Introduction To Jainism

SR No.: 034405
Original Sutra Author: N/A
Author: Gunvant Barvalia
Publisher: SKPG Jain Philosophical and Literary Research Centre
Publication Year: 2015
Total Pages: 52
Language: English
Classification: Book_English
File Size: 1 MB

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***********INTRODUCTION TO JAINISM
By different modes & posture during the recital of Sessions of "Namotthunam" "Ichhami Khamasamana" and "Chattari Mangalam" (Mangalik) and "Khamana", Acupressure acts (exercise) takes place in natural way.
Dandayatik Aasan (Posture of sitting) Uttashayan Aasan, Avamashayan Aasan, Gaudauhika Aasan are helpful in Meditation and resulting in shedding of Karmic particles i.e. Karma Nirjara.
These postures are also highly beneficial for regulating the endocrine glands and good blood circulation.
Process of vandana incorporates physical, psychological and Yogic aspects also.
According to psychology, concentration of mind of any person cannot exceed a period of 48 minutes under normal circumstances, and therefore Ganadharas have fixed duration of single Samayik to be of 48 minutes i.e. "Two ghadis" as minimum.
There are infinite germs in roots and that is discovered by Scientists of present times. But ancient Acharyas of Jain tradition have said long back that roots are unedible since they contain infinite number of germs & subtle living beings.
Apart from Biology in Jain scriptures, there is also knowledge of Nonliving beings (Ajiva) Geography, Astronomy, Time, Lokalok (space) and Mathematics etc, which contain wonderful secrets of the universe.
Jains prohibit / ban violence i.e. torturing & / or killing of living beings of all types right from one senses to Five senses. Not to waste water, & harm water bodied living beings, vegetable, vegetations, fire, air & earth bodied subtle beings having life. They avoid violence of handicapped immobile and mobile living beings. These rules help them keeping balanced ecology - environment.
PONDERANCE ON DEATHSANTHARO - SAMLEKHANA
Jainism evaluates death in the context of peaceful & death under meditated posture, balanced condition of body & mind. Santharo means Samlekhana i.e. "Samyak Kaya - kashaya lekhana " means Samlekhana". To dry up Body & Kashaya i.e. make them inactive, weaker in strength, physically, Reduced to thinness, meaning thereby that Santhara or Samlekhana is just to make preparation for
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last moment i.e. death and for that undertake avowed vrata renouncing material wordly connections. This vrat is undertaken with the consent and permission of spiritual teachers Guru-Monks or Divine intuitions or opinions of Doctors attending the person concerned. This is to be undertaken voluntarily to leave body, which we call as 'santhara' It is not a suicide. But it implies holy feelings of peaceful death with observance of external & internal forms of penance of highest degree.
EIGHT KARMAS - NINE SUBSTANCES, SIX DRAVYAS (MATTERS) & including SOUL ATMA
EIGHT KARMA:
In Jain philosophy, karmavaad is extra ordinarily wonderful. The calculation - Arithmetic of Karma is clear and Transperant.
Karmic Authority has its own super computer which keeps accounts of all good & Bad Acts of Jivatma i.e. living beings and this invisible computer is automatic (Self operated). This computer never commits error (mistake) in accounting of karmas.
A person invariably gets fruits of his deeds, whether good or bad. When a person commits sinful - evil act (deed), at the same moment its punishment is decided. Karma which can be sheded off (Nirjara) is known as "Niddhatta karma", if karma is of this type its punishment is variable according to efforts made in external or internal type of penance, whereas if karma is "NIKACHIT" (that cannot be shed off without undergoing punishment) one has to undergo punishment, as prescribed, invariably without fail.
Jain Darshan believes that an universally spread Judiciary, which is self operated, is definitely in existence. Here a person committing crime even mentally gets punished because the witness of person committing karma is his own 'SELF' (ATMA) which is always existing with him eternally. Hence no outer witness is required.
The person commiting good act is invariably rewarded with the fruits (sweet) of his noble deed, without fail.
Mithyatva, (False belief), Avirati (Lack of Avowed commitment Pramad (Laziness or indulgence in worldly and sensual pleasures)
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