint – UTTAM SANYAM</span></em></span></span><br />
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;">a) i)Restraining from injury to life – Jains go to great lengths, compared to other world religions, to protect life. This encompasses all living beings, from one-sensed onwards. The purpose of not eating root vegetables is that they contain countless one-sensed beings termed ‘nigod’. During Paryushan the Jains also do not eat green vegetables to reduce harm to the lower sensed beings.</span></em></span></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;">ii) Self-restraint from desires or passions – These lead to pain and are therefore to be avoided.</span></em></span></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;">b) i) Restraining injury to the self – This has been elaborated upon in Nischay Kshma <span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-115">Dharma</span>.</span></em></span></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;">ii) Self restraint from desires or passions – Emotions, e.g. likes, dislikes or anger lead to misery and need to be eradicated. They are not part of the true nature of the soul and only arise when the soul is in a state of false belief. The only method to free oneself from these is to contemplate on the true nature of the soul and in the process commence the journey to liberation or moksha.</span></em></span></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;"> <span style="color: #993300;">7) Penance – UTTAM TAP</span></span></em></span><br />
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;">a) This does not only mean fasting but also includes a reduced diet, restriction of certain types of foods, avoiding tasty foods, etc. The purpose of penance is to keep desires and passions in control. Over-indulgence inevitably leads to misery. Penance leads to an influx of punya karmas.</span></em></span></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;">b) Meditation prevents the rise of desires and passions in the soul. In a deep state of meditation the desire to intake food does not arise. Our first Tirthankara, Adinath Bhagwan was in such a meditative state for six months, during which he observed Nischay Uttam Tap. The only food he consumed during these six months was the happiness from within.</span></em></span></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><span style="color: #993300;"><em><span style="font-family: Georgia, "Times New Roman", serif;">8) Renunciation – UTTAM TYAG</span></em></span></span><br />
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;">a) Contrary to popular belief, renouncing worldly possessions leads to a life of contentment and assists in keeping desires in check. Controlling desires lead to an influx of punya karma. Renunciation is done at the highest level by our monks who renounce not only the household but also their clothes. A person’s strength is measured not by the amount of wealth he accumulates but by the amount of wealth he renounces. By this measure our monks are the richest.</span></em></span></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;">b) Renouncing the emotions, the root cause of misery, is Nischay Uttam Tyag, which is only possible by contemplating on the true nature of the soul.</span></em></span></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;">a) This assists us in detaching from external possessions. Historically ten possessions are listed in our scriptures: ‘land, house, silver, gold, wealth, grain, female servants, male servants, garments and utensils’. Remaining unattached from these helps control our desires and leads to an influx of punya karmas.</span></em></span></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;">b) This assists us in being unattached from our internal attachments: false belief, anger, pride, deceit, greed, laughter, liking, disliking, lamentation, fear, disgust, male sexual desire, female sexual desire and hybrid sexual desire. Ridding the soul of these leads to its purification.</span></em></span></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><span style="color: #993300;"><em><span style="font-family: Georgia, "Times New Roman", serif;">10) Supreme Celibacy – UTTAM BRAHMCHARYA</span></em></span></span><br />
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;">a) This means not only refraining from sexual intercourse but also includes all pleasures associated with the sense of touch, e.g. a cool breeze on a hot summers day or using a cushion for a hard surface. Again this dharma is practised to keep our desires in check. The monks practice this to the highest degree with all their body, speech and mind. The householder refrains from sexual intercourse with anyone except his or her spouse.</span></em></span></div>
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<span style="font-family: Georgia, "Times New Roman", serif;"><em><span style="font-family: Georgia, "Times New Roman", serif;">b) <span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-90">Brahmacharya</span> is derived from the word Brahma – Soul and charya – to dwell. Nischay <span class="explanatory-dictionary-highlight" data-definition="explanatory-dictionary-definition-90">Brahmacharya</span> means to dwell in your soul. Only by residing in the soul are you the master of the Universe. Residing outside your soul makes you a slave to desires.</span></em></span></div>
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</span></strong></em><em><strong><span style="font-family: Georgia, "Times New Roman", serif;">Das Lakshan Parva is a festival of ten virtues observed by all digambar Jains in 10 days (This year from August 30, 2014 to September 8, 2014). During these 10 days they strictly observe the following; 10 dharma as written in Tattvarthdhigama Sutra ch. IX, sloka 6 by Acharya Umaswami<br />
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The ten noble virtues of Dasa Dharma are :- </span></strong></em></div>
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<em><strong><span style="font-family: Georgia, "Times New Roman", serif;">1. Uttama Kshama – the noble virtue of supreme forbearance.</span></strong></em></div>
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<em><strong><span style="font-family: Georgia, "Times New Roman", serif;">2. Mardavam – humility or modesty</span></strong></em></div>
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<em><strong><span style="font-family: Georgia, "Times New Roman", serif;">3. Aarjavam – straight forwardness</span></strong></em></div>
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<em><strong><span style="font-family: Georgia, "Times New Roman", serif;">4. Soucham – purity of thought and freedom from greed</span></strong></em></div>
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<em><strong><span style="font-family: Georgia, "Times New Roman", serif;">5. Satyam – speaking the truth</span></strong></em></div>
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<em><strong><span style="font-family: Georgia, "Times New Roman", serif;">6. Samyaham – Self-restraint or self-control</span></strong></em></div>
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<em><strong><span style="font-family: Georgia, "Times New Roman", serif;">7. Tapas – the practice of austerity</span></strong></em></div>
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<em><strong><span style="font-family: Georgia, "Times New Roman", serif;">8. Tyaga – renunciation</span></strong></em></div>
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9. Akinchinya – without even slight attachment and</div>
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10.Brahmacharya – Chastity. The word Dharma is used here in the sense of getting rid of all the gross emotions such as anger, hatred etc.</div>
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<em><strong><span style="font-family: Georgia, "Times New Roman", serif;">Kshama or forbearance: In the life of an ascetic, he may find himself in circumstances, likely to arouse his wrath. Inspite of such provocation, he must avoid emotional disturbance and maintain peace of mind. This maintaining patience in the midst of provocation is called Kashama or forbearance. Provocation circumstances may occur in this way. Homeless saint must his body for the achievement of his spiritual goal. For this, he must obtain food from the householders. Therefore he must come out of his solitude and enter a town or a village where he may get food. He may have to pass through streets where he may come across with an unsympathetic crowd. At the sight of an ascetic, the mischievous crowd may indulge in ridicule and abuse. They may even assault him. In spite of all these insults and ill treatment, the saint should not exhibit any unfavorable reaction. He should maintain patience. He should consider all these insults and ill treatment as a result of ignorance. With the nobility of thought, he should forgive the mischief-makers. Such a mental attitude of the saint is called the noble forbearance or Uttama Kshama.</span></strong></em></div>
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Mardavam: This refers to the complete absence of self-conceit. Such self-conceit or pride may be due to one’s own superior caste, one’s family prestige, one’s own bodily beauty, learining, wealth, courage and bodily strength. Due to these various reasons, a person may entertain the feeling of self-importance and pride. Whenever a man with such pride is insulted by other persons, he may lose his temper and start abusing with disrespectful words or conduct. Even an ascetic may get offended and lose his control of mind in such circumstances. But he will become a victim of pride and self-conceit. Complete avoidance of this feeling of pride is called Mardhavam or humility. </span></strong></em></div>
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<em><strong><span style="font-family: Georgia, "Times New Roman", serif;">Aarjava: Aarjava means straightforwardness in conduct. One’s own conduct may be crooked. His bodily action, speech and mind may be lacking in straightforwardness. Avoiding this crookedness in thought, word and deed, is called Aarjavam or uprightness in conduct</span></strong></em></div>
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Soucham: Accoding greed and abstaining from possessive longing is called Soucham or purity of thought. The longings that should be got rid off are of 4 different kinds. They are:<br />
1.Jivana Lobha </strong></em><em><strong>–</strong></em></span><em><strong><span style="font-family: Georgia, "Times New Roman", serif;"> longing to sustain one’s living.<br />
2. Aroygaya Lobha –</span></strong></em><em><strong><span style="font-family: Georgia, "Times New Roman", serif;"> longing to sustain one’s health.<br />
3.Upabhoga Lobha - longing to enjoy things, which will be useful to contribute to general happiness.<br />
Each objects will be of two kinds; one pertaining to the self and the one pertains to others. Getting rid of these 8 different types of longing is called Soucham or purity.</span></strong></em></div>
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Satyam: means telling the truth in the company of elders.</span></strong></em></div>
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Samyaham: Samyaham means to the control of breathing and the six Indiriyas. For the purpose of destroying the Karmas, kindling the spiritual flame by practice of austerity is called Thapas. This is of 12 different kinds.</span></strong></em></div>
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Tyaga means sacrifice. For the benefit of the initiate and the ascetic, the master should give him the instruction to promote his knowledge to maintain his health etc. For this purpose he must be given a copy of the book to promote his learning. Such sacrifice of one’s own possession for the benefit of the other, constitute Tyaga or sacrifice.</span></strong></em></div>
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Aakinchinya: The thing that this is mine relating to one’s own body and other articles for maintains the body, results in developing attachment to these things. Getting rid of the feeling of attachment is Askinchinya. The thought or action expressing this feeling " that there is nothing in these things relevant to me" is the meaning of Askinchinya.</span></strong></em></div>
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Brahmacharya means complete chastity. Remembering the past sex experiences, listening to sex-stories, sleeping in a bad or sitting in a chair which are likely to stimulate sex thoughts, must completely avoided. In order to completely abstain from such thoughts and feelings; one should live in association with saintly masters. Observance of chastity keeps the body healthy and free from sickness; and it develops the mind i.e., sharpens the intelligence.</span></strong></em></div>
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Dash Lakshan Parva 2014</strong></em></span><em><strong><span style="font-family: Georgia, "Times New Roman", serif;">
August 30 Dash Lakshan Begins<br />
Sept. 4 : Sugandh Dasmi <br />
Sept. 8: Ananta Chaturdasi<br />
Sept 8. Dash Lakshan Parva Ends<br />
Sept. 9: Kashma Vani </span></strong></em><br />
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<span style="font-family: Times New Roman,sans-serif; font-size: 14pt;"><strong><span style="color: purple; font-family: Georgia, "Times New Roman", serif;">The Festival of Self-Uplift by the Holy Observation of Ten Universal Virtues</span></strong></span><br />
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<b></b><span style="color: purple; font-family: Georgia, "Times New Roman", serif;"> The Jain community like other communities throughout the world celebrates many social and religious functions annually. The superb Jain festival popularly known as ‘<i>Paryushan Parva’</i> organized every year in the auspicious month ‘<i>Bhadrapad’</i> of the Hindu calendar extends from the fifth day to fourteenth day of the bright fortnight. The festival ordains the Jains to observe the ten universal supreme virtues in daily practical life. Besides assuring a blissful existence in this world and the other world for every living being, it aims at the attainment of salvation - the supreme ideal for mundane soul. The non-Jains also express high reverence for this Jain festival. All members of Jain community- high and low, young and old, and males and females, participate with full vigor and zeal in the various religious rituals and cultural programs. They listen with rapt attention to the holy sermons of the saints and learned Jain scholars arranged during the ten-day festival. In these celebrations lie dormant the seeds of the well being, peace and happiness of the common man. On the eve of this festival all activities, which add to social discord or bitterness are declared taboo from the temple pulpits. These celebrations harbinger social harmony and amity and preach the lofty Jain motto ‘Live and Let live’.</span></div>
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<span style="color: purple; font-family: Georgia, "Times New Roman", serif;">The ‘<i>Paryushan Parva’</i> celebrated annually for self-purification and uplift is meant to adhere to the ten universal virtues in practical life; and leads us on the right path, far from the mad strife for material prosperity, which ultimately leads us to our true destination i.e., salvation. Two popular titles of this festival, viz. (i) <i>Paryushan Parva</i> and (ii) <i>Dash Lakshan Parva</i> are in vogue; but the mode of performance and aim of the festival is same. According to <i>Sanskrit</i> grammar the underlying idea of the festival and its interpretation is given below:</span></div>
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<span style="color: purple;"><span style="font-family: Georgia, "Times New Roman", serif;"><i> “Parismantadushayante dhante karmani yasimannasau paryushnm</i>”</span></span></div>
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<span style="color: purple; font-family: Georgia, "Times New Roman", serif;">I.e., The celebration through which the karmic matter attached to the soul is totally burnt or vanquished (both internally and externally) is known<i> Paryushan</i> i.e., self-purification.</span></div>
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<span style="color: purple; font-family: Georgia, "Times New Roman", serif;"> Various meaningful and sublime titles have been assigned to this festival in different Jain scripture; e.g.,</span></div>
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<span style="color: purple;"><span style="font-family: Georgia, "Times New Roman", serif;"><b><i>Parva Raj</i></b> - The festival which carries a special and greater significance; its celebrations spread over a longer duration and it is more soul-stirring than any other Jain festival.</span></span></div>
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<span style="color: purple;"><span style="font-family: Georgia, "Times New Roman", serif;"><b><i>Maha Parva</i></b> - It is an ancient and chief of all Jain festival.</span></span></div>
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<span style="color: purple;"><span style="font-family: Georgia, "Times New Roman", serif;"><b><i>Dash Lakshan Parva</i></b> - The festival for the observance of ten universal virtues; viz., forgiveness, contentment, and celibacy, which aim at the uplift of the soul and are vividly preached and practiced during the festival.</span></span></div>
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<span style="color: purple;"><span style="font-family: Georgia, "Times New Roman", serif;"><b><i>Paryushan Parva</i></b> - The festival through which an attempt is made to put an end to all vices, passions and lustful desires in thought, speech and deeds.</span></span></div>
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<span style="color: purple;"><span style="font-family: Georgia, "Times New Roman", serif;"><b><i>Paryu-Prasa</i></b> - The festival in which one meditates upon the inherent virtues of the soul in thought, speech and action; or one attains peace of soul i.e., celestial peace.</span></span></div>
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<span style="color: purple;"><span style="font-family: Georgia, "Times New Roman", serif;"><b><i>Paryupshamn or Pajjusvana</i></b> - The festival in which an attempt is made to obtain peace discarding all passions and lustful desires through various means; and observe harmony in the soul through the study of scriptures.</span></span></div>
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<span style="color: purple;"><span style="font-family: Georgia, "Times New Roman", serif;"><b><i>Pajjushana</i></b> - This word of <i>Prakrit</i> language carries the same meaning as explained in <i>Paryushan Parva</i>.</span></span></div>
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<span style="color: purple;"><span style="font-family: Georgia, "Times New Roman", serif;"><b><i>Samvatsari Parva</i></b> - The festival which is celebrated annually to subdue all passions and lustful desires. This title is popular to the <i>Swaitamber</i> sect of Jainism.</span></span></div>
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<span style="color: purple;"><span style="font-family: Georgia, "Times New Roman", serif;"><i>Paryushan Parva</i> gives expression to the perfectly purified trait of the soul, through which one gets rid of worldly discords and allurements and one gets fully absorbed in the eternal truth on experiencing and realizing the true nature of soul. In other words we can say that the natural realization of the trio ‘the True, the Good and the Beautiful’ is fully possible only through Paryushan. In fact the other name of the Jainism, which is universal religion, is Paryushan. This festival puts an end to all evils in man; gives him realization of the eternal bliss, and spiritualism becomes alive by the celebration of this festival.</span></span></div>
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<span style="color: purple; font-family: Georgia, "Times New Roman", serif;">Since times immemorial the living beings have fallen prey to the bewitching worldly allurements. They are involved day and night in such a poisonous environment of lustful desires and sensuous pleasures that despite being cautioned time and again, they fail to rid themselves from the bondage of the net work of worldly illusions. Jain <i>Acaryas</i> have, through their sermons and ideal moral code of conduct, inspired the mundane souls to keep aloof from the blemishes of the world, which breed nothing but sorrow and misery for the mankind. But the insatiable ambition of man for sensuous pleasures, material comforts and luxurious life has always allured him since antiquity. Consequently man has bitterly failed to make distinction between self and non-self, and to understand the real nature of soul.</span></div>
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<span style="color: purple; font-family: Georgia, "Times New Roman", serif;">This festival has its own age-old history, but nothing definite can be said about its origin and since when it is being celebrated. In fact, the celebration of this festival is beyond the scope of known history. The truth is that spiritual matters like self-purification and renunciation cannot be measured by Time scale. When the auspicious month of Bhadrapad comes every year, the whole Jain community celebrates this festival unitedly without any difference of high and low, rich and poor. The <i>Digambaras</i> and the <i>Swaitamberas</i>, both sects of Jain community celebrate the self-uplifting festival with great enthusiasm. The fifth day of the bright fortnight of the holy month of ‘<i>Bhadrapad’</i> is auspicious for both. The <i>Digambaras</i> celebrate this festival annually for ten days, from the fifth day to the fourteenth day of the bright half of the month. Whereas the Swaitamberas celebrate it only for eight days, and the fifth day is the main day of their celebrations held under the title ‘<i>Samvatsari</i> <i>Parva’</i>.</span></div>
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<span style="color: purple; font-family: Georgia, "Times New Roman", serif;">References about the celebrations of ‘<i>Paryushan Parva’</i> or <i>Dash Lakhan Parva</i> are available here and there in ancient literary books as well; which show that it has been a popular festival since ages. The householders celebrate it jointly suspending all their business, agricultural and commercial activities for the time being. A fine description of the closing ceremony of this festival is available in the ‘<i>Bhattarak’</i> era extending from 1350 AD to 1450 AD. In that age the house-holders got manuscript copies of the prominent holy books prepared by the scholars, and offered these to the ‘<i>Bhattaraks’</i> and their disciples with due devotion at the end of ceremonies. Even today ‘<i>Dash Lakshan Parva’</i> is the most suitable occasion for giving donations and charities; and on the last day of the festival the house-holders observe full day fast and make every attempt to donate to religious and social institutions in cash or kind some thing within their capacity. Very often the Jain scholars viz. poets and writers get their literary works initiated during the festival days and thus pay their homage to this grand festival.</span></div>
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<span style="color: purple; font-family: Georgia, "Times New Roman", serif;">‘<i>Jin Datt Charit</i>’ is an epic poem of Hindi language. The author of this literary work, the great poet Raj Singh finished this book on the holy day of 5<sup>th</sup> day, of the bright moon of ‘<i>Bhadrapad’</i> in <i>Samvat</i> 1354. The learned poet Raj Singh chose this day for the initiation ceremony of his great book simply to immortalize the glory and significance of this day. The following verse of the poem throws ample light on the special significance of ‘<i>Dash Lakshan Parva</i>’ in the 14<sup>th</sup> century.</span></div>
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<i><span style="color: purple; font-family: Georgia, "Times New Roman", serif;"> ‘Samvat terven chauvane bhadav shudi panchami guru dine’</span></i></div>
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<!--ForeHelp.Ignore--><span style="color: purple;"><span style="font-family: Georgia, "Times New Roman", serif;"><span style="font-family: Symbol,sans-serif;">·</span> <!--ForeHelp.EndIgnore--><i>Jin Datt Charit</i></span></span></div>
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<i></i><span style="color: purple; font-family: Georgia, "Times New Roman", serif;"> Similar to the modern age, the <i>Dash Lakshan Parva</i> was celebrated with great zeal and joy thousands of years ago as well; austerities viz. self-meditation, doing penance, fasting and study of holy scriptures were performed during that period. The householders purged their soul by keeping fast on the last day of the ceremonies and celebrated the closing ceremony with great pomp and show. When the ten day celebration are over, this festival leaves behind deep impress on the mind and heart of every Jain - young and old.</span></div>
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<span style="color: purple; font-family: Georgia, "Times New Roman", serif;">All Jains - <i>Digambers</i> and <i>Swaitambers</i>, will celebrate this sacred festival forever throughout India and abroad. The former appear to have the best pretensions to antiquity and cultural heritage and to have been most widely diffused; the later have only as yet been traced as far back as 5<sup>th</sup> century AD. The former are almost certainly the same as <i>Nirgrantha</i>, who are referred to in numerous passages of <i>Buddhist Pal Pitakas</i> and must therefore be as old as 6<sup>th</sup> century B.C. rather earlier. The <i>Swaitamberas’</i> idea of exclusiveness appears to be one of recent growth. In fact, Jainism is a prehistoric religion propounded by the first <i>Tirthankara</i> Lord Aadi Nath. Upon all these grounds we think that the celebration of <i>Paryushan Parva</i> is a holy tradition coming down from the ancient past to the present times.</span></div>
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<span style="color: purple; font-family: Georgia, "Times New Roman", serif;">To sum up, <i>Paryushan Parva</i> is a grand Jain festival of self-introspection, self-enlightenment and self-achievement, which ultimately leads to the one and only one final goal, i.e., liberation or salvation.</span></div>
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<span style="color: purple; font-family: Georgia, "Times New Roman", serif;"> Do not minimize the value of ideals. They appeal to the imagination, stir the heart, stimulate the noblest springs of action, but ideal and practical must be blended into one harmonious whole. There must be no divorce between the real and ideal. </span></div>
Danendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.com0tag:blogger.com,1999:blog-7846213166332577368.post-16264312519534617102014-05-12T15:52:00.001-07:002014-05-12T15:52:13.333-07:00Nirwan Diwas of 24 Jain Tirthankars 2014<div class="separator" style="clear: both; text-align: center;">
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<br />Danendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.com0tag:blogger.com,1999:blog-7846213166332577368.post-30553068691208561922013-04-17T06:21:00.000-07:002013-04-17T06:23:31.962-07:00God Lives In You<br />
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<b><i><span style="font-family: Georgia, Times New Roman, serif;"><span style="color: #00007f;">Below given is an interesting story of a Tea Shop which you should read carefully and ponder over it. It gives lesson to learn.( Received through Email)<br /><br />A group of fifteen soldiers led by their Major Sahib were on their way to<br />the post in Himalayas where they would be deployed for next three months.<br />Another batch, which will be relieved, would be waiting anxiously for their<br />arrival so that they could fall back to safer confines of their parent unit.<br />Some would proceed on leave and meet their families. They were happy that<br />they were to relieve a set of comrades who had done their job.<br /><br />It was a treacherous climb and the journey was to last till the next<br />evening. Cold winter with intermittent snowfall added to the torture.<br /><br />If only someone could offer a cup of tea, the Major thought, knowing<br />completely well that it was a futile wish.<br /><br />They continued for another hour before they came across a dilapidated<br />structure which looked like a small shop. It was locked.<br /><br />It was 2 o'clock in the night and there was no house close to the shop where<br />the owner could be located. In any case it was not advisable to knock any<br />doors in the night for security reasons.<br /><br />It was a stalemate. "No tea boys, bad luck" said the Major.<br /><br />The Major told the men to take some rest since they had been walking for<br />more than three hours now.<br /><br />Sir, this is a tea shop indeed and we can make tea. We will have to break<br />the lock though.<br /><br />The officer was in doubt about the proposed action but a steaming cup of tea<br />was not a bad idea. He thought for a while and permitted for the lock to be<br />broken. The lock was broken.<br /><br />They were in luck.<br /><br />The place was a shop indeed and had everything required to preparing tea,<br />and also a few packets of biscuits.<br /><br />The tea was prepared and it brought great relief to all in the cold night.<br />They were now ready for the long and treacherous walk ahead of them and<br />started to get ready to move.<br /><br />The officer was in thought. They had broken open the lock and prepared tea<br />and consumed biscuits without the permission of the owner. The payment was<br />due but there was no one in sight. But they are not a band of thieves.<br />They are disciplined soldiers.<br /><br />The Major didn't move out without doing what needed to be done. He took out<br />a Rs. 1000/- note from his wallet and kept it on the counter, pressed under<br />the sugar container, so that the owner sees it first thing when he arrives<br />in the morning.<br /><br />He was now relieved of the guilt and ordered the move.<br /><br />Days, weeks and months passed. They continued to do gallantly what they<br />were required to do and were lucky not to lose any one from the group in the<br />intense insurgency situation.<br /><br />And then one day, it was time to be replaced by another brave lot.<br />Soon they were on their way back and stopped at the same shop, which was<br />today open with the owner in place. He was an old man with very meager<br />resources and was happy to see fifteen of them with the prospect of selling<br />at least fifteen cups of tea that day.<br /><br />All of them had their tea and spoke to the old man about his life and<br />experiences in general, selling tea at such remote a location. The poor,<br />old man had many stories to tell all of them, replete with his faith in God.<br /><br />"Kya Baba, yadi Allah hota to kyaa aap ke jaisa 'Allah kaa bandaa' is haal<br />main hota, said one of them"; moved by his poverty and faith in God.<br /><br />"Nahin Sahib, aise mat kaho, God actually exists. I got the proof a few<br />months ago.<br /><br />"I was going through very tough times because my only son had been severely<br />beaten by the terrorists who wanted some information from him which he did<br />not have. I had closed the shop early that day and had taken my son to the<br />hospital. There were medicines to be purchased and I had no money. No one<br />would give me a loan from fear of the terrorists. There was no hope, Sahib.<br /><br />"And that day Sahib, I had prayed to Allah for help. And Sahib, Allah<br />walked into my shop that day.<br /><br />"When I returned to my shop that day and saw the lock broken, I thought<br />someone had broken in and had taken away whatever little I had. But then I<br />saw that 'Allah' had left Rs. 1000/- under the sugar pot. Sahib, I can't<br />tell you what that money was worth that day.<br />Allah exists Sahib, He does.<br /><br />"I know people are dying every day here but all of you will soon meet your<br />near and dear ones, your children, and you must thank your God Sahib, he is<br />watching all of us. He does exist. He walked in to my shop that day and<br />broke open the lock to give me the money I desperately needed. I know He<br />did it."<br /><br />The faith in his eyes was unflinching. It was unnerving. Fifteen sets of<br />eyes looked at their officer and read the order in his eyes clear and<br />unambiguous, 'Keep quiet.'<br /><br />The officer got up and paid the bill and hugged the old man.<br /><br />"Yes Baba, I know, God does exist - and yes the tea was wonderful."<br /><br />Fifteen pairs of eyes did not miss the moisture building in the eyes of the<br />Major, a rare sight.<br /><br />And the real truth is that any one of us can be a God to somebody.</span><u></u><u></u></span></i></b></div>
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<span style="color: maroon; font-size: 36pt;">Someone has written these beautiful words. It's a must read. <br />They are like the ten commandments to follow in life all of the time!</span><u></u><u></u></div>
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<span style="color: maroon; font-size: 36pt;"><br /></span><b><span style="color: #001fe2; font-size: 24pt;">1]</span></b><span style="color: navy; font-size: 24pt;">Prayer is not a "spare wheel" that you pull out when in trouble, but it is a "steering wheel" that directs the right path throughout the journey.</span><u></u><u></u></div>
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<b><span style="color: #001fe2; font-size: 24pt;">2] </span></b><span style="color: navy; font-size: 24pt;">So why is a Car's WINDSHIELD so large and the Rear View Mirror so small? Because our PAST is not as important as our FUTURE. So, look </span><span style="color: navy;"> </span><span style="color: navy; font-size: 24pt;">ahead and move on.</span><u></u><u></u></div>
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<b><span style="color: #001fe2; font-size: 24pt;">3] </span></b><span style="color: navy; font-size: 24pt;">Friendship is like a BOOK. It takes a few minutes to burn, but it takes years to write.</span><u></u><u></u></div>
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<b><span style="color: #001fe2; font-size: 24pt;">4] </span></b><span style="color: navy; font-size: 24pt;">All things in life are temporary. If going well, enjoy it, they will not last forever. If going wrong, don't worry, they can't last long either.</span><u></u><u></u></div>
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<b><span style="color: #001fe2; font-size: 24pt;">5] </span></b><b><span style="color: navy; font-size: 24pt;">Old Friends are Gold! New Friends are Diamond! If you get a Diamond, don't forget the Gold! Because to hold a Diamond, you always need a Base of Gold!</span></b><u></u><u></u></div>
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<b><span style="color: #001fe2; font-size: 24pt;">6] </span></b><b><span style="color: navy; font-size: 24pt;">Often when we lose hope and think this is the end, GOD smiles from above and says, "Relax, friend, it's just a bend, not the end!</span></b><u></u><u></u></div>
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<b><span style="color: #001fe2; font-size: 24pt;">7] </span></b><b><span style="color: navy; font-size: 24pt;">When GOD solves your problems, you have faith in HIS abilities; when GOD doesn't solve your problems HE has faith in your abilities.</span></b><u></u><u></u></div>
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<b><span style="color: #001fe2; font-size: 24pt;">8] </span></b><b><span style="color: navy; font-size: 24pt;">A blind person asked St. Anthony: "Can there be anything worse than losing your eyesight?" He replied: "Yes, losing your vision!"</span></b><u></u><u></u></div>
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<b><span style="color: #001fe2; font-size: 24pt;">9] </span></b><b><span style="color: navy; font-size: 24pt;">When you pray for others, God listens to you and blesses them; and sometimes, when you are safe and happy, remember that someone has prayed for you.</span></b><u></u><u></u></div>
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<b><span style="color: #001fe2; font-size: 24pt;">10] </span></b><b><span style="color: navy; font-size: 24pt;">WORRYING does not take away tomorrow's TROUBLES, it takes away today's PEACE.</span></b><u></u><u></u></div>
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<b><span style="color: navy; font-size: 36pt;">P</span></b><b><span style="color: #3f621f; font-size: 36pt;">lease pass on to others. It may just brighten someone's day...</span></b><u></u><u></u></div>
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<b><span style="color: #3f621f; font-size: 36pt;"><br /></span></b><b><span style="color: red; font-size: 36pt;">Live simply.. Love generously.. Care deeply.. Speak kindly.. a n d </span></b><u></u><u></u></div>
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<b><span style="color: red; font-size: 36pt;">Leave the rest to God.</span></b><u></u><u></u></div>
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<b><span style="color: red; font-size: 36pt;">God bless you and yours!</span></b><u></u><u></u></div>
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<span style="color: black;"><a href="http://thirdpartyoffers.juno.com/TGL3142/51558456dd6e14566eadst03duc" style="color: #1155cc;" target="_blank"><span style="font-family: Arial, sans-serif; text-decoration: none;"><br /></span></a></span><u></u><u></u></div>
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Danendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.com0tag:blogger.com,1999:blog-7846213166332577368.post-83631680697314507332013-01-03T07:54:00.002-08:002013-01-03T07:54:19.038-08:00Attack ON Jain Muni At Girinarji<br />
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Stop Mistreating of Jain Community At Mount Girnar</h1>
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<li style="list-style: none; margin: 0px; padding: 0px;"><strong>Sponsored by:</strong> <a href="http://www.care2.com/petitions/feedback/749510829" style="color: black; text-decoration: initial;">Rohan Jain</a></li>
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<span style="font-family: arial; font-size: 12px;">A</span><b><i><span style="font-family: Georgia, Times New Roman, serif;">ccording to the Jains, it is the spot where the Jain Tirthankara Lord Neminath attained nirvana</span></i></b></div>
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<b><i><span style="font-family: Georgia, Times New Roman, serif;"><br />Jain Pilgrims are often mistreated and beaten by Local Hindu Community as there is a conflict of area between Jains and Hindus which is still pending in Court Cases.<br /><br />Jainism only resolves to Ahimsa (Non Violence) which also was followed by Mahatma Gandhi in Freedom Fight for India.<br /><br />Hindus accuse Jains of manipulating with the facts and breaking Hindu Idols none of which is true. History tells us with proper Evidences that the place has always been of special relevance to Jain Community.<br /><br />On January 1st, a terrible incident happened with one of Jain Muni's Shri Prabal Sagar Ji Maharaj who was stabbed repeatedly by a Hindu Attacker. The plight of the situation has worsened. These atrocities cant be tolerated anymore.<br /><br />We request President of India to look into this matter and ensure proper security for Jain Pilgrims.<br />Please support the Petition and help this reach higher authorities </span></i></b></div>
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<b><i><span style="font-family: Georgia, Times New Roman, serif;"><a href="http://www.thepetitionsite.com/749/510/829/stop-mistreating-of-jain-community-at-mount-girnar/">http://www.thepetitionsite.com/749/510/829/stop-mistreating-of-jain-community-at-mount-girnar/</a></span></i></b></div>
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<b><i><span style="color: red;">Click on following link to write your views to Chief Minister of State of Gujarat</span></i></b></div>
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<b><i><span style="color: red;"><a href="https://www.facebook.com/AmitabhBachchan/posts/484811261570518">https://www.facebook.com/AmitabhBachchan/posts/484811261570518</a></span></i></b></div>
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<span style="line-height: 19px;"><b><i>https://www.facebook.com/AmitabhBachchan/posts/484811261570518</i></b></span></div>
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Danendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.com0tag:blogger.com,1999:blog-7846213166332577368.post-24558943538053100642012-09-29T18:39:00.000-07:002015-09-28T03:32:51.742-07:00Forget AND Forgive<br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;">I express my Kshama Bhawana for everyone. I hope you all will forgive and forget all mistakes committed willingly or unwillingly by me during last year and oblige me.</span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;">Uttam Kshama</span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;">Danendra jain</span></i></b><br />
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<b><i><span style="font-family: Georgia, Times New Roman, serif;">Mere se jane -anjane me hui bhul ke liye mai kshama prarthi hun. </span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;">Asha hai aap hame khama kar hame anugrahit karenge. ----aapka Danendra Jain</span></i></b><br />
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<img alt="Kshamaveerasya Bhushanam" src="http://www.jainheritagecentres.com/images/kshamavani/Kshamavani_image002.jpg" height="44" width="320" /></div>
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<strong> KSHAMA VIRASYA BHUSHANAM - FORGIVENESS ADORNS THE BRAVE!</strong></h6>
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<b><i><span style="color: red; font-family: Georgia, Times New Roman, serif; font-size: large;">I forgive all living beings of the Universe,</span></i></b><br />
<b><i><span style="color: red; font-family: Georgia, Times New Roman, serif; font-size: large;">May all living beings forgive me for my faults.</span></i></b><br />
<b><i><span style="color: red; font-family: Georgia, Times New Roman, serif; font-size: large;">I have friendship for all living beings,</span></i></b><br />
<b><i><span style="color: red; font-family: Georgia, Times New Roman, serif; font-size: large;">I do not have any animosity towards anybody!</span></i></b><br />
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<b><i><span style="font-family: Georgia, Times New Roman, serif;">This aphorism (Sutra) is one of the humble and great way to ask for forgiveness with the unity of the speech, mind, and body.</span></i></b><br />
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<b><i><span style="font-family: Georgia, Times New Roman, serif;">The process of shredding our karmäs (wrong acts / works) really begins by asking for forgiveness with true feelings, and to take the vow not to repeat mistakes. The quality of the forgiveness requires humility (vinay - absence of ego) and suppression of anger.</span></i></b><br />
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<b><i><span style="font-family: Georgia, Times New Roman, serif;">In one of his Holy discourse Lord Mahavir (the 24th Tirthankara - prophet of Jainism) has said "Forgiveness (Kshama) is the ornament of a brave person".</span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;">The Bravery does not lie in proving the power but in Forgiving. At times we also experience that to Forgive one is the most difficult task in life.</span></i></b><br />
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<b><i><span style="font-family: Georgia, Times New Roman, serif;">On this auspicious occasion of Kshamavani Divas, I respectfully seek Kshama from you and all living beings for hurting the feelings of any one, knowingly or unknowingly, in thought, word and action (mana, vachana aur kaya) during the past year, directly or indirectly and knowingly or unknowingly in any form, for any unpleasant and unwanted happenings.</span></i></b><br />
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<b><i><span style="font-family: Georgia, Times New Roman, serif;">I also forgive all living beings that may have caused any pain and suffering to me. My friendship be with all living beings and no hostility towards anyone.</span></i></b><br />
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<b><i><span style="font-family: Georgia, Times New Roman, serif;"><span style="color: red;">"Forgiveness Day" is a day of forgiving and seeking forgiveness for the followers of Jainism. It is celebrated on the Samvatsari, the last day of the annual Paryusana festival, which coincides with the Chaturthi, 4th day of Shukla Paksha, in the holy month of Bhadrapad, according to the Jain calendar. "Micchami Dukkadam" is the common phrase when asking for forgiveness. It is a Prakrit phrase meaning, May all the evil that has been done be fruitless.</span></span></i></b><br />
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<b><i><span style="font-family: Georgia, Times New Roman, serif;">In 2012, Kshamavani Diwas is celebrated today on September 30.</span></i></b><br />
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<b><i><span style="font-family: Georgia, Times New Roman, serif;">On this sacred day, every member of the Jain community approaches everyone, irrespective of religion, and begs for forgiveness for all their faults or mistakes, committed either knowingly or unknowingly. Thus relieved of the heavy burden hanging over their head of the sins of yesteryears, they start life afresh, living in peaceful co-existence with others. </span></i></b><br />
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<b><i><span style="font-family: Georgia, Times New Roman, serif;"><span style="color: red;">Indeed, this day is not merely a traditional ritual, but a first step on their path to liberation or salvation, the final goal of every man's life, according to the teachings of Jainism.</span></span></i></b><br />
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<b><i><span style="font-family: Georgia, Times New Roman, serif;">Mahavira said we should forgive our own soul first. To forgive others is a practical application of this supreme forgiveness. It is the path of spiritual purification. Mahavira said: "The one whom you hurt or kill is you. All souls are equal and similar and have the same nature and qualities". Ahimsa Paramo Dharma. Anger begets more anger and forgiveness and love beget more forgiveness and love. Forgiveness benefits both the forgiver and the forgiven.</span></i></b><br />
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<b><i><span style="font-family: Georgia, Times New Roman, serif;"><span style="color: red;">Forgiveness is the other name of non-violence (Ahimsa) which shows the right path of 'Live and Let Live' to one and all. Forgiveness teaches us Ahimsa (non-violence) and through ahimsa we should learn to practice forbearance.</span></span></i></b><br />
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<b><i><span style="font-family: Georgia, Times New Roman, serif;">Khamemi Savve Jiva<span class="Apple-tab-span" style="white-space: pre;"> </span> I forgive all living beings.</span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;">Savve Jiva Khamantu me<span class="Apple-tab-span" style="white-space: pre;"> </span> May all souls forgive me,</span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;">Mitti me Savva Bhooesu <span class="Apple-tab-span" style="white-space: pre;"> </span> I am friendly terms with all,</span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;">Veram Majjham Na Kenvi<span class="Apple-tab-span" style="white-space: pre;"> </span> I have no animosity toward any soul.</span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;">Michchhami Dukkadam<span class="Apple-tab-span" style="white-space: pre;"> </span> May all my faults be dissolved.</span></i></b><br />
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<b><i><span style="font-family: Georgia, Times New Roman, serif;">खम्मामि सव्व जीवेषु सव्वे जीवा खमन्तु में, मित्ति में सव्व भू ए सू वैरम् मज्झणम् केण वि |</span></i></b><br />
<b><i><span style="font-family: Georgia, Times New Roman, serif;">Khämemi Savve Jivä, Savve Jivä Khamantu Mi Mitti Me Savva bhuesu, Veram majjham na Kenai.</span></i></b><br />
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<b><i><span style="font-family: Georgia, Times New Roman, serif;">[सब जीवों को मै क्षमा करता हूं, सब जीव मुझे क्षमा करे | सब जीवो से मेरा मैत्री भाव रहे, किसी से वैर-भाव नही रहे |</span></i></b><br />
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<b><i><span style="font-family: Georgia, Times New Roman, serif;">Kshamavani Parva celebrates forgiveness as a way to a life of love, friendship, peace and harmony. When you forgive, you stop feeling resentful; there is no more indignation or anger against another for a perceived offence, difference or mistake; there is no clamour for punishment. It means the end of violence (Himsa).</span></i></b><br />
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Danendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.com0tag:blogger.com,1999:blog-7846213166332577368.post-76261241064775114902012-02-06T15:40:00.000-08:002012-02-06T16:54:35.715-08:00Think Positive<div style="text-align: left;">
<span style="font-family: normal;"><span style="font-size: 14px;"><b><u> Not written by me but collected from Internet</u></b></span></span></div>
<span style="font-family: Arial, Helvetica, Georgia; text-align: justify;"><span style="font-size: large;">“Impossible is just a big word, thrown around by small men, who find it easier to live in the world they’ve been given, than to explore the power they have to change it. Impossible is not a fact. It’s an opinion. Impossible is not a declaration. It’s a dare. Impossible is potential. Impossible is temporary. Impossible is nothing.” </span></span><br />
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<span style="font-family: Arial, Helvetica, Georgia; text-align: justify;">In today’s world, we know that there are no boundaries or barriers to what we can do, save those that exist in our mind. Yet nothing has changed over the past century, the oceans haven’t become shallower, the continents haven’t drifted closer, the mountains haven’t grown shorter, the skies haven’t descended towards the surface, nor have people grown any stronger. If there is anything that has changed, it’s the mind of man. The mind has slowly yet surely been climbing a staircase, where each step allows it to see some more of the light, to ascend a few more inches towards its inherent nature, the unlimited.</span><br />
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<span style="font-family: Arial, Helvetica, Georgia; text-align: justify;">The power of one, the individual, is being realised by a greater fraction of the population every day. Today, mainstream movies like 3 Idiots broadcast messages to make education meaningful and enjoyable, and to strive for excellence in one’s chosen field, rather than toeing the parental or societal line.</span><br />
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<span style="font-family: Arial, Helvetica, Georgia; text-align: justify;">Ten-year-olds can make their own movies, career choices are unlimited, and retirement isn’t the end of the line. Anyone can take up a cause thanks to social networking sites, and make a difference to the state of the world.</span><br />
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<span style="font-family: Arial, Helvetica, Georgia; text-align: justify;">Annie Besant once said that there were two possible reactions on seeing something that was wrong. One was to say, “Someone should do something about it,” and walk on, and the other was to say, “I will do something about it.” Astutely she observes, “There is an aeon of </span><a class="article" href="http://www.lifepositive.com/mind/evolution/evolution/evolution.asp" style="color: black; font-family: Arial, Helvetica, Georgia; font: normal normal normal 13px/normal Arial, Helvetica, Georgia; text-align: justify; text-decoration: none;"><span style="color: #ff9966;">evolution</span></a><span style="font-family: Arial, Helvetica, Georgia; text-align: justify;"> that lies between the two attitudes.”</span><br />
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<span style="font-family: Arial, Helvetica, Georgia; text-align: justify;">Today, more are saying, “I will do something about it,” and that is a beacon of great hope for the world. For the next revolution is an inside-out phenomenon, not an outside-in one, and only empowered individuals can participate in it. Technology being the trigger, pushing it beyond the point of stable growth, to an almost vertical exponential growth, has catapulted the individual capacity for growth as well. Another point to be noted is that since individuals are relating directly with information and technology, rather than having them routed through an authority figure such as a teacher, a parent or the government, empowerment is happening at the individual level.</span><br />
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<span style="font-family: Arial, Helvetica, Georgia; text-align: justify;">The zeitgeist has moved from “I can’t” to “I can and I will”. Famous Austrian psychiatrist, holocaust survivor and author Victor Frankl writes in his book, Man’s Search for Meaning, that as long as we have the ‘why’ to live, the ‘how’ will follow. Empowering this ‘how’, all we need now is the correct ‘why’, the right reason and direction to go on.</span><br />
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<span style="font-family: Arial, Helvetica, Georgia; text-align: justify;">We, in India, are particularly experiencing an empowerment, which comes partially from having moved away from mental enslavement, created by centuries of foreign rule, as well as the feeling that the axis of power is moving in our direction. In a recent study, a majority of Indians felt good about being Indian and were optimistic about the future. This empowerment is, in turn, reflected in a greater confidence about our abilities, and a greater sense of self-worth.</span><br />
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<span style="font-family: Arial, Helvetica, Georgia; text-align: justify;">By the individual, for the individual and of the individual, that is what I like to think of the internet as. The internet, or the net, is the most powerful tool for realising your own individuality. While familiarity with the computer is all that’s required, the net throws open doors to unlimited avenues for expression and knowledge. A blog, or a ‘web log’, is a web page maintained by an individual who regularly updates it with commentary, opinions, experiences, either in text, audio or video form. Blogs are extremely popular, powerful ways to express yourself, and get your views across. The blogs of popular icons are voraciously read the world over. </span><br />
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<span style="font-family: Arial, Helvetica, Georgia; text-align: justify;">The advent of </span><a class="article" href="http://www.lifepositive.com/mind/evolution/technology/technology.asp" style="color: black; font-family: Arial, Helvetica, Georgia; font: normal normal normal 13px/normal Arial, Helvetica, Georgia; text-align: justify; text-decoration: none;"><span style="color: #ff9966;">technology</span></a><span style="font-family: Arial, Helvetica, Georgia; text-align: justify;"> has considerably eroded the power of the media. Their word is no longer law. The bias of the fourth estate, its inability to be everywhere and its tendency to trivialise news reportage has spurred citizens to get their daily dose of news through SMS polls, amateur news photography, chat rooms, message boards, wikis, cellphone cameras and blogs. News is not only verified but also indigenously sourced from individual sources. Today, media houses encourage patrons to send them their stories, information, views, and insights so as to extend their network to the grassroots level. One of the most popular examples of citizen journalism recently, is the photography of the longest solar eclipse of the millennium that took place on January 15, 2010. Indian citizen journalism portal Meri News ranks fifth in the world in the participatory news category.</span><br />
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<span style="font-family: Arial, Helvetica, Georgia; text-align: justify;">Citizen initiatives seem to be the way to go when a change is required. One example of this is a group of six citizens from Mumbai who met the municipal commissioner of the BMC earlier this year, to discuss plans to solve the city’s water crisis. They have short-, medium-, and long-term plans, which can be implemented to preserve this precious liquid.</span><br />
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<span style="font-family: Arial, Helvetica, Georgia; text-align: justify;">The Right To Information Act, 2005, is a revolutionary step in empowering the individual to demand transparency and openness in governance. The step was taken up by the Department of Personnel and Training and the Ministry of Personal, Public Grievances and Pensions, to allow citizens access to government records. As an active step in ensuring that the government is accountable to the people, this Act has found large support from the people and was used as soon as it was enforced. Although rarely written about in the news, since it consists mainly of small individual stories that aren’t very captivating, the RTI Act has made a difference to those who have used it. </span><br />
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<span style="font-family: Arial, Helvetica, Georgia; text-align: justify;">A successful social audit of the rural employment scheme in Bihar helped the villagers of the Araria district learn how </span><a class="article" href="http://www.lifepositive.com/mind/money/money.asp" style="color: black; font-family: Arial, Helvetica, Georgia; font: normal normal normal 13px/normal Arial, Helvetica, Georgia; text-align: justify; text-decoration: none;"><span style="color: #ff9966;">money</span></a><span style="font-family: Arial, Helvetica, Georgia; text-align: justify;"> was being siphoned off and shown as wages. In a similar case in Solapur, a district collector discovered a fraud running into crores of rupees through the Employment Guarantee Schemes. With an MA in Social Work, Chandrakant Sasane applied for a lecturer's post in a Mumbai college but did not hear from them. Through the RTI Act, he found out that the Mumbai University had selected him for the job, but the college disregarded the order since he was blind. In such ways, this act is helping out the otherwise forgotten section of society to demand an answer.</span><br />
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<span style="font-family: Arial, Helvetica, Georgia; text-align: justify;">The do-it-yourself phenomenon, which started off as an attempt to repair rundown American homes, has branched out into diverse fields. There are self-published books, artists releasing self-funded albums, independent computer game developers, motorcycle assembly and modification kits, and so on.</span><br />
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<span style="font-family: Arial, Helvetica, Georgia; text-align: justify;">Self-reliance and self-determination are on the rise in any field of life. People are no longer satisfied with rote living; they want to take control of their lives. Jobs need to be more than just a means to earn; they need to stimulate the person at a deeper level. Vacations are not just about relaxation and sightseeing; people want to experience the soul of the locale. The shedding of an overt need for structure and control in one’s life, is allowing more flexibility and balance, helping gain more satisfaction and meaning from life.</span><br />
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<span style="font-family: Arial, Helvetica, Georgia; text-align: justify;">Just as fire burns out the dross and allows only the essence to rise up, when we evolve, we shed part of our dross </span><a class="article" href="http://www.lifepositive.com/body/nature/nature.asp" style="color: black; font-family: Arial, Helvetica, Georgia; font: normal normal normal 13px/normal Arial, Helvetica, Georgia; text-align: justify; text-decoration: none;"><span style="color: #ff9966;">nature</span></a><span style="font-family: Arial, Helvetica, Georgia; text-align: justify;"> and grow lighter. What surrounds us is only a reflection of what lies inside us. When all we feel inside is fear or anxiety, everything we do will reflect it. But when we feel empowered, everyone around us, our society, will show the same. It is through this feeling, when each one realises their latent power, their latent strength that the individual rises and raises society along with him.</span>Danendra Jainhttp://www.blogger.com/profile/06877409854811449220noreply@blogger.com0