JAINA Convention 1993 07 Pittusburgh

SR No.: 527515
Original Sutra Author: N/A
Author: Federation of JAINA
Publisher: USA Federation of JAINA
Publication Year: 1993
Total Pages: 148
Language: English
Classification: Magazine, USA_Convention JAINA, & USA
File Size: 9 MB

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21
PRAYERS
JAINISM - SYMBOLS, PRAYERS & IDOLS
by Shanti Mohnot
PRATEEEK
The main prayer is called Panch - Parmeshthi Mahamantra or Nanokar Mantra. It means obeisance to those worthy souls who have either achieved the state of Godhood or are exemplary and virtuous ascetics with great vows. The practice is associated with virtues and is meant to inspire and set the reciter on the virtuous path. Other prayers called Bhavana (aspirations) also have the same two characteristics, namely, the praise of the virtues of the virtuous souls and wishes for the self-improvement. The main prayer or other authentic prayers composed by Jain pundits do not involve asking or wishing for worldly gains, temporary pleasures or heavenly abode.
IMAGE WORSHIP
Chapter VII, Sutra 11, that one must meditate upon maitra (benevolence) and upon karunya (compassion). To the extent that Jains and Christians can work together to bring about racial harmony through mutually complementary efforts, they should be encouraged to do SO.
But because of the Jain understanding that all creatures are ensouled, ahimsa has a much more comprehensive intentionality than agape which is human centered in its customary interpretation and application. Whereas agape is practiced by Christians in order to transform violence in the hearts and minds of human beings, ahimsa extends human concern and compassion to the natural world. Perhaps the greatest contribution that Jains can make to their North American neighbors is helping them to learn reverence for the natural order. Already there is a nascent aware- ness that the economic principles upon which life in the modern world is based must be transformed if the integrity of the self-regulating processes of earth's biosphere is to be maintained. During the transition to an ecological era, Jains can make a contribution out of proportion to their numbers if they will give voice to the ancient principle of ahimsa and assist anyone willing to expand the limits of empathy. If Jains do not undertake this, then who will? If not now, when? It is certainly my hope that the Jain community in North America will grow and prosper and that the heritage each of you has brought to this continent will take root and become an integral part of the North American milieu. I trust that the time spent in this convention setting will refresh your spirit, open your mind to new insights and deepen the reserves of good will in your hearts. The resources necessary to create a harmonious world lie within each of us. With discipline and compassion as instruments, this goal will eventually be realized. Peace to all beings!
Jains all over the world use this symbol (Prateek) which sum
marizes their religious ih philosophy. This
unique symbol serves Kre a r to remind the follow
Live and Lot Liv e rs of the principles on which their way of life should be based. This was officially adopted during the 2500th Anniversary of Bhagwan Mahavir's Nirvan (1975). The palm of the hand bears the word ahimsa. The swastik represents the cycle of four forms of life until liberation. The three dots and the crescent represent the threefold path to liberation, namely, right perception, right knowledge and right conduct, and the abode of the liberated souls, respectively. The slogan below the symbol calls for the mutual assistance of all beings (including those in air, water and vegetation). The external shape of the symbol represents the universe (lok - akash) giving the symbol its popular name of Jain Universe. Jains in America replaced Swastik with Om while adopting the symbol for the Federation of Jain Associations in North America (JAINA) to avoid possible misunderstanding of Nazi connection. Sometimes abbreviated form of symbol is also used.
Jains worship (puja) images of Jinas, the perfected humans. In Jain puja rituals, these Jina deities are seen as noble examples of the highest state to which man can aspire (see prayers). Jains are never seen as ishtadevata, the personal deity with whom one can enter into an intimate relationship. Jina images represent purity and perfection and have some unique features: meditation posture (sitting or standing), no clothes, no weapons, no relatives, and pious expression. No Jina is present in the place of worship in a real sense. Images of celestial non-Jina beings (such as Padmavatidevi and Ghantakarm), who are also worshippers of Jinas, are found in temples. Worship of these non-Jina beings is inconsistent with the Jain faith and ultimate goal (see prayers). And their images are not placed in the main part of Jain temples.
GREETINGS
Jains greet each other with "Jai - Jinendra" by speech and writing. Folding of hands is practiced in face-to-face meeting just like "Namaste."
"Cruelty to animals is not only a stupid act, but it is an insult to God."
-Sir Isaac Newton (1643-1727)
Scientist and Mathmetician
7TH BIENNIAL JAINA CONVENTION - JULY 1993
Jain Education Intemational