gHari

Just the truth.

Although listening to the impossible humility of Haridas tonight really pulled me down a few zillion pegs, for sure.

There are three sources which always tally: scriptures, saints, and gurus. If you want to believe in the Vedas, you must cultivate the association of saints (sadhus) and gurus. The spiritual master (guru) has seen the Truth - only he can impart it.

Pick up the Bhagavad-gita As It Is. Follow the process enunciated by Lord Krsna as presented by His pure devotee. Don't study it with a view to kill Krsna. It is a process. If you really want to know that the Vedas are the 'real thing', you will need to travel to the end of the process which culminates in the presence of God. Only He can give you absolute proof.

You asked the question; this is the answer. Were you really interested? It will not be your mind that finds God. Your near death experience woke you up; now it's time to wake up your heart. That's all that God wants. Without it, He reserves the right to remain hidden behind all the words.

Lord Sri Krsna Caitanya Mahaprabhu can teach you all there is to know about loving God. It is the highest taste you can find on this planet.

Shashi,

Well, not as much dedication as I'm sure we'd like. In fact, I have likely been delegated this task to force my lazy mind to carefully read all of this very important book. I really only humbly shuffle the commas and periods; and sometimes vainly switch or juggle words there and here. The real effort was made by a wonderful unknown Bengali speaker. And I'm sure he would offer all glory to Srila Vrindavana das, who in turn constantly credits Lord Caitanya and Nityananda Prabhu for this amazing gem.

I just finished refining Madhya 9, wherein Sri Caitanya sits on Lord Visnu's throne, assuming His true identity for twenty-one hours.

The service really is the reward. It was wonderful; not full of benedictions like 13, but still absolutely riveting. Murari das is actually Hanuman, and on Visnu's throne Lord Caitanya reveals His very special feeling for His monkey devotee.

It's a very important book. I must conclude the editing and then go over it at least once again. I can't see anyone being disappointed with any time they spend reading the Sri Caitanya Bhagavata.

gHari

The Vedas and Puranas cannot be placed in time. They are eternal, unborn, and emanante from the breathing of Lord Narayana. That sound may be written down from time to time, but the Vedic wisdom itself has no point of origin, since it exists forever without cause as part and parcel of the Supreme Lord.

So nothing predates the Vedas. And if it ain't in the Vedas, it just ain't, period.

This is the proper platform from which to view Vedic knowledge; everything else is mere concoction. Like I used to say: Joseph Campbell's expertise is only myth.

Prabhupada said that Arjuna is always Arjuna - not that a different jiva soul plays the role each time. He is okay with that. Since the material world is only manifest half the time, perhaps he holidays with Krsna in Goloka during the breaks.

No tough questions allowed!

Seems this Vetala fella is eluding you. Perhaps he is the demigod who bestows good manners?

Some secrets are not imparted to the faithless, for such knowledge only becomes like a diamond mounted on the head of a cobra.

I doubt this is of such importance though. I have never heard of Vetala. If I absolutely needed to know, as it seems your life depends on it, I would approach a wider Hindu audience in the soc.religion.hindu newsgroup. Most folks here are mainstream Vaishnavas. Vaishnavas don't worship demigods, any more than Christians worship archangels; we are strictly monotheistic.

It is your good fortune to have somehow come here. Don't travel all the way to mystical India, only to lie on the beach for a tan.

gHari

------------------

Gary Stevason

Seeking the Kingdom of God <font color="#f7f7f7">

[This message has been edited by gHari (edited 02-06-2002).]

Avinash, all the 17 Adi chapters were done, and maybe as many as the first seven of the Madhya chapters were done. Approximately half of the 46 chapters were rendered presentable a few years back. When no one seemed interested, I guess I too lost interest in the task, although it was always enjoyable.

I randomly looked at the 13th Madhya chapter, just to remind myself how much the editing was necessary, and found it was paralleling my recent life drama involving my own belligerent drunken Madhai. I became intrigued and eventually had to fix this and fix that, and then decided I should fix it all before presenting the chapter to the Fellowship. Ten hours later, the mercy is here for those eager enough to read it.

After a few years, perhaps this will get me working on it again. It has everything: immense humour, intrigue, mystical wonderment, and more secrets about the hidden incarnation, Gaura.

gHari

Just finished finally editing this, and knew I should share it with all of you. One of the benedictions offered by Srila Vrindavan das in his Madhya 13 of the Sri Caitanya Bhagavata:

Whosoever has faith in these activities of the Lord will attain the lotus feet of Krsna, and the worst degradation is reserved for the non-believers.

It required many many changes; punctuation, grammar, and spelling type things. Lord Caitanya deserves a first class job. It would be appreciated if you could note any remaining errors, or suggestions you may have for better readability. I still have another 23 chapters to edit, so your help is very meaningful.

I think you will be happy that you read this second authorized accounting of the salvation of the rogues, Madhai and Jagai; definitely a good use of ten or fifteen minutes.

gHari

------------------

Gary Stevason

Seeking the Kingdom of God

HA

HA

Been called an idiot many times. But never quite so cleverly.

This is sick.

Because we don't want Him enough.

At least the bad press died down in the (late) nineties.

Crazy thing is: that the movement is so bona fide.

Satya, the first link on the web site in my signature below contains the essence of bhakti yoga meditation. In scripture God reveals that this is the most powerful form of meditation.

The link is called "The Kingdom Is At Hand".

------------------

Gary Stevason

Seeking the Kingdom of God

Totally agree, JRdd. Somewhere Prabhupada wrote that pain is not good for Krsna consciousness. I will be the first to reach for the ibuprofen and continue religiously until the pain is gone. And I surely wish your pain would subside; whatever it takes to alleviate it you must do.

The novocain was to set up the childish pun between the words medication and meditation; as though a typo in 'transcendental meditation'.

I was quite sure that our Darwin was referring to recreational drugs. But then I do remember a rather pleasant euphoric buzz from the demerol shots they gave me for my kidney/gall stones. I actually popped the remaining pills even after the pain was gone, just for the ride. I even went back to the hospital faking another kidney stone attack to get more pills, but they were wise to the nature of legal drug junkies. Guess I had/have an addictive nature. Now, just Baby Blue.

Reality is so very addicting.

Special Interview with Swami B.V. Tripurari

discussing his new edition of Bhagavad-gita: Its Feeling and Philosophy (from the Sanga Archive at http://www.escribe.com/religion/sanga/ ):

Audarya: Good morning Swami.

 

Swami: Good morning.

 

Audarya: I would like to ask you a few questions and then perhaps you could

read something from your Gita commentary.

 

Swami: All right.

 

Audarya:In your introduction to Aesthetic Vedanta you described how in your

edition of Tattva-sandarbha you coined the phrase "Vedanta of Aesthetics"

and that Aesthetic Vedanta involved playing this out, which you did

wonderfully. What took you from Aesthetic Vedanta and the high point of

Krsna's loveplay down to the ego-battleground of the Bhagavad-gita?

 

Swami: My inspiration to comment on Bhagavad-gita did not come directly

from anything I wrote in Aesthetic Vedanta. Actually I wanted to take on a

smaller project after finishing that short but very intense book. After

thinking about what that might be for some time, I was reminded of what

Prabhupada had first said to me, citing the Bhagavad-gita. I read over that

morning walk conversation, the first I had gone on with Prabhupada, and

felt that it would be appropriate to follow through on what he had

instructed me. He cited Krsna's statement about how explaining the Gita to

others was the most dear service, and then he indicated that he expected

his disciples to write books. So I put these two things together and

decided to write something on the Bhagavad-gita, a book that I had not

given as much attention over the years as I had others such as

Srimad-Bhagavatam and Caitanya-caritamrta.

 

My initial idea was to simply show how the Gita's verses connected to one

another, which was something that Prabhupada had not focused on in his

commentary. However, as I began to study the Gita and write, the book

seemed to take on a life of its own, and it did not rest until some 600

pages later.

 

Audarya: But there does seem to be a connection between Aesthetic Vedanta

and your Gita commentary. Your whole approach to the Gita involves

differentiating between Krsna in his amorous affairs with the gopis

(milkmaidens) and Krsna the statesman on the battlefield.

 

Swami: Yes, I wanted acquaint readers of the Gita with Krsna's emotional

state when he was speaking the Gita, to help them locate him in terms of

the entirety of his divine play on earth. In Aesthetic Vedanta I discussed

Krsna's love play with the gopis, which is said to be the high point in his

lila. He was only eleven at that time. He spoke the Gita over 80 years

later, yet he could not forget the love of those village girls. Although he

himself is the supreme connoisseur of love, their love conquered him. As he

spoke to his friend Arjuna about dharma on the battlefield, he could not

but remember the highest expression of dharma exhibited by the gopis. Thus

his song about dharma on the battlefield does hit the high note that

Aesthetic Vedanta played out in full. Other commentators in the Gaudiya

tradition have implied this, and in my commentary I have offered logical

and scriptural support for their insights.

 

Audarya: You have done that very tastefully. I particularly appreciated

your discussion of the Kuruksetra battlefield and how you tied Krsna's

previous meeting there with the gopis to his speaking the Gita there many

years later. Your commentary touches the highest spiritual strata without

neglecting the spiritual foundation that the Gita seeks to cement in place.

 

Swami: Well that is what the Bhagavad gita entails, and that is why so many

people feel that it is such a complete book in itself. It takes us through

the entire spectrum of spiritual life, from the bondage of material

attachment to the freedom of lawless spiritual love. Personally I was

dumbstruck by its scope and the logic of its progression as I went through

it verse by verse, page by page, chapter by chapter.

 

Audarya: Was there a high point for you?

 

Swami: There were several. The two obvious ones came at the end of the 9th

chapter, and the end of the 18th chapter where the conclusion of the Gita

is initially voiced and then reiterated. The love for his devotees in

Krsna's voice as he repeats the conclusion of his sermon at the end of

chapter 18 is very compelling, and I was never more absorbed in the

commentary than I was at that point.

 

But I have to say that as far back as chapter one I also reached a high

point, as the Gita commences in terms of Arjuna and Krsna's first words.

The first words Arjuna speaks take us to the theological zenith of the

book. Arjuna orders Krsna to drive his chariot between the two armies so

that he can see who has assembled to fight in the war. Krsna does so, no

questions asked.

 

This is God conquered by the love of his devotees. Krsna bows to Arjuna's

order. God is conquered by love. All religions teach us that God is the

most venerable object, but the Gita teaches us about that which is

venerable for God‹his devotees, their love for him.

 

From this high point in Arjuna's first utterance we go to the lowest end of

the spiritual spectrum. Krsna drives the chariot, stopping it in front of

Bhisma and Drona, who personify Arjuna's material attachment. He tells

Arjuna to look and see that all those who are assembled in battle array are

his own family members, his attachments, the composite of which makes up

Arjuna's material ego.

 

This is what Krsna parades before Arjuna, and in doing so he tells us that

the Gita is about dismantling the composite of our material attachments so

that we might know our authentic self and the possibility of real love.

Regardless of the different metaphysical nuances commentators find in the

text and build their sect around, this point is the foundation to any

meaningful commentary on the Gita. It is the common spiritual ground on

which we all must stand and do battle with our material ego if we are to

meet the challenge of spiritual life. If we turn a blind eye to this point

at the onset, reading the rest of the Gita is nothing more than an

intellectual exercise.

 

This to me was a high point because this is the point around which all

spiritual seekers can gather. Embracing it really ends all argument as to

the significance of the rest of the book, as that significance is realized

and each practitioner grows the necessary wings to fly as high in the

spiritual sky as their soul delights.

 

Audarya: So you like the philosophical low points as much if not more than

the high ones?

 

Swami: Yes, it's all sweet, but the significance of the overtly sweet parts

concerning various shades of spiritual love will only be realized by one

who swallows the bitter pill of ego death. Krsna doesn't want us to choke

on that, so he takes us through a progression of thought and spiritual

application from right livelihood to mystic insight, detachment,

meditation, and devotion, before arriving at unconditional love, never

encouraging one to act artificially without proper consideration of one's

eligibility for spiritual practice.

 

Audarya: The battle metaphor of the Gita turns some people off to its

message. Can you comment on that?

 

Swami: This is very misunderstood. Arjuna was a warrior, and he was by

nature prepared to fight to uphold righteousness. However in the Gita's

battle he refuses to fight. In doing so he sounds very noble, but his

justification for walking away from the battle amounts to nothing more than

the power of rationalization fueled by material attachment. What he is

asked to do battle with is his attachments, and this is what he objects to

in so many words. Only when he is enlightened as to the naked form of

material attachment and selfish desire does he agree to fight these

enemies. The battle of the Gita is not about killing people.

 

Audarya: So no one was actually killed in a historical battle of

Kuruksetra?

 

Swami: If we view it as an historical event, we must remember that it is a

history of Krsna's lila, which is a divine drama enacted on earth for the

instruction of humanity. No one dies in a drama about war. The very reason

that the historicity of the battle is difficult to prove is that the battle

is part of Krsna's divine play that, while manifesting on earth, transcends

it at the same time. But all of this is very esoteric. The historicity of

Krsna lila should be stressed to save us from turning God himself into

nothing more than a metaphor. Krsna is an ontological reality, and there is

a history to his revealing this to us through his devotee mystics. From the

perspective of the Gaudiya tradition, the theology of the Gita deals with

all of this.

 

Audarya: You may be making history by the way you speak about your own

tradition.

 

Swami: Spiritual traditions must grow if they are to live and remain

viable. They must have intellectual integrity, while imploring us to

transcend the limitations of intellect. I am doing my small part to keep

the Gaudiya tradition alive and relevant, and that is a good part of my

focus, what I see as my contribution to the tradition.

 

Audarya: Swami, in the course of writing your Gita commentary you were also

personally involved in a transition. You relocated and switched your focus

from ministering to a local congregation to writing more, focusing on a

global community, and living in this beautiful redwood forest with a small

staff of monks. How do you think that affected the outcome of your

commentary?

 

Swami: It impacted the time it took to finish the book, but it also enabled

me to focus more on what I do best. So I am sure that influenced the

outcome of the commentary in a positive way. As the monastery develops here

at Audarya, I am realizing my ideals both internally and externally. The

name Audarya implies that internal development of selflessness and love of

God results in an outpouring of generosity. The Gita teaches this as well.

You said you would like me to read something from my commentary. Let me

read a moment from chapter six.

 

Bg. 6.32

"The yogi who measures the pain and pleasure of others as if it were his

own, O Arjuna, is considered to be the best of all.

 

Krsna's devotees possess such compassionate hearts that they broadcast his

holy name and virtuous deeds wherever they go. In the words of the gopis,

they are the most munificent welfare workers. They identify with the joys

and sorrows of others as if they were their own, and thus they tirelessly

canvass to lift others beyond the duality of joy and sorrow by showering

them with the immortal nectar of Krsna's instructions. To see another's

sorrow as one's own is to see through the eyes of God, for all souls are

eternally related with God, as parts are to the whole. Mature yoga is

recognizable by the outward symptoms indicated in this verse.

 

Here we find the practical application of yoga in the world, what yoga

practice will do to improve the world. Although this and the previous

verses in this section refer to advanced yogis, it is they whom

practitioners should try to emulate. Practitioners should strive to follow

this golden rule of yoga. Only when practitioners do so will their practice

of meditation be effective. How we deal with others and the world in

everyday life will have considerable impact on our attempts at meditation.

Without cultivating this outlook, one's devotional practices are performed

in vain."

 

 

Audarya: So yoga and compassion go hand in hand?

 

Swami: Yes, through yoga one can pass through the shadow of material

compassion and touch the heart of actual compassion. It's about melting the

heart without losing your head. Although in the higher stages of bhakti

yoga losing one's head‹retiring reason altogether‹is desirable. Only then

can one truly understand what the Gaudiyas are talking about when they

speak of Krsna. It is not possible to explain love, what to speak of divine

love.

 

Audarya: That seems to be what you are attempting to do in all of your

books‹to explain just what Krsna means to the Gaudiya tradition.

 

Swami: To explain Krsna, we have to try to explain love, impossible as it

is. Krsna is that face of the Absolute that corresponds with the purest

love. Love supreme, this is the message of the Bhagavad-gita. I am not so

sure that this is only a notion of Gaudiya Vedanta. Those who have loved

even imperfectly will vouch for this cosmic truth.

 

Audarya: Thank you Swami.

 

Swami: Thank you.

Good point. If we are only trying to control pain and thereby avoid novocain in the dentist's office, then our goal is actually: transcend dental medication.

Yuk, yuk. Remember me at your wedding.

More on gHari Puja:

Ghari Puja

This is the final and most important religious custom that is performed on the eve of the wedding day. «Ghari Puja» is carried out in the respective homes of the couple. The priest performs the prayers with rice, coconut, wheat grains, oil, betel nuts, turmeric and a number of other spices. Married ladies grind wheat on a small old fashioned grinder symbolising that the home will always be prosperous. The groom offers a handful of grains to the priest indicating that although he is changing his lifestyle, he will always give to charity and look after those less fortunate than himself.

 

The mothers of both the bride and groom dress up in their bridal finery. Carrying an earthen pot of water on their heads, they walk to the threshold of their homes. The son-in-law of the respective families cut the water with a knife to ward off any evil spirits. The parents are adorned with garlands of flowers and money by their friends and relatives. The bride and groom wear old clothes that are torn off by their friends and family members amidst merriment, illustrating the end of their old life.

Gary Stevason

Seeking the Kingdom of God<font color="#dedfdf">

[This message has been edited by gHari (edited 01-30-2002).]

I am not American. I now read the news. I see what their training and motives are producing all over the world, especially in India for so many eons. I read their statements of purpose. I see no innocence, only deep guilt and psychosis. I cannot take responsibility for them walking around with TNT strapped to their bellies.

They want to die. Grant them that. Or have them emerging from jail seven years from now more psychotic than ever.

What is the URL, internet address, the http://TheBogusSite.com thingie?<font color="#f7f7f7">

[This message has been edited by gHari (edited 01-30-2002).]

From Mohammad?

Say ye: We believe in God, and that which has been sent down to

us, and that which has been sent down to Abraham and Ismael and

Isaac and Jacob and the tribes: and that which hath been given to

Moses and to Jesus, and that which was given to the prophets from

their Lord. No difference do we make between any of them: and to

God are we resigned Muslims. 2:130

 

Say: We believe in God, and in what hath been sent down to us,

and what has been sent down to Abraham, and Ismael, and Isaac

and Jacob, and the tribes, and in what was given to Moses, and

Jesus, and the Prophets, from their Lord. We make no difference

between them. 3:78

 

Of old did God accept the covenant of the children of Israel, and

out of them we raised up twelve leaders, and God said, Verily,

I will be with you. If you observe prayer and pay the obligation

alms, and believe in my Apostles and help them, and lend God

a liberal loan, I will surely put away from you your evil deeds, and

I will bring you into gardens neath which the rivers flow! But

whoso of you after this believeth not, hath gone astray, from the

even path.' But for their breaking their covenatn we have cursed them, and

have hardened their hearts. They shift the words of Scripture

from their places, and have forgotten part of what they were

taught. You will not cease to discover deceit on their part

except in a few of them. But forgive them, and pass it over;

Verily God loves those who act generously. 5:16

 

He who slays anyone, unless it be a person guilty of manslaugher,

or of spreading disorders in the land, shall be as though he had

slain all of mankind; but that he who saves a life, shall as though

he had saved all mankind alive. 5:35

 

And if they lean to peace, lean you also to it; and put your trust in God.

8:63

 

And the servants of the God of Mercy are they who walk upon the Earth

softly; and when the ignorant address them, they reply, Peace!' 25:64

 

Judgment is with God only. 6:57

If these psychos ambush me, I will face Mecca and bow down offering prayers "... Raam Raam Raam Hare Hare ...". Such dogs do not deserve to know who I am.

Couldn't be much worse than working in North America's asura business cult, where we're expected to never praise God, yet rather delight in their endless sexual innuendo banter.<font color="#dedfdf">

[This message has been edited by gHari (edited 01-29-2002).]

From Mohammad?

O Believers! Take not the Jews or Christians as friends. They are

but one another's friends. If any one of you takes them for his

friends, he surely is one of them! 5:56

 

Of all men you will certainly find the Jews, and those who join other

gods with God, to be the most intense in hatred of those who believe;

and you shall certainly find those to be nearest in affection to them

who say, We are Christians.' This, because some of them are priests

and monks, and because they are free from pride. 5:85

 

Fight then against them until strife be at an end, and the religion be all

of it God's. 8:40

 

And when the sacred months are passed, kill those who join other gods

with God wherever you shall find them; and seize them, besiege them,

and lay wait for them with every kind of ambush: but if they shall convert,

and observe prayer, and pay the obligatory alms, then let them go their

way. 9:5

 

Make war upon such of those to whom the Scriptures have been given as

believe not in God, or in the last day, and who forbid not that which God

and His Apostle have forbidden, and who profess not the profession of the

truth. 9:29

 

Among the Jews are those who displace the words of their scriptures,

and say, We have heard, and we have not obeyed. Hear you, but as

one that hears not; and look at us; perplexing with their tongues, and

wounding the Faith by their revilings.

But if they would say, We have heard, and we obey; hear you, and

regard us; it were better for them, and more right. But God has

cursed them for their unbelief. Few only of them are believers.

4:48,9

 

Let those then fight on the path of God, who barter this present life

for that which is to come; for whoever fights on God's path, whether

he be slain or conquer, we will in the end give him a great reward. 4:77

 

They who believe, fight on the path of God; and they who believe not

fight on the path of Thagout: Fight therefore against the friends of

Satan. 4:78

 

<center>You wanna die for Allah?

Then die now. <h3>BANG!</h3>

I have no problem

with suicidal terrorists

being dead.

Pump them for info,

then lop off their heads.

God has convinced even them

that this is what He wants.

Sure, I guess they are legally insane

and we would normally pack them up

on drugs in a padded cell forever,

but man,

how can we control a few thousand

such sicko psychos

and somehow feel safe?</center>

Sadhana?

One of the great religions of India, Jainism was supposedly

founded in the 6th century bc by Vardhama.

It was founded as a protest to early Vedic (Hindu) and the

practice of animal sacrifice.

Historians regard the actual founder of the religion to be

Mahavira.

Born in 599 bce, his father was the ruling Ksatriya, Chief

of the Nata Clan.

Mhavira was an elder contemporary of Siddhartha

Gothama (the Buddha) and was referred to in the

Buddhist writings as Nataputra.

At around the age of 28, Mahavira took up the life of

the ascetic, spending many years facing hardship and

poverty and meditating. Mahavira obtained

enlightenment and preached Jainism for some 30

years before his death in Pavapui Bahir in 527 bce.

 

Jainism has from the start been divided into two sects.

The Digambaras (meaning skyclad) hold that a monk

should own nothing, not even clothes. They also believed

that women could not achieve salvation.

The Svetambaras (meaning white-robed) differed from

these views and took a more leanient tract.

63 significant figures form the basis of Jain legend and

myth. (Far too numerous for detailing in a short

informational article.)

 

The religious goals of the Jains is the complete purification

of the soul.

This can only happen when the soul is in a state of

eternal liberation from the physical body. This liberation

is impeded by the accumulation of Karma, comprised

of bits of material, generated by a persons actions that

bind themselves to the soul and consequently bind the

soul to the body through many rebirths.

According to the Jains, reality is constituted of Jiva "soul"

or living substance and Ajiva or"nonsoul" or inanimate

substance.

 

A Jiva is formless and genderless and cannot be perceived

by the senses. It is sizeless and can fill any body

completely regardless of the size.

 

 

Jainism teaches that all phenomena are linked together

in a universal chain of cause and effect. Every event has

a definate cause behind it. By nature, each soul is pure,

possessing infinite knowledge, bliss, and power; however

these faculties are restricted from the beginningless time

by foreign matter coming in contact with the soul. Fine

foreign matter, producing the chain of cause and effect,

of birth and death. Karma is conceived of as a fine atomic

substance and not a process as is believed in Hinduism.

To be free of Karma, a person must stop the entry of

new particles and eliminate what has been accumulated.

These particles can be acquired as a result of intentional

actions tinged with passionate emotions.

Accumulated Karma can be eliminated through fasting,

certain dietary restrictions, control over taste, retreating

to isolated areas, mortification of the body, atonement,

service, study, meditation and renunciation.

 

Jain ethics is comprised of Right knowledge, faith and

conduct. These must be cultivated together if they are

to be successful.

Separate codes of conduct are laid down for the ascetics

and the laity. In both cases, however the code is based

on nonviolence, including non violent thoughts.

 

More about the Monks

 

The Jinakalpins wander about naked. They are allowed

to own nothing and they may beg for alms once a day.

They may take only the amount that will fill the palm of

one hand.

 

The Sthariskalpins retain minimal possessions, a robe,

an alms bowl, a broom and a cloth to hold over their

mouths to prevent breathing in insects.

 

In the Digambara sect a full fleged monk remains naked,

lives apart from others and begs and eats only once a day.

He may possess a peacock feather duster ,to shoo away

insects, and a water gourd.

 

After 30 years of these rigors, the monk will lay down

on a bed of thorny grass on one side, cease to eat and

starve to death. It is thought that this death will improve

the soul's spiritual situation in the next birth.

 

The rigors of the laity are considerably less. Avoidance

of meat, wine, honey, vows to avoid/abstain from gross

violence, lying, stealing, and to be content with their own

wife and posssessions. Fasting and limitations on travels

exsist in some sects as well.

In modern times, the Jains have resettled all over the

world, bringing their interesting religion and culture with

them.

http://sophianet.mybravenet.com/rel_jain.html

 

 

Early History of Jain Dharma

Jainism traces its roots to a succession of 24 Jinas ("those who overcome", or conqueror) in ancient East India. The first Jina is traditionally believed to have been a giant who lived 8.4 million years ago. The most recent and last Jina was Vardhamana (a.k.a. Mahavira, "The Great Hero") He was born in 550 BCE) and was the founder of the Jain community. He attained enlightenment after 13 years of deprivation. In 420 BCE, he committed the act of salekhana which is fasting to death. Each Jina has "conquered love and hate, pleasure and pain, attachment and aversion, and has thereby freed `his' soul from the karmas obscuring knowledge, perception, truth, and ability..."

 

Jainism is a syncretistic religion, which contains many elements similar to Hinduism and Buddhism. The world's almost 4 million Jains are almost entirely located in India. There are about 1,410 in Canada (1991 census).

 

Jainist Beliefs and Practices

The universe exists as a series of layers, both heavens and hells. It had no beginning and will have no ending. It consists of: The supreme abode: This is located at the top of the universe and is where Siddha, the liberated souls, live.

The upper world: 30 heavens where celestial beings live.

Middle world: the earth and the rest of the universe.

Nether world: 7 hells with various levels of misery and punishments

The Nigoda, or base: where the lowest forms of life reside

Universe space: layers of clouds which surround the upper world

Space beyond: an infinite volume without soul, matter, time, medium of motion or medium of rest.

Everyone is bound within the universe by one's karma (the accumulated good and evil that one has done).

Moksha (liberation from an endless succession of lives through reincarnation) is achieved by enlightenment, which can be attained only through asceticism.

They are expected to follow five principles of living: Ahimsa: "non violence in all parts of a person -- mental, verbal and physical." 3 Committing an act of violence against a human, animal, or even vegetable generates negative karma which in turn adversely affects one's next life.

Satya: speaking truth; avoiding falsehood

Asteya: to not steal from others

Brahma-charya: (soul conduct); remaining sexually monogamous to one's spouse only

Aparigraha: detach from people, places and material things. Avoiding the collection of excessive material possessions, abstaining from over-indulgence, restricting one's needs, etc.

They follow fruititarianism, the practice of only eating that which will not kill the plant or animal from which it is taken. e.g. milk, fruit, nuts.

They read their sacred texts daily.

Jains are recommended to pass through four stages during their lifetime: Brahmacharya-ashrama: the life of a student

Gruhasth-ashrama: family life

Vanaprasth-ashrama: family and social services

Sanyast-ashrama: life as a monk; a period of renunciation

 

Divisions among Jains

There are two groups of Jains:

 

The Digambaras (literally "sky clad" or naked): Their monks carry asceticism to the point of rejecting even clothing (even when they appear in public).

The Shvetambaras (literally "white clad"): their monks wear simple white robes. The laity are permitted to wear clothes of any color.

 

References:

has a list of Jain sites at: http://dir./Society_and_Culture/

The University of Michigan Jains has a very complete and attractive website on Jainism at: http://www.umich.edu/~umjains/

Jainism: Principles, Tradition and Practices is also an inclusive website on Jainism at: http://www.cs.colostate.edu/~malaiya/jainhlinks.html

Jainism at: http://www.ops.org/scrtec/india/jainism.html

 

[This message has been edited by gHari (edited 01-28-2002).]