Prabuddha Jivan 2016 06

SR No.: 526095
Original Sutra Author: N/A
Author: Sejal Shah
Publisher: Mumbai Jain Yuvak Sangh
Publication Year: 2016
Total Pages: 44
Language: Gujarati
Classification: Magazine, India_Prabuddha Jivan, & India
File Size: 2 MB

Page 38

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PRABUDDH JEEVAN
JUNE 2016
apply in their daily lives. It is simple for them and also preachable for us, that in this life, it is our choice weather we choose right path or wrong ...weather we want to be spiritually uplifted or continue our soul in this karmic cycle of death and birth.
Seems like a wonderland isn't it? But this wonderland can exist in every corner of the world iflonged for and endeavoured for.
“Endowed with conduct and discipline. Who practices control of self, Who throws out all his
bondage, He attains the eternal peace" - Mahavira (Uttaradhyayana Sutra Ch.20, V 52)
Jainism is the only religion that has answers to every question, every Jain teachings and every action we do. And you will agree with me today, that Jainism and science go hand in hand. Science does not believe in god; it does not need to believe in god. Because for science, its principles are bound to its universal law. Everything happens in equivalence to its universal law.
The way Science has no reason but follows only laws and is simply based on principles, Jainism is a religion that has its own logic, principles and laws and we ought to follow it with intense entrust towards our religion. There should not be any second thought or doubt about it.
And now that, when Jainism is taught to our children under the platform of Pathshala/Gyanshala in U.S.A, with such logics and reasoning, with facts and practical correlation, it gets nurtured to this next generation like smooth sails of the harbour.
They incorporate this Jain philosophy in their daily lives and actions because they do not just blindly follow it. Rather, constrain it within deep inside them. They understand the prominence of its virtues and values. They understand the consequences, if not followed or led by in their life. Almost every Jain boy growing today believes that his clothing and outlook will not make them a gentleman but his inner virtues of his soul will make him a true gentleman.
This is the reason values of Jainism is widely spreading today all around the world too. Jainism is also a religion that is being accepted by people who are not Jains by birth, but by practice. Today's generation understand our religion and this leads them to practice Jainism without any doubts and with stronger credence and integrities. And I'm certain and confident, if contemplation of Dharma Dhyaan is at its highest peak, spiritual journey and its outcome will definitely lead our soul to staunch sagacity!! 49, Wood Ave, Edison, N.J-08820, U.S.A
+1-917-582-5643 prachishah0809@gmail.com
WESTERN PERSPECTIVE ON JAIN DHARMA
ODILIP V. SHAH
Lawrence A. Babb is a Professor Emeritus of anthropology and Asian studies at Amherst College, Massachusetts. He is well known to Jains from his numerous trips to India spread over decades, calling Jaipur his second home. He has recently published a book : Understanding Jainism.Professor Babb talks of Jainism as Buddhism's often overlooked cousin but cautions everyone to not ignore deep diffrences between Jain and Buddhist beliefs and practices. In the introduction, theauthor provides pretty good definition of terms like Jina, Jain, Tirthankars and Tirth. He has relied on two texts: Kalpasutra by Vinaysagarji and Achrang Sutra by Herman Jaobi. Both works are Swetamber texts but it appears that he has also relied heavily on Proff. Padmanabh Jaini's (of University of
California, Berekeley) writings for balance. At every juncture, the author has been meticulas in noting diffrences between Swetamber and Digamber beliefs.
the first chapter is devoted to life of Mahavir detailing five auspicious events (Kalyanaks) and its significance in Jain beliefs and rituals and describes in detail establishment of four fold soicial order (Chaturvidha Sangh).
The second chapter (the longest one ) describes history of Jainism beginning with the Mahavir's era. As is the case with most western scholars, no doubt vastly influenced by Jacobi, this author too goes along withdoubts on historicity of existence of Tirthankars other than Parswanath and Mahavir. Their doubt rests on unavaibility of archeological evidences - so the