JAINA Convention 2007 07 NJ Edison Program Guide

Author(s): Federation of JAINA
Publisher: USA Federation of JAINA

Page 41

UPADHYE JAYKUMAR
Jain Art and Architecture - Adyatmik-religious architecture, pratima manstambh-Vastukala
Much has been written in 20th Century about Indian Art & Architecture, but the depth of Jain Art & Architecture has been generally overlooked. An understanding & the motivation behind Jain art & architecture is important. The speaker will dwell in depth on Jain art & architecture with a specific angle of Adhyatmik interpretation.
VASANT GURUJI
Parshwa Padmavati Mahapoojan
VASTUPAL PARIKH
Jainism and Global Peace - Revenge and Wisdom
Senseless acts such as attacks on Twin Towers in New York, Stock Exchange in Bombay, or Tube Railway in London, killing innocent people would certainly generate grief and rage in any sensible human being. However, is revenge the sensible response?
VASTUPAL PARIKH
Peaceful Coexistence - Jainism & Hinduism
This Power-Point presentation starts with two important concepts - "Dharma" and "Religion", and moves to the recent archeological research on the Indus Valley Civilization; Aryan arrival; and a comparison of the two civilizations in terms of their lifestyle, religious practices, and the references in Jain, Hindu, and Buddhist literature. The liberal 'give' and 'take' between Jains and Hindus explains the working of 'Dharma' and the peaceful coexistence of both in ancient India. However, "Dharma" soon transformed into "Religion", resulting in subsequent uprooting of Buddhism from India and occasional conflict between Jains and Hindus. We see this transformation on the present and future status of Jainism.
VIJAY DOSHI
Asrav ane Anubandh
Acharya Umaswati's TATTVAARTH SUTRA presents seven aspects of reality (TATTVAs) are: Souls (JEEV), inanimate entities (AJEEV), influx of karmic matter towards a soul (AASRAV), bondage of karmic matter to a soul (BANDH), stoppage of influx of karmic matter (SAMVAR), shedding of karmic matter (NIRJARA;), liberation of soul from karmic bondage (MOKSHA). Two other Tattvas, namely Paap (bad karma) and Punya (good karma) are the results of Aasrav and sometimes are added to count as Nine Tattvas. These concepts directly relate to the pursuit of spiritual uplift. The understanding the meaning of Aasrav and its roots enables the liberation seeker to enter the practice of Samvar and Nirjara. In Jainism, yoga is defined as the activity of body(Kaaya), speech (vachan) or mind (mano). The soul and yoga are separate and have their own characteristics. When the liberation seeker engages in Bhakti (for instance), his three yogas are engaged in it, however the soul could be indulged in the worldly activities. This combination results in "ANUBANDH" of Paap and "Bandh" of Punya. It is called "Papa nu bandhi Punya".
YASHWANT MALAIYA
History and Diversity of Jainism in different regions of India
Anyone can be a Jain. At one time Jainism was popular all over India. It was popular in Tamil Nadu and Karnataka before Saiva Siddhanta and Lingayat movements arose. It was present in Punjab and Sindh long before the rise of Sikhism. It became popular in Bihar and Bengal during the time of Lord Mahvira himself. Amazingly, some isolated Jain communities have survived to this day in these regions. History and current status of Jains in different parts of India are presented. Some of these communities have become very small but have a glorious heritage. For example, there are now only a few thousand Tamil Jains, but a large fraction of classical Tamil literature was written by the Jains. The history of Jains of Punjab is connected with legendary Acharya Kalakacharya. Even in Gujarat, Rajasthan and Madhya Pradesh, we find diversity among the Jains. There are even Dalit and Brahmin Jains. I will discuss the fact that Jainism was never restricted to a specific group or region, and thus is truely universal.
Ja memabohat
For Pers
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