पूरी जिनवाणी (Jinvani) Jain. Topics Jain_Jinvani. Collectionopensource. Jain_Jinvani. IdentifierJain_Jinvani. Identifier-arkark://. Jain Ascetics · Jain Lectures · Jain Books/Litrature · 24 Jain Tirthankars Jinvani Sangrah Hindi (PDF) Pramukj Jain Parva (Festivals). Shri Solahkaran. Jain Itihas K Prasang (Indrabhuti Gautam Swami) Part – 9 Jain Itihas K Prasang (Bhagwan Mahaveer Saadhnakal) Part – 7 . Jinvani September
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More Delivery Options. Delivery in days. Free Delivery Charges: Faster delivery guarantee: Shipping Charges: Jains believe that karma is a physical substance, everywhere in the universe. Karma particles are attracted to the soul by the actions of that soul.
Karma particles are attracted when we do, think, or say things, when we kill something, when we lie, when we steal and so on. Karma not only encompasses the causality of transmigration , but is conceived of as an subtle matter, which infiltrates the soul—obscuring its natural and pure qualities.
Karma is thought of as a kind of pollution. Based on its karma, a soul undergoes transmigration and reincarnates in various states of existence—like heavens or hells, or as humans or animals. Jains cite inequalities and pain as evidence for the existence of karma. Various types of karma are classified according to their effects on the potency of the soul. The Jain theory seeks to explain the karmic process by specifying the various causes of karmic influx and bondage, placing equal emphasis on deeds themselves, the intentions behind those deeds; the Jain karmic theory attaches great responsibility to individual actions, eliminates any reliance on some supposed existence of divine grace or retribution.
The Jain doctrine holds that it is possible for us to both modify our karma, to obtain release from it, through the austerities and purity of conduct. According to Jains, all souls are intrinsically pure in their inherent and ideal state, possessing the qualities of infinite knowledge, infinite perception, infinite bliss and infinite energy.
However, in contemporary experience, these qualities are found to be defiled and obstructed, on account of the association of these souls with karma; the soul has been associated with karma in this way throughout an eternity of beginning-less time.
This bondage of the soul is explained in the Jain texts by analogy with gold ore, which—in its natural state—is always found unrefined of admixture with impurities.
The ideally pure state of the soul has always been overlaid with the impurities of karma; this analogy with gold ore is taken one step further: the purification of the soul can be achieved if the proper methods of refining are applied. Jainism speaks of karmic "dirt", as karma is thought to be manifest as subtle and sensually imperceptible particles pervading the entire universe, they are so small that one space-point—the smallest possible extent of space—contains an infinite number of karmic particles.
It is these karmic particles that affect its natural potency; this material karma is called dravya karma. The relationship between the material and psychic karma is that of effect. The material karma gives rise to the feelings and emotions in worldly souls, which—in turn—give rise to psychic karma, causing emotional modifications within the soul. These emotions, yet again, result in bondage of fresh material karma. Jains hold that the karmic matter is an agent that enables the consciousness to act within the material context of this universe, they are the material carrier of a soul's desire to physically experience this world.
Thus, karma is a subtle matter surrounding the consciousness of a soul; when these two components—consciousness and ripened karma—interact, the soul experiences life as known in the present material universe. According to Indologist Robert J. Zydenbos , karma is a system of natural laws, where actions that carry moral significance are considered to cause certain consequences in the same way as physical actions; when one holds an apple and lets it go, the apple will fall.
There is no judge, no moral judgment involved, since this is a mechanical consequence of the physical action. In the same manner, consequences occur when one utters a lie, steals something, commits senseless violence or leads a life of debauchery. Rather than assume that these consequences—the moral rewards and retributions—are a work of some divine judge, Jains believe that there is an innate moral order in the cosmos, self-regulating through the workings of the law of karma.
Morality and ethics are important in Jainism not because of a God, but because a life led in agreement with moral and ethical principles is considered beneficial: it leads to a decrease—and to the total loss of—karma, which in turn leads to everlasting happiness; the Jain conception of karma takes away the responsibility for salvation from God and bestows it on man himself.
In the words of the Jain scholar, J. Jaini: Jainism, more than any other creed, gives absolute religious independence and freedom to man. Nothing can the fruits thereof. Once done, they must fructify. As my independence is great, so my responsibility is co-extensive with it. I can live. No God, his Prophet or his deputy or beloved can interf Kundakunda Acharya Kundakunda was a Digambara Jain monk and philosopher, still revered.
He authored many Jain texts such as: Samayasara , Pancastikayasara , Pravachanasara and Barasanuvekkha, he occupies the highest place in the tradition of the Digambara Jain acharyas , a position comparable to Christ in Christianity and Muhammad in Islam. All Digambara Jains say his name before starting to read the scripture.
Modern scholarship has found it difficult to locate him chronologically, with a possible low date in the 2nd-3rd centuries CE and a late date in 8th century, his proper name was Padmanandin, he is popularly referred to as Kundakunda because the modern village of Kondakunde in Anantapur district of Andhra Pradesh might represent his native home.
Upadhye has shown that apart from the name Elacarya, all the other names ascribed to Kundakunda go against the tradition of the early epigraphic records.
Acharya Kundakunda belonged to the Mula Sangh order of Digambara sect, he is dated to have flourished around second century CE. For Digambaras, his name has auspicious significance and occupies third place after Lord Mahavira and Gautama Ganadhara in the sacred litany.
Kundakunda's singular contribution consists in his compiling a number of liturgical tracts and creating several masterly doctrinal works of his own, which provided a parallel canon for the Digambara tradition; this earned him the everlasting gratitude of the Digambaras, who have for centuries invoked his name together with that of Mahavira and his Ganadhara, placing him ahead of Bhadrabahu and some forty other elders in the lineage, thus making him the founder of the Digambara sect.
Upadhye in his critical edition of the Pravachansara has examined at great length the problems concerning the date and author-ship of these and other works attributed to Kundakunda and has placed him in the middle of the 2nd century AD; this would make him the first significant and independent thinker of the post-canonical period whose views are accepted as representing the Jain thought.
The mundane aspect is associated with the changing qualities of the soul the influx of karmic particles; the ultimate perspective meanwhile, is that of the pure soul or atman , the jiva , "blissful, energetic and omniscient ".
The works attributed to Kundakunda, all of them in Prakrit , can be divided in three groups.
Jinvani Jain Dharmik Book
The first group comprises four original works described as "The Essence" — namely, the Niyamasara , the Pancastikayasara, the Samayasara, the Pravachanasara. The last group consists of eight short texts called Prabhrta compilations from some older sources, on such topics as the right view, right conduct, the scripture, so forth. Various Jain texts mention that Acharya Kundkunda wrote'84 Pahurs', only some of them are available at present.
Jain cosmology considers the universe, as an uncreated entity, existing since infinity, having neither beginning nor end. Jain texts describe the shape of the universe as similar to a man standing with legs apart and arm resting on his waist; this Universe, according to Jainism, is broad at the top, narrow at the middle and once again becomes broad at the bottom. Though the soul experiences both birth and death, it is neither destroyed nor created.
Decay and origin refer to the disappearing of one state of soul and appearing of another state, these being the modes of the soul. Matter combines and changes its modes but its basic qualities remain the same. According to Jainism, it destroyed. Dharma and Adharma are by itself not motion or rest but mediate motion and rest in other bodies.
It is all-pervading and made of infinite space-points. Real time, however, is the cause of imperceptible, minute changes that go on incessantly in all substances. The Jain doctrine postulates an eternal and ever-existing world which works on universal natural laws; the existence of a creator deity is overwhelmingly opposed in the Jain doctrine.
Jinvani Ki Dor
Its breadth is seven Rajjus at the bottom and decreases till the middle where it is one Rajju; the width increases till it is five Rajju and again decreases till it is one Rajju.
The apex of the universe is one Rajju wide and eight Rajju high; the total space of the world is thus cubic Rajju. The svetambara view differs and postulates that there is constant increase and decrease in the breadth and the space is cubic Rajju.
Apart from the apex, the abode of liberated beings, the universe is divided into three parts.Prakshal, Pujan Vidhi. Decay and origin refer to the disappearing of one state of soul and appearing of another state, these being the modes of the soul. Though Pandit Ji wrote these great books years ago from now, yet he has written the solution to the current scenarios.
This was detailed by Mallisena in his work Syadavadamanjari. Languages Add links.