Discussion in 'Eastern Religions and Philosophies' started by jimyec, Apr 9, 2007.

  1. jimyec

    jimyec New Member

    Jan 9, 2007
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    start the discussion on jainsim thoughts of jainsm . the way of living etc
  2. wil

    wil UNeyeR1

    Oct 17, 2005
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    I'll be interested in this discussion...fruitarians as I understand it?

    Won't eat anything that kills the plant?
  3. Agnideva

    Agnideva Member

    Aug 24, 2005
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    Namaste Wil,

    Jainism places a lot of emphasis on ahimsa and karma. Jains follow a strict lacto-vegetarian diet, but do not eat root vegetables like potatoes, carrots, onions, garlic, etc. because eating the root is equated to killing the plant. Also some orthodox Jains do not eat after sunset. Certain Jain monks cover their nose and mouth with a mask so as not to breathe in insects by mistake, and sweep the road ahead of their footsteps so as not to crush any living organism.

    OM Shanti,
  4. jimyec

    jimyec New Member

    Jan 9, 2007
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    u first of all describe the principles of jainism and then apply any comment near future i'll post all material related to jainism
  5. jimyec

    jimyec New Member

    Jan 9, 2007
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    Jainism is one of the oldest religions known today
    and its origins lie in the country of India.
    Theologians often classify Jainism as a philosophy,
    a way of living life, rather than a religion.
  6. jimyec

    jimyec New Member

    Jan 9, 2007
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    The origins of Jainism can be traced back to the Indus River valley civilization of 3000 B.C.
    Jains believe that there were 24 great teachers the last of whom was Lord Mahavira who lived during 6th century B.C. These twenty-four teachers are called Tirthankaras-people who had attained all knowledge while living (Moksha) and preached it to the people. Thus, there is not one all-powerful supreme being that controls all.
    Jains believe in reincarnation. Their souls, which are believed to be a unique substance in the universe, take different living forms in the cycle of birth, death, and rebirth. This cycle has been going on forever, the universe has no beginning or end, it has always been and always will be. The ultimate goal is to get rid of one's karma on their soul so that they may end this cycle. Once this goal is reached their soul has attained all knowledge and it rests in the heavens forever (Nirvana).
    Karma theory is about actions and the results they bring to the soul's path. It is the simply the law of cause and effect with respect to the soul.
    E.G. One's actions for today will effect what will happen to them in this or their future lives. The way to get rid of one's karma is to follow certain rules of doing good somewhat similar to the ten commandments. These include the principles of:
    1. Ahimsa - To protect all life (non-violence)
    2. Satya - To speak truth
    3. Asteya - To not steal
    4. Brahmacharya - To not commit adultery
    5. Aparigraha - To limit one's possessions
    Jains uphold these principles by practicing vegetarianism, non-violence in thought, deed, and action.
    Jains perform their sacred rituals at the temple or Derasar. Some of these rituals are:
    • Puja - Concentrating on one's soul through intense prayer sometimes in the presence of sculptures of the teachers to serve as an example of how to attain Moksha.
    • Samayik - Forty-eight minute ritual that asks for forgiveness for one's sins
    • Namokar Mantra - A short prayer that can be said at any time that shows obeisance to the perfect souls that have achieved Nirvana.
    The biggest event in the Jain calendar is the holy week (8-10 days) of Paryushan where Jains reflect upon their actions throughout the past year. The week takes place in August or September and is concluded by a three hour prayer called Pratikraman.
  7. jimyec

    jimyec New Member

    Jan 9, 2007
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    The Antiquity of Jainism
    The kayotsarga posture of Yogisvara Risabha found in the ruins of
    Mahenjo-daro has compelled the historians to think as far back as the first
    Tirthankar Risabhadeva. On this, the well known historian and poet Ramdhari
    Singh 'Dinkar' writes as follows:

    "In the excavations at Mahenjo-daro, there is ample evidence about the
    existence of yoga and the tradition of yoga and vairagya (detachment) is as
    much linked with the name of Risabhadeva of the Jain path
    <siddhant/sidhnt01.html> as Sakti is with Siva in the Hindu tradition. For
    this reason, it is not unreasonable for some Jain scholars to suggest that
    even though Risabhadeva has been noticed in the Vedas, he is pre-Veda." (
    Aj-Kal, March, 1962, p 8.)

    The antiquity of the Jain <siddhant/sidhnt01.html> religious tradition and
    the Tirthankars has been clearly noticed at several places in the earliest
    works of the Vedic tradition, the Vedas and the Puranas. In this context,
    the following quotation from Dr. Radhakrishnan is worthy of note:

    "There is evidence to show that so far back as the first Century B.C. there
    were people who were worshipping Risabhadeva, the first Tirthankar. There is
    no doubt that Jainism prevailed even before Vardhaman or Parsvanath. The
    Yajurveda mentions the names of three Tirthankars-Risabha, Ajitanath and
    Aristanemmi. The Bhagavat Purana endorses the view that Risabha was the
    founder of Jainism." (Indian Philosophy, Vol I., p. 287)
    Prof. Virupaksa Wadiyar, while presenting the cause of the mention of the
    Jain <siddhant/sidhnt01.html> Tirthankars in the Vedas, writes:

    "The naturalist Marichi was a close relation of
    Risabhadeva.................. The hymns written by him are to be found in
    the Vedas, the Puranas and other texts, and at places therein, he has
    mentioned the Tirthankars. There is no reason then not to admit the
    existence of Jainism during the Vedic period." (Mahavira Jayanti: Smarika
    (Souvenir), 1964, p.42)

    The Bhagavat Purana has noticed Risabhadeva with great respect. To quote:

    "For running the administration of the world, Risabhadeva placed his son
    Bharata on the throne, and himself became completely detached to propagate
    bhakti (devotion), gnaan (knowledge) and vairagya (detachment), the religion
    of the great Seers (Paramahansas) who themselves had attained the height of
    non-involvement and detachment." (Srimad Bhagavat, 5/5/28)

    Dr. Budhprakash, D.Litt., writes in his book Indian Religion and Culture, in
    part, as follows:

    "In the list of a thousand names of Visnu contained in the Mahabharata are
    Included Sreyans, Anant, Dharma, Shanti and Sambhav, and in that of Siva are
    included Risabha, Ajita, Anant and Dharma. Both Visnu and Siva have been
    given a name as Subrata. All these are the names of the Tirthankars.. It
    seems that in the atmosphere of synthesis of the Mahabharata, effort was
    made to present the Tirthankars as Visnu and Siva and thus establish the
    religious unity in the country. This shows that the tradition of the
    Tirthankars is very old." Tirthankar Vardhaman, p. 15.
    Major-General L C. R. Furlong, in his book, The Short Study, in Science of
    Comparative Religion, writes:

    "Innumerable number of years prior to Jesus Christ, Jainism was widely
    spread in India. When the Aryans had reached Central India, they found that
    the Jainas were already there."(Jain Dharm,p.ll.)

    Expressing his views on 'Jainism in Bihar', P. C. Roy Choudhury writes:

    "Some modern writers have indulged in a common-place error by writing that
    Jainism was born out of the widespread discontent against the Brahmanical
    religion. This wrong notion originated another which was that Vardhaman
    Mahavira was the founder of Jainism. This is factually wrong ... ... Jainism
    had originated earlier and was fairly widespread, and Mahavira helped it to
    spread further, and this is the reason why such a wrong notion was
    entertained by some reputed scholars." (Mahavira Jayanti Smarika (Souvenir)
    1968, p.128)

    Not only Mahavira, not even the first Tirthankar, Risabhadeva, was the
    founder of Jainism. It is not the function of a Bhagwan
    <siddhant/sidhnt01.html> to propound a religion; rather, sheltered in
    religion, the Soul is elevated to the status of Paramatman (Bhagwan
    <siddhant/sidhnt01.html>). According to the Jain belief, Bhagwan
    <siddhant/sidhnt01.html>s may be infinite in number, but in a single age, in
    the land of Bharata, the number of Tirthankars is 24 only. Every Tirthankar
    is of necessity a Bhagwan <siddhant/sidhnt01.html>, but not vice versa. One
    may become a Bhagwan <siddhant/sidhnt01.html> without becoming a Tirthankar.
  8. Miss Amy

    Miss Amy Amy

    Apr 24, 2007
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    Thanks for posting Jainism. I am so interested but haven't found those interested in it as well

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