Dear Gentlemen

I admire and respect Jainism a lot. I am Luiz I have some doubts:

1) How did Lord Mahaver discovered the existence of vayukayas?If we don´t get to
see the vayukayas.

2)Can vayukayas enter into the mouth?

sincerely

luiz
___________________________________________________________________________________
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Ligue 00 + 21 + código do país + número do telefone

www.embratel.com.br






JainNet http://www.jainnet.com - Comprehensive Resource on Jainism.

Dear Mr. Pritish Shah

Thank you very much for your excellent explanation. Excuse me but my englis is
poor, please see if meu think is correct:

when a person speaks,this person doesn´t speak direct (non-stop),this person
speaks,stop and so continue to speak,when this person stop( close the mouth)and
next to speak(open the mouth),so in this intervale i.e. when the mouth close and
after open, can does the mouth inspires the air ? so , can vayukaya enter into
the mouth?

I admire and respect the life monastic Sthanakwasi?Do you know any Monk
Sthanakwasi?

Sincerely

luiz
________________________________________________________________________________\
___
Nas ligações internacionais, do fixo ou do celular, a Embratel é sempre
a sua melhor opção

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Jai Jinendra,

Myself Pinkesh Shah residing at Goregaon (W), Mumbai.
Its very heartening to have our religious site & to top up is Jain discussion forum group.
I m working as a Lab. Assistent in College.
I like to read about religion but am specific to certain things like knowing about the history of our god, what to eat & what not to eat, what r the things that v shd not do 2 avoid from doing sin, how 2 pray to god i.e., liie while entering in the temple v shd say "Namo Ji Na Nam",.

Send us the details about our religion via mail.

Regard's,


Pinkesh Shah
Cell No. : 98190 32161
Mumbai

mokshamargasya netaram bhettaram karmabhubhrtam
        jñataram vishvatattvanam vande tadgunalabdhaye

Jaya Jinendra

JAIN UDDHARANA KOSHA Vol. 1
(A Collection of the Citations in Prakrit and Sanskrit
as found in the Jain texts, commentaries and the like)
Comp., Ed., Intro., Bibliog.., Variants, Indices, etc.
By Dr. Kamalesh Kumar Jain
Foreword by Prof. S.R. Banerjee
B.L.I.I. Series no. 16
2003    250 x 190 mm    621 pages
81 208 1980 2    Hardcover

"The value of this Kosh is indeed, incomparable. It has manifold
purposes. First of all, these quotations inform us (about) the type
of non-Jaina texts that were utilised by the Jains. In order to build
an edifice of Jaina thought and ideas, these quotations will help to
record the development of Jaina philosophical ideas and concepts.

It is from the citations used by Jain commentators that we can
glean the history and scope of the role that Jains played in the
development of Indian epistemological thought.

Jainism is one of the major three religions of India. It has made
manifold contributions to Indian culture, ethics and spirituality.
Jains have played an active role in shaping India's astrology,
astronomy, mathematics, linguistics, literature and languages.

Jaina philosophical treatises come to the forefront with
Kundakunda's pioneering and unmatched Prabhrta works in
Prakrit, and Vacaka Umasvati's magnum opus, the
Tattvarthasutra in Sanskrit.

Jaina literature is vast. Thousands of works on every topic under
the sun. Many of these works have been lost with the passage of
time. Only their essence remains preserved in the form of citations
or Uddharanas. These Uddharanas, all in Sanskrit or Prakrit, have
been divided into three time phases.

1. Volume One will cover all those from 4 CE to 9 CE
2. Volume Two will cover all those from 10 CE to 13 CE
3. Volume Three will cover all those from 14 CE to 19 CE

The present Volume covers all Prakrit and Sanskrit Uddharanas
from 4 CE and earlier, to 9 CE.

The volume has been painstakingly edited by the diligent scholar
Dr. Kamalesh Kumar Jain in nine years. It has been dedicated to:

                  "The Sacred Memory of

P A N D I T   N A T H U R A M   P R E M I

A Renowned Scholar of Jaina Literature and History"

It could not have been dedicated to a more deserving person.

|| sarvatra shubhamastu ||
    Manish

HINDI GRANTH KARYALAY
Booksellers and Publishers
9, Hirabaug, C.P. Tank, Mumbai 400004 INDIA
Phones: +91 22 20622600 / 23826739
E-mail: manish.modi@...
Web: www.hindibooks.8m.com

To order books please write to <manish.modi@...>

Want to know about the latest publications in Jainism, Sanskrit
and ancient Indian wisdom?
Please click on http://groups.yahoo.com/group/JainandIndology/
Else, send an email to <JainandIndology-subscribe@yahoogroups.com>

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Please click on  http://groups.yahoo.com/group/Hindibooks/
Else, send an email to <Hindibooks-subscribe@yahoogroups.com>

From what I know, the goal of the Jaina dharma is to conquer yourself,
purify your soul, and be liberated from karmas--which in Jainism are actual
physical substance (impercievable from the senses) from beginngless time
that get mixed with a soul and casue it to be in bondage.

>From: silex@...
>Reply-To: jainlist@yahoogroups.com
>To: jainlist@yahoogroups.com
>Subject: [JainList] Jainism Goal?
>Date: Sun, 30 Jan 2005 16:20:57 -0500 (EST)
>
>
>What is the Goal of jainism? Buddhisms goal is to end all suffering..
>Christianity is to be saved from Gods Wrath..
>
>Is there a Intro to Jainism book?
>
>Ken
>
>
>
>

I want to learn more
about the philosophies of jainism as my knowledge of jainism is
limited (being that i was born and raised in the usa) particularly i
have a question about the 'jain cycles of life' and how it says we are
in the 5th time era and that noboday will be enlightened fo another
80,000 years. i would like someone who knows more about the 'cycle' to
explain it. i look forward to any response.

thanks,
Tejas

mokshamargasya netaram bhettaram karmabhubhrtam
        jñataram vishvatattvanam vande tadgunalabdhaye

Jaya Jinendra

THE SACRED BOOKS OF THE JAINS

This was the first systematic attempt in India to publish English
translations of the sacred and secular works of the Jains.
Eminent Indologist Dr. S.C. Ghoshal was the Series Editor.
The books were all published by Kumar Devendra Prasada,
at his Central Jaina Publishing House, Arrah (Bihar) from
1917 - 40.

Here are the eleven Volumes that were published:

Vol. 1 Dravya Sangraha / Nemicandra / ed. Ghoshal, S.C.
Vol. 2 Tattvarthadhigama Sutra / Umasvami / ed. Jaini, J.L.
Vol. 3 Pañcastikayasara / Kundakunda / ed. Chakravarti, A.
Vol. 4 Purusarthasiddhyupaya / Amrtacandra / ed. Prasada, Ajita
Vol. 5 Gommatasara Jivakanda / Nemicandra / ed. Jaini, J.L.
Vol. 6 Gommatasara Karmakanda - I / Nemicandra / ed. Jaini, J.L.
Vol. 7 Atmanusasana / Gunabhadra / ed. Jaini, J.L.
Vol. 8 Samayasara / Kundakunda / ed. Jaini, J.L.
Vol. 9 Niyamasara / Kundakunda / ed. Jain, U.S.
Vol.10 Gommatasara Karmakanda - II / Nemicandra / ed. Prasada, Sital
Vol.11 Pariksamukham / Manikyanandi / ed. Ghoshal, S.C.

The format followed in each of the books was :
1. the original text in Devanagari
2. the original text in Roman
3. Sanskrit chaya / anvayartha
4. original commentary & explanatory and critical notes accompanying
the text with cross references and copious footnotes all printed on the
same page, for ease of reading.

This was to ensure that scholars and laymen, Jains and non-Jains
could all read and study the important Jaina scriptures. In this way,
the fountainhead of Jaina wisdom could be made available to people
who were hitherto denied this opportunity owing to not knowing
Prakrit and Sanskrit.

With the exception of Volume 9, Niyamasara, all of the above have
been reprinted and are available for sale.

The details are as under:

DRAVYA SANGRAHA (Prakrit - English)
By Nemicandra
With DRAVYASANGRAHAVRTTI (Sanskrit)
By Brahmadeva
Ed.; Intro.; Tr., Notes & Comm. in Eng. by Dr. S.C. Ghoshal
Sacred Books of the Jains Volume One
First published 1917 by "The Central Jaina Publishing House"
1990    230 x 160 mm    234 pp
81-7019-366-4    Hardcover

'Davvasangaho', or 'Dravya Sangraha' is preliminary work on Jaina
ontology. Hence, the first book that ought to be studied by the
student of Jainology. It consists of 58 aphorisms in Prakrit, that
illustrate the entire Jaina theory of substances.

The author, Nemicandra Siddhanta-Cakravarti is famed for his
lucid style, encompassing the whole of Jaina scriptures in his
brief but highly readable tracts.


TATTVARTHADHIGAMA SUTRA (Sanskrit - English)
By Umasvami
Ed.; Intro.; Tr., Notes & Comm. in Eng. by J.L. Jaini
Sacred Books of the Jains Volume Two
First published 1920 by "The Central Jaina Publishing House"
1991    215 x 140 mm    242 pp
81-7019-381-8    Hardcover

Umasvami's 'Tattavarthadhigamasutra' is one of the most valuable and
important books on Jainism. Besides being the first major Jain work
in Sanskrit, it is a work that sums up the Nirgrantha philosophy in a
nutshell. It is a seminal work, and it lays the framework for Jain
epistemology and ontology as well as sows the seeds of Jain logic.

Not surprisingly, it is considered the bible of Jainism, venerated and
fully accepted by all sects of Jainism.

The author, Umasvami has been claimed to be Digambara, Svetambara
and Yapaniya! He combines arthalaghava with sabdalaghava in this
scripture.


PANCASTIKAYASARA (Prakrit - Sanskrit - English)
By Kundakunda
With TATTVAPRADIPIKA (Sanskrit)
By Amrtacandra
Ed.; Intro.; Tr., Notes & Comm. in Eng. by Prof. A. Chakravarti
Sacred Books of the Jains Volume Three
First published 1920 by "The Central Jaina Publishing House"
2001    245 x 185 mm    297 pp
81-263-0725-0    Hardcover

Pañcastikayasara, or the essence of reality, by Kundakunda is part of
his trilogy, known as the prahbrta-traya or the nataka-traya. In his
concise but comprehensive style, Kundakunda explains the Jaina
concepts of Ontology and Ethics. Jainism recognises the five asti kayas,
jiva (soul), pudgala (matter), dharma (medium of motion), adharma
(medium of rest), and akasa (space).

It is said that Kundakunda composed the Pañcastikayasara for
sankseparuci students. Hence, the work serves as a brief version of the
Jaina doctrine.

The Introduction by Prof. A. Chakravarti is highly erudite and deserving
of deep study.


PURUSARTHASIDDHYUPAYA (Sanskrit - English)
By Amrtacandra
Ed.; Intro.; Tr., Notes & Comm. in Eng. by Ajita Prasada
Sacred Books of the Jains Volume Four
First published 1930 by "The Central Jaina Publishing House"
1990    240 x 160 mm    100 pp
81-7019-381-8    Hardcover

This work by Amrtacandra is a succinct treatise on Ahimsa in all its
aspects. It establishes that all evil thoughts, words and deeds; all
immorality; every sin is covered under himsa. Even where there is
only bad intention; malice and ill will are not acted upon, the inherent
spiritual purity of the of the person who has entertained such thoughts
is sullied and hence himsa has been committed.

Himsa to others must be avoided. As himsa to oneself is undesirable,
the desire to cause himsa to another harms the soul and must be seen
as voluntarily causing injury to oneself; for which there is no
justification or extenuation.

In the words of the ed. Ajita Prasada, Purusarthasiddhyupaya is a
"treatise of high authority on ahimsa, the root-principle of Jainism."


GOMMATASARA JIVAKANDA (Prakrit - Sanskrit - English)
By Nemicandra
Ed.; Intro.; Tr., Notes & Comm. in Eng. by J.L. Jaini
Sacred Books of the Jains Volume Five
First published 1927 by "The Central Jaina Publishing House"
1990    245 x 160 mm    414 pp
81-7019-357-5    Hardcover

Gommatasara Jivakanda deals primarily with the soul. It is a
compilation of the answers given by Acarya Nemicandra Siddhanta
-Cakravarti to queries raised by King Chamunda Rai. In this,
Nemicandra explains in detail the ontology and epistemology of
Jainism, holding forth on topics such as the sub classes of the eight
types of karmas; and the co-relation between the gunasthanas of the
soul and the asrava, bandha, samvara and nirjara of karmas from the
souls of all living beings, right from the one-sensed living beings to the
five-sensed ones.

The answers are all sourced from the Satkhandagama and the
Kasayapahuda, and their famous Maharastri commentaries, the
Dhavala, Mahadhavala and the Jayadhavala. The major part of the
Gommatasara is based primarily on the Dhavala commentary by
Virasena and Jinasena.


GOMMATASARA KARMAKANDA - I (Prakrit - Sanskrit - English)
By Nemicandra
Ed.; Intro.; Tr., Notes & Comm. in Eng. by J.L. Jaini
Sacred Books of the Jains Volume Six
First published 1927 by "The Central Jaina Publishing House"
1990    225 x 145 mm    324 pp
81-7019-379-6    Hardcover


GOMMATASARA KARMAKANDA - II (Prakrit - Sanskrit - English)
By Nemicandra
Ed.; Intro.; Tr., Notes & Comm. in Eng. by Br. Sital Prasad
Sacred Books of the Jains Volume Ten
First published 1937 by "The Central Jaina Publishing House"
1991    225 x 145 mm    428 pp
81-7019-363-X    Hardcover

Gommatasara Karmakanda is a scientific look at the karma theory
of the Jains. It explains the consequences evil, of sin and their karmic
repercussions. It delves deeply into the philosophy of karmas, and
describes how karmas cause bondage and tie the soul into the cycle
of births and rebirths.

Being a religious work, it also shows the way to get rid of karmas,
and tells us that true knowledge and right conduct combined with
right motivations can lead to spiritual empowerment and freedom
from mortal shackles.


ATMANUSASANA (Sanskrit - English)
By Gunabhadra
Ed.; Tr. & Comm. in Eng. by J.L. Jaini
Sacred Books of the Jains Volume Seven
First published 1928 by "The Central Jaina Publishing House"
1991    240 x 160 mm    83 pp
Hardcover

Atmanusasana, as the title suggests, is a discourse to the soul. Acarya
Gunabhadra lived in the ninth century CE and wrote in Sanskrit. This
work focuses on Adhyatma, and has 270 slokas. The book addresses
the ascetics and serves as a great motivator and guide. It has such
priceless gems as:

arthino dhanamaprapya banina 'pyavitrptitah
kastam sarve'pi sidanti parameka munih sukhi

Atmanusasana, Sloka 65

The poor are unhappy for lack of wealth, the rich are unhappy for
lack of contentment. only the monk is truly happy.

The Jaina position on papas and punyas is explained thus:

pura sirasi dharyante puspani vibudhairapi
pascatpado'pi naspraksitkim na kuryadgunaksatih

Atmanusasana, Sloka 140

When fragrant, (while the stocks of punya last), the flowers are placed
by the celestials on their heads and bodies. Once the flowers lose
their freshness and fragrance (when the stock of punya is over), the
same flowers are thrown away. It is difficult to say all (the bad things)
that can result from the draining away of punyas.

The formula for permanent freedom from the vicissitudes caused by
papas and punyas, and the attainment of immortality:

jñanasvabhavah syadatma svabhavavaptiracyutih
tasmadacyutimakanksan bhavayejjñanabhavanam

Atmanusasana, Sloka 174

Knowledge is the true attribute of the soul. Knowledge is the svaguna
of the soul and hence indestructible and immortal. Hence, one who
desires immortality should concentrate upon and attain the knowledge
of the soul.


SAMAYASARA (Prakrit - Sanskrit - English)
By Kundakunda
With ATMAKHYATI (Sanskrit)
By Amrtacandra
Ed.; Intro.; Tr., Notes & Comm. in Eng. by J.L. Jaini
Sacred Books of the Jains Volume Eight
First published 1930 by "The Central Jaina Publishing House"
1990    245 x 165 mm    225 pp
81-7019-364-8    Hardcover

This work has immortalised Kundakunda's position in the pantheon
of Indian spiritual masters. Samayasara is to Jainism what the
Upanishads are to the Brahminical system. Samayasara, the essence
of the soul, is the last word in Jaina Adhyatma. This edition also has
the first ever Sanskrit Tika by the legendary Amrtacandra. The tika is
known for its high-flown language and elegant imagery. The English
commentary by Jaini adds meaning to the original work, and makes it
comprehensible to the common man.


PARIKSAMUKHAM (Sanskrit - English)
By Manikyanandi
With PRAMEYARATNAMALA (Sanskrit)
(A laghuvrtti on Pariksamukham)
By Anantavirya
Ed.; Intro.; Tr., Notes & Comm. in Eng. by Dr. S.C. Ghoshal
Sacred Books of the Jains Volume Eleven
First published 1940 by "The Central Jaina Publishing House"
1990    245 x 160 mm    346 pp
81-7019-365-6    Hardcover

Pariksamukham is at once lucid and perfectly organised work on Jaina
logic. It is a pioneering effort and a benchmark in the post Akalanka era.
Two major commentaries, Prabhacandra's Prameyakamalamartanda
and Anantavirya's Prameyaratnamala were written on this work. Even
Devasuri's Pramananayatattavlokalankara and its auto commentary
Syadvadaratnakara were largely based on the Pariksamukham.

Manikyanandi in his Pariksamukham closely follows the lead taken
by Akalanka. He defines pramana as apurva svaparavyavasayi jñana.

Manikyanandi has a mind of his own, and unlike his predecessors, he
places Agama under paroksa pramana. Writing in an increasingly
hostile age, when Jainism was coming under attack from all sides,
Manikyanandi added vyayasaya or niscaya to the Jaina definition of
pramana, in order to differentiate Jaina Nyaya from the Buddhist school
of logic.

Manikyanandi belonged to the Nandi Sangha of the Digambara order.
Pariksamukham has been described by commentator Anantavirya as
"Nyayavidyamrta". This is because Manikyanandi brings together Jaina
nyaya in its entirety and single-handedly formulates the "Jaina Nyaya
Sutras".

The Introduction by Dr. S.C. Ghoshal is scholarly and absorbing. It is
has a wealth of accurate, well-researched information.


|| sarvatra shubhamastu ||
    Manish

Web: www.hindibooks.8m.com

Want to know about the latest publications in Jainism, Sanskrit
and ancient Indian wisdom?
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Dear Chandreshbhai
You have a valid query. It is assumed that dairy products are essential
sauces of protein for non meat eating individuals. In fact, soy milk, and
other soy products are significantly better than dairy products. Ounce per
ounce, soy has more protein than even meat!. Spinach is a great source of
calcium, iron  as well as vitamin A. In fact, excess consumption of dairy
products leaches out calcium from the bones and make them brittle. In China
as well as in Singapore, the consumption of daity products is minimal. Most
children grow up without any dairy milk and are much healthier.  I have been
vegan for over five years now and I have not had any health issues what so
ever, not even a common cold (which used to be a chronic problem earlier)! I
don't have to worry about putting on weight. I initially lost about 15 lbs
and than the weight stabilized and has been maintained within 5 lb range
without any special effort. One added benefit - my hair which had started
turning gray has turned black again!
Information bellow is added for the benefit of the readers interested in
vegan diet, but have nutritional concerns.
Sources of Protein in a Vegan Diet
Whole grains (eg. whole wheat flour, bread and pasta, brown rice, oats,
rye), nuts (eg. hazels, cashews, brazils, almonds), seeds (sunflower,
sesame, pumpkin), legumes/pulses (peas, beans, lentils), soy products
(flour, soy milk, tofu, tempeh).

Sources of Carbohydrates in a Vegan Diet
Whole grains (e.g. wheat, oats, barley, rice), whole-wheat bread, pasta and
other flour products, lentils, beans, potatoes, dried and fresh fruit.

Sources of Fats/Oils in a Vegan Diet
Nuts and seeds, nut and seed oils, vegan margarine, avocados.

Sources of Essential Fatty Acids in a Vegan Diet
Two polyunsaturated fatty acids not made by the body are linoleic acid
(omega 6 group) and alpha-linolenic acid (omega 3 group).

Linoleic Acid
Safflower, sunflower, corn, evening primrose & soy oils.

Alpha-linolenic Acid
Flaxseed, pumpkin seed, walnut, soy & rapeseed (canola) oils.

Note: The correct balance for omega-6:omega-3 intake is roughly 3:1

Sources of Minerals in a Vegan Diet
Calcium for Vegans
Nuts, seeds, pulses (eg. soy beans, tofu, miso-fermented soybean curd,
haricot beans), molasses, carob, parsley, spinach, figs (dried), sea
vegetables, grains (eg. oatmeal), fortified soy milks.

Iron for Vegans
Nuts, seeds, pulses, grains, dried fruit, sea vegetables, parsley, spinach
and other green leafy vegetables, molasses, miso.

Zinc for Vegans
Wheatgerm, whole grains (whole wheat bread, rice, oats), nuts, pulses, tofu,
soy protein, miso, peas, parsley, bean sprouts (alfalfa).

Sources of Vitamins in a Vegan Diet
Vitamin A for Vegans
Carrots, spinach, pumpkins, tomatoes, dark greens, vegan margarines

Vitamin B for Vegans
Nuts, wholegrains, oats, muesli, pulses (peas, beans, lentils), yeast
extracts, green leafy vegetables, potatoes, mushrooms and dried fruit

Vitamin B12 for Vegans
B12 supplements, fortified yeast extracts, soy milks (eg Plamil), TVP
products, some breakfast cereals (eg. Nutri-Grain) - check labels. Seaweed
and fermented products (eg. tamari, miso and tempeh) may contain some B12
but they are not reliable sources.

Vitamin C for Vegans
Red and blackcurrants, berries, citrus fruits (e.g. oranges, lemons,
grapefruit), green vegetables, potatoes.

Vitamin D for Vegans
Action of sunlight on the skin, vitamin D-fortified foods like vegan
margarines, some soy milks (eg. Plamil) and supplements.

Vitamin E for Vegans
Nuts, seeds, whole grains and flours, vegetable oils

Folate for Vegans
Wheatgerm, raw/lightly-cooked green leafy vegetables (eg. broccoli,
spinach), yeast, yeast extracts, nuts, peas, green 'runner beans', oranges,
dates, avocados, whole grains.



---- Original Message -----
From: "Chandresh Shah" <reachchandresh@...>
To: <sudhir@...>
Sent: Tuesday, January 25, 2005 1:47 AM
Subject: Ahimsa and Jainism - IV Query !


> Hello Mr, Sudhir,
>
> Just to give you a Brife introduction i am Chandresh Shah and
> currently live in Muscat, Oman.
>
> It was quite intresting to see the insight you have on the Dairy
> Products, and also to see your perspective on the same in relation to
> our Jain way of Living.
>
> Just had a query as to how people might be compensating thier dietry
> requirments when not be consuming Milk Based Products, specially in
> the Contest that we do not also eat  any Meat/Egg related products.
>
> regards
> Chandresh
>
>

JAI JINENDRA

THIS TOPIC IS REALLY THE WAY TO A BETTER UNDERSTANDING

OUR CONCEPTS & MISCONCEPTS BEGIN FROM THE DAY WE ARE BORN & THE PROCESS
CARRIES ON THRU LIFE

IF STARTING POINT FOR ANYONE WAS PRESENTATION OF THE WHOLE & COMPLETE
TRUTH  OF EVERYTHING IN THE COSMOS & IF WE UNDERSTOOD THIS ENTIRELY
THEN THERE WOULD BE NO QUESTIONS

IF ALL THE SCRIPTURES & ALL THE DIFFERENT RELIGION DESCRIPTIONS OF LIFE
& COSMOS WERE THE TRUTH THAN THEY ALL WOULD BE SIMILAR -- SINCE THERE
CAN BE ONLY ONE ULTIMATE TRUTH

THIS WOULD BE LIKE SAMYAG GNYAN & THEN KEVAL GNYAN

TO STATE THIS IN A DIFFERENT WAY -- WE ALL CATCH THIS TRUTH PARTIALLY ,
THE REMAINING PARTIAL IS UNTRUE OR ILLUSION -- WHICH IS WHY WE KEEP
GOING IN CIRCLES AS TO WHAT IS TRUE & WHAT IS NOT -- & DO NOT GET TO
THE GRAVITY OF THIS  ,  WHICH IS WHAT THE TIRTHANKAR HAS GIVEN TO US --
ATMAGNYAN & LOKAKASH

THE IDENTITY TO A RELIGION IS THE "ISM" -- WHICH SAYS ONE WOULD FOLLOW
THE TENETS OF THAT MYTH OR MYTHOLOGY

WHEN WE TRY TO DEFINE THIS ATMAGNYAN  AS AN "ISM" OR AS A JAINISM WE
PLACE MAHAVIR & TIRTHANKERS AT THE FOREFRONT , ADD SOME PIECES OF
ATMAGNYAN TO IT & THEN ADD SOME SANSARIK RITUALS ALONG WITH SOME
ILLUSIONS -- & THEN CALL THIS JAINISM

NOW LIVING IN INDIA , BEING A MINORITY AS A JAIN IN A MAJORITY OF
HINDUS  -- WE ARE ALWAYS OVERTAKEN BY THE FEELINGS OF THE MAJORITY THAT
JAINISM  IS OFFSHOOT OF HINDUISM --JUST ANOTHER ILLUSION AMONGST SO
MANY THAT ONE CANNOT EASILY RESOLVE -- TO RESOLVE IT VERY SIMPLY IS IF
YOU ARE A JAIN FOLLOWER YOU ARE A JAIN , IF YOU WANT TO BE HINDU OR
ANYTHING ELSE MAY YOU BE THAT -- IF YOU DESIRE TO BE A JAIN THEN GET TO
THE GRAVITY OF THE MATTER -- BECAUSE THAT COMPLETENESS IS NOT FOUND IN
ANY OTHER RELIGION OR SCIENCE

FOR ANY JAIN OVERSEAS -- A SIMILAR FEELING MAY CARRY ON -- SINCE AT
MOST PLACES IN A LOCALITY OF INDIANS THE MAJORITY WILL BE HINDU -- & A
HINDU HAS MORE COMMONER LIFESTYLE & THINKING TO A JAIN THAN A CHRISTIAN
OR A BRITISHER OR AMERICAN -- SO THIS FEELINGS FROM HOMELAND INDIA DO
NOT SEEM TO RESOLVE -- MANS MOST COMMON ENTERTAINMENT IS FILMS/MOVIES
-- MOST HINDI MOVIES CARRY A WEIGHT OF HINDU CULTURE & THINKING

ALL ONE CAN SAY IS "GOD" DID NOT MAKE AS MANY JAINS -- SO LEARN TO BE
JAIN WHERE EVER YOU ARE -- EVEN BETTER , LEARN THE GOOD TENETS OF JAIN
UNDERSTANDING -- THESE ARE VERY DIFFICULT TO KNOW UNDERSTAND ACCEPT OR
PRACTICE IN THIS KAAL ---  (HAVE NO MISCONCEPT -- THERE IS NO CREATOR
GOD , THERE IS NO ONE WHO MAKES ANYONE JAIN , IF YOU ARE BORN IN A JAIN
FAMILY - I WOULD SAY YOU ARE JUST VERY LUCKY !!!!! )

OM NAAMO TO ALL ARIHANTAS, SIDDHAS & THEIR FOLLOWERS

from NILESHKUMAR KOTHARI

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--- Sreepalan VC <sreepal5058@...> wrote:

>
>
> Samyak Darshan
>
> Dear Shri Paresh D Motiwala and Shri Y Malaiya,
>
> Sub: Common fallacies about Jain Dharma
> Ref: Tue.4th an ‘05
>
> Let soul secure samyakthva.
>
> Reproduced for the benefit of valued participants.
>
> Right you are in placing on board the wrong
> misconception of the Universal Truth – Jina Dharma.
>
> It is neither an ‘ism’ nor a religion nor an offshoot
> of Hinduism.
>
> Hinduism is a conglomeration of various Vedhic
> thinkers with varied perceptions on realities or the
> universe, as you all know.
>
> Jina Dharma is universal truth – universal Dharma -
> all embracing truth applicable for all times, all
> places and all living beings and not merely to human
> beings as expressed by many here in the discussion
> board as well as elsewhere.
>
> It is not an ‘ism’ in the sense that it is propounded
> by all knowing entity ‘Sarvagyna’ as the contents
> ‘ism’ are man made and intended for the impermanent
> and passing mundane existence.
>
> It is not also a religion as religion is set rules and
> regulations or code of conduct for the co-existence of
> people professing one faith and also it is pertaining
> to one place, time and group of people of the same
> faith.
>
> It is not an offshoot of Hinduism too and their
> various shades viz, Memamsam, Vaishesikam, Nyayikam
> etc., besides their current Savivism, Viashnavism and
> their sub sects as it differs in almost all the core
> principles viz., God and Godhood, universe and its
> components, number and composition of substance,
> qualities and their modifications or expressions,
> Moksha – the ever lasting bliss and the path to
> achieve it and more specifically ‘Anekanth’ the symbol
> Jina Dharshan or Jina Saasan and contents of Pramaann
> – vyavahaar and nischaya and many more are neither
> available or if available, are in part only.
>
> Jina Dharma is Vasthu dharma i.e., Nature of substance
> and for the nature of the substance, it is any one’s
> common sense to know that there cannot be one author
> or any one individual. Since it is nature which is
> beginning less, endless, uncreated and indestructible
> so on so forth and so for nature who can be an author
> but there used to be now and then the presence of
> world teachers – Thirthankars to periodically
> replenish or rejuvenate the followers who suffer the
> damage caused by the influx of propagation of other
> thinkers of other faiths.
>
> Brahma, if rightly understood, is soul and soul only
> and those who wish and profess to know, believe and
> conduct themselves, as soul is Brahmin. Therefore
> truly speaking the followers of Jina’s revelation and
> conduct themselves in the path of Jinendra Baghavaan
> are only Brahmins or Brahmachaari who are dwelling in
> their soul and not a sect, as it is understood now and
> expressed.
>
> Those interested in self – soul alone can gain entry
> into the of unadulterated infinite bliss and in other
> words
> Jina Dharma is Atma Dharma.
>
> Truth is Kevalin’s and rest is mine,
>
> “Know thyself and be thyself” is the essence of the
> revelations of all Kevalins, by Kevalins and for
> Kevalins.
>
> Now for the participants,
>
> Yours brotherly,
> sreepalan
>
>
> --- "Paresh D. Motiwala" <jin_par@...> wrote:
>
> >
> > Another fallacy
> >
> > --- Jainism is an offshoot of Hinudism.
> >
> > regds,
> > Paresh
> >
> >
> >  --- ymalaiya <ymalaiya@...> wrote:
> >
> > ---------------------------------
> >
> > Jainism is the religion of a small but very special
> > people. Most
> > people don't know much about Jainism, if they
> > anything
> > at all. They
> > often accept what they see in popular press or on
> > the
> > web.
> >
> > We we give information about Jainism to others, we
> > need to keep the
> > popular misconceptions in mind so that we can
> > clarify
> > them.
> >
> > What are the common fallacies about Jainism? Here
> > let
> > me mention a
> > couple of them. Can you share what you may have
> > heard
> > from your non-
> > Jain friends or other people? I think we need to
> > make
> > a list and
> > prepare appropriate explanations.
> >
> > Here are two examples:
> >
> > - Jainism was founded by Lord Mahavira.
> >
> > - Jainism arose as a protest against Brahmanism.
> >
> > What other fallacies have you come across in India
> > or
> > overseas in
> > USA, UK etc?
> >
> > Yashwant


=====

       NILESHKUMAR  KOTHARI

jinatma@...




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Dear Ravish,
It is appreciable that u r in quest of knowlwdge.
i would like to little bit satisfy u.

> Q1. Why Jainism could not spread far and wide as
> Budhism, although Mahavir Baghvan was senior
> contemporary of Gautam Budh?
Ans: Jains were, at that time,in my opinion, mainly
looking for their Atmotthana & not for publicity. To
popularise an "Ism" one has to compromise  on their
principle. The then preachers were not ready to do so
,hence the religion was not much spreaded.
U know, Buddhism spreaded all over, especially in
south east asea, china & japan, but the base became so
weak that it has been vanished from China in a single
stroke of communism.
dear Friend, one has to choose between quantity &
quality.
> Q2. Why is that Jains have appeared to be the most
> educated community of India with 94.4% literacy
> rate?
Ans: The Jains have highest regards for
Jnana(Knowledge & wisdom). The highest authority, The
Teerthankaras are mainly regarded for their
Kevela-jnana. Such regards always motivate jains to
learn more & more. Lot of literatures are there to
encourage/ motivate /inspire Jnana. Another reason is
absense / mild presense of superstitions in jains in
comparison to Other indian communities. The Jains are
also more a practicing religion ,so they have self-
control which again leads to more literacy & financial
soundness. Finally,Empowermwnt of women &
Sadharmi-bhakti (Co-operation among jains) is a
measure factor.

> Q3. Why Jains should consider themselves different
> from Hinduism?
This is much defined by san

> Q4. What was the religion of Baghvan Mahavir before
> he started Jainism in this yug?

Ans: As per all sacred Jain texts he was Jain not only
by birth & deeds but following the same continuosly
atleast before 3 births.

Thanx,
jyoti Kothari

>

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Dear Gentlemen

Does Jainism believe at Big-Bang?

Is Alokakasha Universe?

Are there Scientists Jainists?

sincerely

luiz
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Samyak darshan

Dear Shri Ravish Jain,

Let soul secure samyakthva.

Sub: Queries
Ref: Tue . 1st Feb. 2005
Yours are questions but are peripheral or tangential.
However it is doubt and need to be cleared as a Jain.

Q.NO.01)
Q1. Why Jainism could not spread far and wide as
Budhism, although Mahavir Baghvan was senior
contemporary of Gautam Budh?

Reply:
Firstly Jain Dharma is not Jainism. Isms are man made
mundane canons for economic or political
considerations. Jain Dharma is universal in content
and lasting bliss is its intent.

No doubt all most all the proponents the numerous
faiths in this universe are sure that the mundane
existence is all but suffering alone and search is on
to get relieved from this lasting suffering.

Soul the knower and seer – gynaatha and dhrishta alone
can know and feel the pain and pleasure. Body made out
of inert dead material do not and cannot at any point
of time the rare quality of knowing and seeing.

Faiths that do not base their findings on Soul will
not deliver goods. But all most all the faiths are
body based and those few which speak of soul are
partial or mistaken.

Content and intent of Jain Dharma is purely and
exclusively soul based Dharma.

You know that soul and body are co housed from
beginning less time and soul is conscious and non
physical substance but body is physical and non
conscious substance.

Of course all the other 5 of the 6 kinds of substances
which constitutes this universe are also explained
only to distance them as they are of no use for the
attainment of lasting bliss an inseparable quality of
soul. Soul is invisible and body, the inert dead
material is visible. Thus visible body carries more
faith among the world population as sensory feelings
constantly remind only body and not soul.

Budhism is one such faith which does not carry faith
on the existence of soul and its accent is more on the
impermanency of the world. Therefore the sensory
pleasures take the toll and the dominance and spreads
faster and wider.

That apart, archeological findings thorough out the
world do prove the prevalence of the followers of Jina
Dharma but human beings be it Jain or non jain
succumbs to the pressures of sensory pleasures in the
endless passage of time.


Q2. Why is that Jains have appeared to be the most
educated community of India with 94.4% literacy rate?

Reply:
To be born as Jain is the result of utmost punnya and
naturally the intelligentsia is of high order besides
the population being small the percentage of literacy
also contributes for its high rate.

Q3. Why Jains should consider themselves different
from Hinduism?

Reply:
Jina Dharma is based on nature of substance and
Hindusim a conglomeration of multi faced faiths are
based on super power or mono or multi gods.

Q4. What was the religion of Baghvan Mahavir before he
started Jainism in this yug?

Reply:
Baghavaan Mahavir was born in a Kshatriya family and
HE was the follower of Jina Dharma as Jina Dharma has
no beginning and no ending.

Truth is of Kevalin and rest is mine.

Know thyself and be thyself is of Kevalin, by Kevalin
and for Kevalin.

Now for the participants,

Yours brotherly,
sreepalan

---

Dear Luiz,

1.I do not find any reference of Big-bang in Jain
texts. But principally there is no agreement or
disagreement about the same except as per Jain faith
universe is eternal.
2.No. Alokakasha is a place where no substance except
akasha exists. As per jain metaphysics there are 6
substances (Shat Dravya) namely 1. Dharmastikaya 2.
adharmastikaya 3.Akashastikaya 4.Pudgalastikaya 5.
jeevastikaya 6.Kala. All these may be compared with
ether, field,space, Matter, soul, & time of the modern
vocabullary. Lokakasha ,where all these 6 substances
exists, can be compared with the Universe.
3. I can not properly understand ur 3rd querry about
Jainists/ scientists. Pls clear the same.
Thanx,
Jyoti
--- luizmtr@... wrote:

>
> Dear Gentlemen
>
> Does Jainism believe at Big-Bang?
>
> Is Alokakasha Universe?
>
> Are there Scientists Jainists?
>
> sincerely
>
> luiz
>
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> Disque 0 + 21 + código da cidade + número do
> telefone
>
> www.embratel.com.br
>
>
>
>
>




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Samyak darshan

Dear Shri Pinkesh Vasant Shah,

Let soul secure samyakthva.

Sub: Scriptures for study – prayer / pooja – edible
things and purpose.
Ref: 8st Feb. 2005

Kind of you to have gone thro’ the submission and
thank for the sentiments expressed.

Now for the points raised the following is placed.

Scriptures for study:
Not knowing the level of your information on Jina
Dharma, it is suggested to study and not read
scriptures and not called books for the purpose of
knowing and understanding, who one is and what is
one’s purpose of living in the bodied stage? Any
disagreement, and if so please come up.

Scriptures that teach one to help understand self –
soul and its purpose while in mundane stage are two
kinds and one is basic and fundamental and the other
is advanced.

Any shravakaachar – house holders’ duty or conduct and
Shri Dhravayasangrah will be more suitable to start
with. These are available in English, Hindi and
Gujarati.

Self study – swaadhyaaya – is the first step in the
study of Jina Dharma as Jina Dharma is only about
swa-dharma – nature of self/soul or swa-darshan –
belief or sight of self - soul.

Prayer / Pooja:
Prayer is a method of concentrating one’s thinking by
chanting either with or without sound on the qualities
of self. And in doing so one has to get the
inspiration of role model’s qualiteise – i.e.,
Thrithankar’s or Arihant Paramseshtin’s whose idol is
available in Jinaalaya.

The purpose of the prayer is to remember one’s own
qualities which are in no way different from that of
Arihant and which remembrance help one to emulate Him
and become pure - Siddha.

This activity if done properly keeps away one from the
inflow of paap karma and causes inflow of punnya
karma.

Pooja:
To worship one who has attained liberation from the
cycle of birth and death and secured ever lasting
bliss – Nirvaan is called pooja. ‘Poojyako poojna
pooja’ meaning to remind one of one’s own qualities by
  praising the qualities of the deified one – Arihant
Parameshtin who has zeroed his connections with this
world and so called poojya. Besides HE is no less or
more than any soul and committing oneself before the
idol of Arihant Parameshtin that one will follow HIS
footsteps to reach HIS stage.

This is also another kind of activity in the mundane
stage to keep away from the inflow of bad karma –
paapa karma and causes inflow of punnya karma and
indirectly help – nimitta – one to progress toward
liberation.

Consumption of food and foodstuff:
Consumption of food according to Jina Dharma is one of
the 18 defects of soul and is permitted or exempted
for a house holder with limitations and some extent to
renounced one’s as long as eating is for the purpose
of prosecuting the path of Moksha marg – liberation
path and not otherwise.

Such an act of eating for a restricted purpose, it has
to be harmless both for the eater and eaten to
restrain or contain the inflow of paap karma.

Abaksh – that which is harmful both for the eater and
eaten is called forbidden edible things.

So prefer to consume or use food stuff mostly dried
ones and least greens besides complete avoidance of
roots. Cooked foods and fruits have time limit and
confine with in it. Avoid fruits with flow of white
liquid generally called milk and are described in
detail in Shravakaachar.

Eating is only to sustain body from becoming weak and
replenish energy to perform normal day to day work.

This is the brief information which could be placed on
board the discussion table and for more details
scriptures explained herein above will provide
required information.

Truth is of Kevalin and rest is mine.

Know thyself and be thyself is of Kevalin, by Kevalin
and for Kevalin.

Now for the participants,

Yours brotherly,
sreepalan




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Dear Gentlemen

thank you very much for your e-mail , excuse me but my english is poor.

In relation my third question about Jain scientits  is :

Are there cosmologists , astronomers and physiscs profess the Jain Faith ?

Jai Jinendra

Luiz


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Dear Mr. Sreepalan,

I am very thankful for the infomation you have provided.
This has definetely helped me resolve my query.

I am Digamber Jain. But i daily go to Swetamber temple as
1) It is closer to our house
2) In our society, we are the only one to be Digamber & since childhood i use to go to Swetamber temple with my friends.
Actually i become religious just because of that only.
3) Gods are same in Digamber & Swetamber temple.

If i ask any of my friend to come to our temple than they don't come. They will just wait outside the temple.
Why is this difference within the same religion?

I have friends who are Christains, few are Catholic & few are Protestian. In there religion also the same thing is there. But they have some  logic besides not going to others Church as some belive in Jesus & some believe in Mother Marry.

Can you clarify this doubt with regards to our religion only.


Regard's,

Pinkesh Shah
Cell No. : 98190 32161



Be in touch.

Regard's,

Pinkesh Shah

On Wed, 09 Feb 2005 Sreepalan VC wrote :
>
>
>Samyak darshan
>
>Dear Shri Pinkesh Vasant Shah,
>
>Let soul secure samyakthva.
>
>Sub: Scriptures for study – prayer / pooja – edible
>things and purpose.
>Ref: 8st Feb. 2005
>
>Kind of you to have gone thro’ the submission and
>thank for the sentiments expressed.
>
>Now for the points raised the following is placed.
>
>Scriptures for study:
>Not knowing the level of your information on Jina
>Dharma, it is suggested to study and not read
>scriptures and not called books for the purpose of
>knowing and understanding, who one is and what is
>one’s purpose of living in the bodied stage? Any
>disagreement, and if so please come up.
>

Samyak darshan

Dear Shri Pinkesh Vasant Shah,

Let soul secure samyakthva.

Sub: Scriptures for study – prayer / pooja – edible
things and purpose.
Ref: 10th Feb. 2005

Kind of you to have gone thro’ the submission and
nice, it is, to have raised doubts afresh.

Now for the points raised the following is placed.

Quote:
I am Digamber Jain. But i daily go to Swetamber temple
as
1) It is closer to our house
2) In our society, we are the only one to be Digamber
& since childhood i use to go to Swetamber temple with
my friends.
Actually i become religious just because of that only.
3) Gods are same in Digamber & Swetamber temple.

If i ask any of my friend to come to our temple than
they don't come. They will just wait outside the
temple.
Why is this difference within the same religion?

Reply:
Attending temple is a good habit and maintenance of
Digamber Jain Tradition.

Digamber is one who has accepted the nirgranthathva –
possession less
ness both internal and external. Digmber means Dig =
four sides + amber = cloths. All the four sides are
the apparel for the soul. This is the meaning of
Digamber.

If the roll model – Arihant Parameshtin - to be
emulated for which only one visits temple, it should
conform to the above mentioned principle. The idol in
the Swethamber temple is all decorated as you know and
the very name suggests that it is white clad i.e.,
sweth = white + amber = cloth. Naturally it does not
conform to the truth of the Digamber Jain Darshan. You
would wonder that the whole world is in digamber
condition as is there any living or non living being
dressed except so called civilized human beings, of
course barring aboriginals?

So, it is every likely hood that you may, by passage
of time to accept  a non-nirganth condition of worship
worthy idol. Arguments may be numerous but it should
satisfy the logic and nyaaya.

Choice is one’s.

Make efforts to develop a small chaityalaya in your
house itself if enough space is there and if you can
afford and if not obtain a small Digamber Idol of 3-4
inches high, install it in the pooja room if one is
there and if not do it in a compartment in a cabinet
cleaned and kept. Daily have the darshan of Vitraag
Baghavaan. Sit or stand before the idlol and do prayer
or dhyaan daily one time or three times.
This will certainly help sprout in you passionless
ness and set peace and calmness - the quality of soul.


Religion is a tool and is the set codes of conduct for
achieving the goal or purpose of liberation and secure
one’s inalienable quality of lasting bliss. But
calling and being religious is not the be all and end
all of practicing Jina Dharma it is only a prelude or
ground work.

Doubtless, it is, that Arihant Paramehtins or
Thirthankars names both in Digamber and Swethamaber
and all other Jain traditions are same but the
depiction of their idols are not portraying the
principles THEY followed.

It is not clear from your statement who your friends
who stay away from entering Swethamber temple. Whether
they are Digambers or swethambers?

Quote:
I have friends who are Christains, few are Catholic &
few are Protestian. In there religion also the same
thing is there. But they have some  logic besides not
going to others Church as some belive in Jesus & some
believe in Mother Marry.

Reply:
Your doubt as to why two or more different thinking in
the followers of one religion is very well explained
by your own above mentioned statement relating to
Christians. It is right belief, right knowledge and
right conduct alone will deliver goods.

Truth is of Kevalin and rest is mine.

Know thyself and be thyself is of Kevalin, by Kevalin
and for Kevalin.

Now for the participants,

Yours brotherly,
sreepalan

--- Pinkesh Vasant Shah <shahpinkeshv@...>
wrote:

>   
> Dear Mr. Sreepalan,
>
> I am very thankful for the infomation you have
> provided.
> This has definetely helped me resolve my query.
>
>

mokshamargasya netaram bhettaram karmabhubhrtam
        jñataram vishvatattvanam vande tadgunalabdhaye

Jaya Jinendra

SAMAGRA JAIN CATURMASA SUCI - 2004 (Hindi)
Ed. Babulal Jain Ujjval
2004    240 x 178 mm    370 pp
Paperback

This is the only list of its kind in the Jain community! All of the
Jain community's 225 Acaryas, 2937 monks and 10376 nuns
have been covered. Their sect, sub-sect, gaccha, etc. have
been described along with the place of their four month-long
monsoon stay.

Jain monks and nuns, except for the monsoon season, move
about from place to place, not staying in one place for more
than four days. Only in the rainy season, Jain monks stay in
one place for 4 to 5 months. These months are known as the
Caturmasa. This is a period of increased religious activity in
the Jain community as the laypersons, taking a cue from the
monks and nuns, participate in group study, communal fasting,
religious rituals, etc. The Caturmasa is also a time of great
religious fervour and increased literary output, as the monks
and nuns are all staying in one place for a stretch of 4 months
and hence many new Jain publications are released at this
time.

The Jains are divided into 2 sects : The Digambaras and the
Shvetambaras. The Shvetambaras are further divided into
the Murtipujakas, the Sthanakavasis and the Terapanthis.

Hence, monks and nuns are classified in the 4 categories
of Digambara, Shvetambara Murtipujaka, Shvetambara
Sthanakavasi and Shvetambara Terapanthi.

Since Jain monks travel extensively and spend the four
months of the rainy season in various parts of India, it is a
Herculean task to get all their names, where they are staying,
their contact information, etc. and bring together this
information in one book. The editor is to be credited for
doing such a huge combinatory work.

Some interesting data:

The largest no. of monks and nuns are in the Shvetambara
Murtipujaka tradition.

Digambara Acarya Vidyasagara's is the only Jain Sangh
where all the monks and nuns are bal-Brahmacharis. No
other Jain Sangh has 100% monks and nuns who are all
bal-Brahmacharis.

This book is a very interesting and very useful collection,
extremely low priced and a great asset to any student of
Jainism.

|| sarvatra shubhamastu ||
    Manish

HINDI GRANTH KARYALAY
Booksellers and Publishers
9, Hirabaug, C.P. Tank, Mumbai 400004 INDIA
Phones: +91 22 20622600 / 23826739
E-mail: manish.modi@...
Web: www.hindibooks.8m.com

To order books please write to <manish.modi@...>

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and ancient Indian wisdom?
Please click on http://groups.yahoo.com/group/JainandIndology/
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Want to know about the latest publications in Hindi and Urdu literature?
Please click on  http://groups.yahoo.com/group/Hindibooks/
Else, send an email to <Hindibooks-subscribe@yahoogroups.com>

Hi

My name is Asu Shah. I live in USA since 3 years. I was very religious when i was in india,but now its all gone. I am studying medicine and i have some serious concerns about relating science with jainism.. i am confused a lot.

Jai jinendra

---

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JainNet http://www.jainnet.com - Comprehensive Resource on Jainism.

Dear Asu,

Jai Jinendra...

I have been in the US for just about 30 years.  I came
in the States when I was very young.  Indeed, it was
difficult to think that we can practice Jainism in the
manner as we did in India.

These days, our community has been very strong in
leveraging what ever we can to promote Jainism.
Building Dehrasars for worship and Satsang on
small/large scale basis.  We are also fortunate that
during summer months, we often get a chance to meet
with either Sadhus-Sadhavi Maharaj or Pandits and
other learned gurus.   Where there are not too many
Jains, they have often partnered with other religious
groups to come together and build a multi-religious
temples.

Regardless of whether you are in India, US or any
place, we all have learned and developed our own way
of practice Jainism.  Just because you no longer can
go to Dehrasar or Upashaya on a daily, or meet Sadhus
& Sadhavi Maharaj shouldn't mean that you are less of
a religious person.

As for my views on Science & Jainism:  At times, even
I too feel confused and get caught with doubts.
However, reading books, being in right Satsang, and
asking more learned Jains, often enough, I have been
able to resolve the conflicts in my mind.

My intent was to give you strengh to overcome your
concerns as this group and your near-by Jains will
have lot more to offer.

Mitchhami Dukkadam to all of you if I have said
anything against Jainism.  Please correct my mistakes.


Piyush.


--- Asu Shah <jigar_183@...> wrote:

> Hi
> My name is Asu Shah. I live in USA since 3 years. I
> was very religious when i was in india,but now its
> all gone. I am studying medicine and i have some
> serious concerns about relating science with
> jainism.. i am confused a lot.
> Jai jinendra
>
>
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Jai Jinendra.

I dont think so, because universe was never created nor can it be
distroyed, according to Jain dharma.

SOUMITRA BANDI

On Mon, 07 Feb 2005 luizmtr@... wrote :
>Dear Gentlemen
>Does Jainism believe at Big-Bang?
>Is Alokakasha Universe?
>Are there Scientists Jainists?
>sincerely
>luiz
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Dear Gentelmen

I am Luiz and I admire and respect Jainism. Do somebody know any monks Swetambar
Sthanakwasi? I make this question because I admire a lot the person is monk .
The life monastic is Saint and Noble.  Please if possible send a hug to a monk
Sthanakwasi. excuse me but my english is poor.

Jai Jinendra

luiz
________________________________________________________________________________\
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Do fixo ou do celular a Embratel é a melhor opção.
Disque 0 + 21 + código da cidade + número do telefone

www.embratel.com.br