Jainism : religion founded by Mahāvira on the principles taught by the 23rdTirthankara Parshvanāth. It accepts Karma & Rebirth but rejects the authority of the Vedas to make Ahimsa paramo dharmah its central doctrine.
... Buddhism and Jainism. Buddha and Mahavira were contemporaries, though they don't seem to have met. Mahavira was born in Vaisali. DR. MANILAL: In Jainism each soul is bound by ignorance and there are four Lokas represented by the Swastika. SRI AUROBINDO: Hitler got the Swastika from there then? (Laughter) SATYENDRA: What is the destiny of the individual according to Jainism? DR. MANILAL:... result of action, the law of Karma is not true. DR. MANILAL: Though Jainism believes in Purushartha one can pray for help. SRI AUROBINDO: Ah, you speak of Purushartha as well as of help? The former means that you do everything by your own effort. How does help come in? It is illogical. DR. MANILAL: According to Jainism, each one is alone and the Jain prays, "I come alone, I shall go alone... SATYENDRA (seeing Dr. Manilal sprinkling on his body the water in which Sri Aurobindo's feet had been washed) : And why are you doing this? DR. MANILAL: I believe in Grace. (Laughter) It is Jainism I am talking of. It says each one gets his liberation by his own effort. Even the Tirthankaras don't help. SATYENDRA: It is better to foist all responsibility on God for all creation good and bad ...
... religion says: "Buddham Saranam Gachchhami." So also in Jainism. Disciple : In Jainism self-mortification persists. In Buddhism there is not. Buddha gave it up after a trial. Buddha and Mahavir were contemporaries but they don't seem to have met. Mahavir was born in Vaisali. Sri Aurobindo : Who? M? ( Laughter) . Disciple : In Jainism each soul is bound by ignorance and there are three... to Jainism. God can't have created world because he lacks motive. Sri Aurobindo : Do you create because you are unhappy? Nirod writes poetry because he is miserable? Disciple : No, to get more joy. Sri Aurobindo : He is then full of joy and wants more. Disciple : If God has not created the world, you can't get his help in liberation. Disciple : In Jainism each... effectively and changes the result of action, then the law of Karma is not true. Disciple : Jainism believes in Purushartha. Sri Aurobindo : If you believe in Purushartha you can't expect Grace of God. How can you pray to help you? Disciple : I believe in Grace but in Jainism they don't. Disciple : Then why do you do this? Disciple : For myself I believe. They ...
... SRI AUROBINDO: That is different matter. God may smile and say, "Suffering will do good to Manilal." (Laughter) NIRODBARAN (to Dr. Manilal) : Is there no gospel of suffering in Jainism? PURANI: Yes, there is. Jainism says that suffering helps the soul to grow from a lower to a higher status and that suffering is the result of past Karma. DR. MANILAL: That is Nirjhar. There are two kinds of... whether Jainism accepts any intermediary such as a Guru who helps a disciple in the spiritual path. There are religions like Buddhism who don't believe in such things. Buddhism strongly says that one has to rely on one's own effort. Nobody can help one. By the teachings or precepts or instructions, the path can be shown - that's all—but no other direct and active help can be given in Jainism too? ... of suffering: Sakama (with desire) and Akama (without desire). Sakama is that which one imposes on oneself and Akama is what comes uninvited to one. PURANI: Fasting has a great place in Jainism. DR. MANILAL: Mahavira used to fast for more than six months at a time. But I cannot fast at all. When not hungry, I can live on very little milk. SRI AUROBINDO: Americans fast for forty days. Goethe ...
... the Oneness. This is not Dwaitavada—for in Dwaitavada the many are quite different from the One. In the Sankhya Prakriti is one but the Purushas are many, so it is not Sankhya, nor I suppose Jainism, unless Jainism is quite different from what it is usually represented to be. Does "antecedent to the creation" mean creation as it took place from Supermind downward or does it simply mean the material... material creation? The material creation or the creation of the universe generally. If the multiple Divine is to be taken as an eternal reality, does this not come down to something like Jainism and Sankhya, in which several Purushas exist eternally? This would be a pure Dwaitavada. It is on the contrary a complete Adwaitavada, more complete than Shankara's who splits Brahman into two incompatible ...
... in the tradition..." There is no doubt that Chandragupta Maurya followed the Jain religion and no doubt also that, as Mookerji 4 tells us, even before the time of the Mauryas, "the atmosphere of Jainism had already penetrated into Pātaliputra" and "Jain influence was...predominant in the royal court". If Sandrocottus was the first Maurya, Megasthenes who has references to what we can recognize as... leanings. Dating the end of Chandragupta Maurya's reign in 300 B.C. or even slightly later, we should have Megasthenes in the midst not only of the severe famine but also of the monarch's acceptance of Jainism. What do we actually discover? Raychaudhuri in his footnote adds: "According to Greek evidence Chandragupta was a follower of the sacrificial religion." A little earlier he 1 quotes Strabo 2 on the... the four occasions when the king appeared in public, one of them being "to offer sacrifices". We cannot mistake the implication that Sandrocottus followed the Vedic Hindu religion and not Jainism. He could not have been Chandragupta Maurya. All in all, taking both facts and legends, nobody with an unprejudiced mind can fail to be impressed with the claim staked for Chandragupta I as against ...
... eyes slightly narrowed as if he had gone into the times of Mahavira and surveyed the history of jainism, he would begin, in one of his characteristic manners, "Jainism says, Sir—" But before he had time to indulge his eloquent fervour, we would sometimes shout, "There, there, the doctor with his Jainism again," and there would he chuckles all over the room. As it is difficult to report abstruse technical ...
... NIRODBARAN: It was the post-Buddhistic influence that stopped meat-eating. SRI AUROBINDO: No, it was Jainism. In Bengal where Buddhism was once very dominant they used to eat meat. It is remarkable how Jainism spread that influence throughout the whole of India. It was because of jainism that Gujarat is vegetarian. But some carry this abstinence from meat as far back as the Veda. There is a Sloka ...
... activities of social welfare. In her public activities, she found it necessary to come in close contact with women of different religions; she, therefore, learnt a good deal of the religious tenets of Jainism and Islam. In fact, she became so popular with the muslim women that authorities of a mosque provided her an adjoining hall where she could teach muslim women how to spin and weave and earn some money... principle of self- surrender to the Divine as an integrating truth, and he developed in his own mind a synthesis of Shaivism and Vaishnavism. To begin with, my father did not like mother's labour to study Jainism and Islam. But, in due course, he began to be influenced by my mother's train of catholic arguments. My mother's argument was that although different religions did not teach the same thing, each religion... Dualism, and Monism of various kinds. I studied the Veda, the Upanishads, the Gita; I studied Nyaya, Vaisheshika; I studied Samkhya and Yoga; I studied Poorva-Mimansa and Uttara-Mimansa. I studied Jainism and Buddhism; I studied Materialism and modern Empiricism; but I found no satisfaction." Page 245 Naveen Chandra paused a little. So I asked him, "What happened next?" He said, "I felt ...
... not Chandragupta Maurya was really associated with Jainism. Mookerji is justified in dismissing the Mauryas and concentrating on the Imperial Guptas but he is unconvincing in equating the latter's era with the Vikrama Samvat as well as in the attempt to turn these kings into Jains. Even if Chandragupta I be brought into relation with Jainism, how would his dynasty belong to the spiritual lineage... early." Page 27 Along Rao's line, not the first Maurya but a later one named Samprati might come on the scene. "Jain texts," says R. K. Mookerji, 1 "treat Samprati as a patron of Jainism almost in the same light as Buddhist texts treat Aśoka." And, according to Raychaudhuri, 2 "an era of Samprati, grandson of Aśoka is... mentioned in an ancient Jain MS." If we count onward from his... lineage of Vardhamana - that is, Mahāvīra? No doubt, the Guptas patronized Jainism no less than Buddhism but they were, 1."Aśoka the Great", The Age of Imperial Unity, p. 89. 2. The Political History of Ancient India, 5th Edition (Calcutta University, 1950), p. 376. The author's footnote refers to Vincent Smith's Early History of India, 4th Edition, p. 202 n. Page 28 ...
... who has been described in the Veda as the Mother of the gods or the cosmic powers and beings of the Truth. Tantric philosophy and Tantric yoga have influenced both Jainism and Buddhism, and thus, the Tantric Buddhism and Tantric Jainism bear the stamp of the Vedic yoga. The Shaiva Siddhanta and various forms of Shavism Page 8 can also be understood only when we have a true grasp of the... a number of specialised systems of yoga, such as Hatha Yoga, Raja Yoga, Jnana Yoga, Bhakti Yoga, Karma Yoga, Mantra Yoga, Laya Yoga, Kriya Yoga, and many others. Buddhistic yoga and the yoga of Jainism are also specialized systems of yoga. Page 24 Synthesis of Yoga in the Systems of Vedanta, Purana and the Tantra It is remarkable that each one of these specialized systems... yoga of Patanjali and has in recent times been expounded by Swami Vivekananda, contains the concept of kundalini and chakras, which are special features of Tantra. Tantric Buddhism and Tantric Jainism are also systems of synthesis; and various forms of Shavism and Vaishnavism, whatever their specialized differences, reflect a good deal of Tantric system and spirit of synthesis. The yogic system ...
... freely with Sri Aurobindo. The Guru with an equal paternal or friendly smile would listen to his prattle. His long rigmarole on Jainism that would bore us, would amuse him and after the doctor had departed, Sri Aurobindo would naively ask Purani how far Manilal's knowledge of Jainism was sound and dependable. It was most entertaining to see how Sri Aurobindo used to dodge, tease, play with him, yet obey ...
... Page 195 (iii) Upanishad; Ramayana and Mahabharata (iv) Vasistha, Vishwamtira, Lopamudra, Yajnavalkya, Maitreyi Part II (i) Buddha and Mahavira (ii) Buddhism and Jainism (iii) Invasion of Alexander the Great (iv) Chandragupta Maurya (v) Ashoka III (i) Kushans and Kanishka (ii) Chandragupta, Samundragupta and Vikramaditya ... paths of wisdom (b) Materialism, Asceticism and the Middle Path (c) Spirit of tolerance, assimilation and synthesis (d) True understanding of religions: Hinduism, Buddhism, Jainism, Zoroastrianism, Christianity, Islam, Sikhism. (e) Synthesis of spiritual experience. 2. Indian Literature: (a) Sanskrit and Tamil (b) Birth of modem Indian languages ...
... own times. It is true that the Upanishads are concerned mainly with the inner vision and not directly with outward .human action; yet, all the highest principles of ethics held out by Buddhism, Jainism and later Hinduism are products of the very life and significance of the truths to which they give expressive form and force. They even present the supreme ideal of spiritual action founded on the... alive and creative and could generate the great devotional religions and inspire the idea of Dharma embedded in the Indian psyche. In fact, the idea and practice of Dharma is a common thread unifying Jainism, Buddhism and Hinduism. By the time we came to the Upanishads, the original Vedic symbols had begun to lose their significance and to pass into obscurity. The earlier stage of culture represented ...
... history, and people of India. It was in this plain that the great kingdoms of India, found their home. Also it was in Page 159 this place that the essence of Hinduism, Buddhism, Jainism, and Sikhism were established in India. In short, the Ganga river has been the lifeline of India, economically, spiritually and culturally. The mighty Ganga (also Ganges) emerges from beneath... The religious diversity of India No wonder then that India is today known all over the world as the "Land of several Religions". Ancient India witnessed the birth of Hinduism, Jainism and Buddhism; but all these cultures and religions intermingled and acted and reacted upon one another in such a manner that though the people speak different languages, practise different religions ...
... today. But on account of the fact that praxis counted more than doctrine, there has been a continuous stress towards accommodation and even synthesis. When Jainism and Buddhism developed as anti-Vedic religions, the conflicts between Hinduism, Jainism and Buddhism manifested sharply; but even then these three religions absorbed each other, and by this absorption, they were enriched and even in the days ...
... there arose in India a very powerful anti-Vedic tradition, and there are a number of philosophies which refuse to accept the authority of the Veda. The important among them are the philosophies of Jainism, Buddhism, Charvaka. It must be said, however, that the Vedic seers themselves did not regard their own experiences to be used dogmatically. The Vedas themselves are a record of experiences... Vaisheshika, Sankhya, Yoga, Poorva Mimamsa and Uttara Mimamsa and their numerous interpretations and commentaries. These 6 systems are Vedic systems or philosophy. There developed also Buddhism and Jainism and their numerous philosophical systems which did not accept the authority of the Vedas. Similarly, Charvaka philosophy, the philosophy of materialism, which also developed during this period, ...
... advocated and preached by some of the schools of Vedanta, Buddhism and Jainism. It exerts a positively discouraging and withering effect on life in the world. The second attitude of qualified rejection is of a much wider applicability. The Vedanta as interpreted by Shankara, the catholic forms of Mahayana Buddhism, Jainism and Christianity accept action as a preliminary means of purification ...
... Oneness. This is not Dwaitavada - for in Dwaitavada the many are quite different from the One. In the Sankhya Prakriti is one but the Purushas are many, so it is not Sankhya, nor I suppose Jainism, unless Jainism was quite different from what it is usually represented to be. (b)The material creation or the creation of the universe generally. (c)It is on the contrary a complete Adwaitavada... Does this mean that the souls eternally existed separately from the Brahman - in other words, are Jiva and Brahman eternally separate, as in Dwaitavada? If so, does it not correspond to the idea in Jainism and Sankhya in which many Purushas exist eternally? (b) Does "antecedent to the creation" mean creation as it takes place from the Supermind or merely the material creation? (c) If ...
... these Śramanas" they seem to be "brahmins of the third and fourth Āśrāmas of life and known as Parivrājakas and Sannyāsīs." In the practice of some Śarmanas, however, we have a hint of Jainism. Barua 4 says: "Though the Nigranthas or Jainas are not expressly mentioned, their inclusion among the Indian Hylobioi is evident from the reference to the ascetic practice of remaining 'for a whole... years in the bracket: 1248-1168 B.C. (By the way, on this showing, Ajātaśatru's reign, taken on the Buddhist information, began in (1168—8=) 1160 B.C. and the death of Mahāvlra, founder of Jainism, occurring, as it is said, 3 years before Buddha's, was in 1165 B.C., and his life of 72 years started in 1237 B.C.) Aśoka and King Devānampiyatissa of Ceylon The point which... in what is called the Mahāvira Era; but there is no inevitability in the notion. Why should Khāravela refer to the Mahāvira Era when speaking of a Nanda rāja and, despite his evident fervour for Jainism, not once refer to this era when speaking of the various events in his own life? If he did associate it with the Nandas, he would be acting rather strangely under the circumstances. The most natural ...
... today. But on account of the fact that praxis counted more than doctrine, there has been a continuous stress towards accommodation and even synthesis. When Jainism and Buddhism developed as anti-Vedic religions, the conflicts between Hinduism, Jainism and Buddhism manifested sharply; but even then these three religions absorbed each other, and by this absorption, they were enriched and even in the days... religions which had their origin in India, but this theory is not held in common by all religions. Even where the theory of rebirth is acknowledged, the nature of the soul is not shared in common. Jainism, Buddhism, Hinduism and Sikhism share the belief in rebirth; but in the multi-sided Hinduism itself there is no common belief in regard to the nature and the reality of the soul. The law of karma ...
... it but Nirodbaran could not follow. DR. MANILAL: Souls have no space. Sir? SRI AUROBINDO: There is a theory to that effect. DR. MANILAL: According to jainism they have no space. SRI AUROBINDO: What is space then according to jainism? DR. MANILAL: Akasha. SRI AUROBINDO: What is Akasha? DR. MANILAL: Empty space. SRI AUROBINDO: How is it empty? DR. MANILAL: There are many atoms... SRI AUROBINDO: From time immemorial? How do they get there? DR. MANILAL: They have been there. Sir. We have to take it for granted. (Laughter) SRI AUROBINDO: What is time then according to jainism? DR. MANILAL: There is no time; it is indivisible. What we see as present becomes past and what is future becomes present. SRI AUROBINDO: So there is past and present. DR. MANILAL: How, Sir ...
... Other Spiritual Paths and the Integral Yoga Letters on Yoga - II Chapter III Jainism and Buddhism Jainism The Jain philosophy is concerned with individual perfection. Our effort is quite different. We want to bring down the Supermind as a new faculty. Just as the mind is now a permanent state of consciousness in humanity, so also we want to create ...
... 1941 + Talks with Sri Aurobindo 13 JANUARY 1941 EVENING DR. MANILAL: There are four principles of jainism, Sir. SRI AUROBINDO: Yes, what are they? DR. MANILAL: Dana, Sila, Tapa and Bhavana. Bhavana is aspiration. This concerns our Yoga, Sir. SRI AUROBINDO: Only this one? DR. MANILAL: Why only one, Sir? Dana also. SRI AUROBINDO: Dana is... added:) The question is whether he had it. (Laughter) It is very easy to get into some vital plane and think oneself to have had all sorts of things. DR. MANILAL: I remember now. Sir, that Sila in jainism is not virtue but ekapatni vrata, being faithful to one's wife. SRI AUROBINDO: We have no wives, so we are not required to keep that commandment. (Laughter) DR. MANILAL: There are five other ...
... finished she wanted to go away, but the king kept her back. DR. MANILAL: Wasn't it a sin to burn her? (Laughter) SRI AUROBINDO: They didn't care a damn whether it was a sin, not having studied Jainism like Manilal. (Laughter) DR. MANILAL: Tolstoy had some realisation, Sir, didn't he? SRI AUROBINDO: How? DR. MANILAL: Otherwise how could he write about angels etc? (Laughter) SRI AUROBINDO:... AUROBINDO: Nothing new. Ahimsa is more than twenty-five hundred years old and truthfulness very ancient too, more than six thousand years. DR. MANILAL: Millions and millions of years. Sir, according to Jainism (Dr. Manilal mentioned a book.) SRI AUROBINDO: I am not interested in Jain history. PURANI: Where is the history? It is more a story like the Puranas. The topic changed. What exactly Sri ...
... judged on its own merits. DR. MANILAL: But in this case? SRI AUROBINDO: He need not have told the truth as he knew what would be the consequence of his doing so. DR. MANILAL: According to Jainism, one could have remained quiet. SRI AUBOBINDO: Quite so. In this case he told the truth, not for the sake of telling the truth but from ethical vanity. NIRODBARAN: Or perhaps for fear of his... to Nigodh or Jiva. (Laughter) In that case one can say everything existing has a soul. A tree has a soul, a stone has a soul. That may be but it is not self-evident. DR. MANILAL: That is what Jainism says. (Laughter) J.C. Bose has shown that the tree has a nervous system. SRI AUROBINDO: A nervous system is not a soul. It is capable of response to a stimulus. If a cell dies, what happens to ...
... individual soul or self, ātmajñāna . "Know thyself" is considered the highest counsel of wisdom. In Sânkhya, knowledge of the purusa or the individual self is regarded as the ultimate knowledge. Jainism, taking the Sânkhya, standpoint, preaches as the highest knowledge kevlajñāna or knowledge of the naked soul, divested of all kârmic covering and resplendent with its own light. There have been many... tion with her passing modes, may, if it will, enter into the infinite unity and immutability of the Brahman. This is a realisation which is higher and wider than the final goal of the Sânkhya and Jainism. One realises in it the unity of the universal Self, and may even rise from it into an experience of the utter Transcendence—calm, still and ineffably profound. In the beginning, this Self may appear ...
... of this period should have left behind it this immense influence; for it was of the highest and severest intellectual character. The tendency that had begun in earlier times and created Buddhism, Jainism and the great schools of philosophy, the labour of the metaphysical intellect to formulate to the reason the truths discovered by the intuitive spiritual experience, to subject them to the close test ...
... personality differently called 'Samsiddhi' or self-realization by Gita, 'Mukti' or freedom by Upanishads, 'Nirvana' or liberation by Buddhism and ' Kai-valyd or integration by Yoga and Jainism. Page 132 With our national weakness for easy apotheosis, we have been multiplying Avataras. Even Swami Narayana {early XIX century) claimed to be Sri Krishna come again and is worshipped ...
... even the vivid concept of it, give not only a proper meaning to the diversity of religious modes in India but also a true sense to the variety of religions in the world. One comes to see Buddhism, Jainism, Taoism, Zoroastria-nism, Judaism, Christianity and Islam, in their specific qualities as well as in their combinations, in a way that none of them by itself can see its own attributes. For, here is ...
... two there is nothing much to choose from, they are equally bad. Sri Aurobindo has told us that this was a fundamental mistake which accounts for the weakness and degradation of India. Buddhism, Jainism, Illusionism were sufficient to sap all energy out of the country. True, India is the only place in the world which is still aware that something else than matter exists. The other countries have ...
... the higher Truth, as it is the passage from the Ignorance to the higher Truth. The Ignorance has to be extinguished in order that the Truth may manifest. Sri Aurobindo, Letters on Yoga - II: Jainism and Buddhism Yoga is in essence the union of the soul with the immortal being and consciousness and delight of the Divine effected through the human nature with a result of development into ...
... possible to cure everything in the wink of an eye by the Supramental Force? (Laughter) SRI AUROBINDO: It will have to be the supreme Supramental Force. I am not a Tirthankar. DR. MANILAL: In Jainism (laughter by all) a story is told of a Yogi curing his leprosy with his own saliva. SRI AUROBINDO: Christ is also said to have cured someone's blindness with his saliva. DR. MANILAL: But he ...
... What you say is an ethical or moral point. It has nothing to do with spirituality. The question is whether one feels the Bhakti and, if he feels it, it is quite genuine. DR. MANILAL: According to Jainism, Sir, (great laughter) only that is true Bhakti which has no motive in it and only an offering acquired in a pure or virtuous way is a real offering. The robber is neither motiveless nor is his money ...
... service of humanity from Christianity—and also from Buddhism. Both Vivekananda and Gandhi derive it from them. But I don't understand why they speak of serving humanity only! Buddhism, as well as Jainism, includes animals also in its idea of service. Even then the chief idea in Buddhism is Karuna, compassion. The ancient sages too were less exclusive. They said, sarve bhuteshu, meaning all creatures ...
... ready. SRI AUROBINDO: How not ready? Not ready means either unwilling or not fit to fulfil the conditions. PURANI: Perhaps unwilling. SRI AUROBINDO (after a pause) : We were talking about Jainism yesterday. Well, don't the Jains do those violent Tapasyas with the idea of transcending Nature and conquering it and not from the idea of world-illusion? PURANI: That's right. SRI AUROBINDO: ...
... or the "Theory of the Universal Chain of Karma" is one of the basic constituent elements of all the religions and philosophical systems that have sprung up in India. Whether we consider Buddhism or Jainism, post-Buddha Puranic Hinduism or Sikhism, or the orthodox philosophies like Vedanta, Mimansa, Patanjal, etc., we shall find Karmavada occupying everywhere a central position in these doctrines and ...
... r Azad, etc. This is the India that should be loved and cherished. Another aspect of Indian culture is "sarva hitaya" work for the benefit of all. Reference from Bhagavadgita, Buddhism, Jainism and Islam, etc., can be told. In this connection, we can tell the story of Sri Rama; for public welfare he sacrificed his personal life; story of Sri Krishna and Arjuna; *** solidarity of people ...
... Nyaya, Vaisheshika, Samkhya, Purva Mimamsa and Uttara Mimamsa and their numerous interpretations and commentaries. These six systems are Vedic systems of philosophy. There developed also Buddhism and Jainism and their numerous philosophical systems which did not accept the authority of the Vedas. Similarly, Carvaka philosophy, the philosophy of materialism, which also developed during this period, was ...
... written and completed very largely during the Gupta period, although the traditions, practices and even texts are considered to have existed from very early times. A number of Agamas, such as those of Jainism and Buddhism and others are not in harmony with the Vedas, yet most of the Agamas are in consonance with the Vedas. Of these latter, there are three categories, those in which the object of worship ...
... Press, 1949, Madras, Second Edition, Revised. Iśāvāsyopanisad (with Śānkara-bhāsya) (text with Hindi translation), Gita Press, 1969, Gorakhpur, Reprint. Jain, Hiralal, Literature of Jainism, in cultural history of India, Ramakrishna Mission institute of culture, 1978, Calcutta, Vol. V. Katopanisad (text with English translation), Sri Ramakrishna Math, 1973, Madras, XI Edition ...
... the principle of 27; see also concentration integral divine, the realisation of 27 intuition 72, 93, 94; the fourfold potencies of 68 Ishopanishad 45 Ishwara 45 Jainism, the Yogic system of 43 jīva 41, 43 jīvanmukti 49 jivanmukta(s) 30,96 Jiv ā tman 64, 65 Jn ā na 21 Jn ā naYoga 42 K ā l ī 4 knowledge 7, 15, 22 ...
... notion of God and with the affirmation or denial of the existence of God. Religions have been largely formulated around some conception of 'God', although it is true that religions like Buddhism and Jainism are atheistic in character. But even these atheistic religions affirm the reality of supra-physical entities and supra-physical states of consciousness far above the states of the body, life, and mind ...
... influences of the great theistic religions of India and similarly of the great theistic religions of the world; we have also to assimilate the recovered sense of the meaning of Buddhism. Relevance of Jainism has also to be underlined. We have to take into account the potent, though limited, revelations of modern knowledge and seeking. A fresh and widely embracing harmonisation of our gains in both intellectual ...
... and even in recent times the yogic quest undertaken by Sri Ramakrishna and Swami Vivekananda, as also by Sri Aurobindo and the Mother, has verified the yogic truths of religions like Buddhism and Jainism as also Christianity and Islam and others, and they have been discovered and reconfirmed in their veracity and in their place in the ever-enlarging domain of yogic knowledge. This has opened up a new ...
... certain features of universal religions could be studied with the methods of comparative studies. Particularly we may emphasise the study of Hinduism, Confucianism, Taoism, Zoroastrianism, Buddhism, Jainism, Judaism, Christianity, Islam and Sikhism. Along with these religions, there should be a detailed study of the lives of great personalities associated with these religions, or various systems of yoga ...
... religions which had their origin in India, but this theory is not held in common by all religions. Even where the theory of rebirth is acknowledged, the nature of the soul is not shared in common. Jainism, Buddhism, Hinduism and Sikhism share the belief in rebirth; but in the multi-sided Hinduism itself there is no common belief in regard to the nature and the reality of the soul. The law of karma as ...
... of his fundamental ideas on life and philosophy. Simplicity, non-possession ( of wealth), self-control and service are some of the elements on which India would rebuild her life. Among religions, Jainism, Vaishnavism and Christianity influenced him. Among leaders of thought Tolstoy inspired him. The rejuvenated India should, according to him, build her life on (1) rejection of machinery, (2) rejection ...
... India once under assumed name to evade arrest in 1910 or 1911. Sri Aurobindo : She died at Darjeeling; she did not die under assumed name. Page 208 (The topic turned to Jainism) Sri Aurobindo : We were talking about the Tapasya yesterday. Is it not to transcend nature and conquer that they do those violent Tapasyas and not from an idea of illusion? Disciple ...
... is an ancient science of spiritual culture, and its subtly graded eightfold process commands universal homage and trust among spiritual seekers. Even non- Hindu schools of Yoga, such as those of Jainism and Buddhism, owe much of the power and perfection of their systems to Râjayoga. But its preponderant preoccupation with meditation and samadhi makes it rather inapt for any substantial life-ef ...
... a complete freedom of thought in religion as in every other matter have always counted among its constant traditions. The atheist and the agnostic were free from persecution in India. Buddhism and Jainism might be disparaged as unorthodox religions, but they were allowed to live freely side by side with the orthodox creeds and philosophies; in her eager thirst for truth she gave them their full chance ...
... forgiveness, compassion, benevolence, beneficence are its common themes, are in its view the very stuff of a right human life, the essence of man's dharma. Buddhism with its high and noble ethics, Jainism with its austere ideal of self-conquest, Hinduism with its magnificent examples of all sides of the Dharma are not inferior in ethical teaching and practice to any religion or system, but rather take ...
... 221 institutions, 9,7,72 , 136 , 141,219 intolerance, 147, 167 Islam, 32 , 44, 53, 129, 143, 158, 167, 170, 217,223 see al so Muslim Islamic culture ,168 ,179 it his a, 98(fn) J Jainism, 151 , 176 , 177 Jallianwala Bagh massacre, 156 (fn) Japan, 88, 137,202,216, 237 (fn) Japanese, 216, 218 jat, 90 Jews, 190, 242 Jinnah, 223, 224, 230, 241, 245 Judaism, 129 Judea, 137 ...
... politics—Gandhi, for instance—but they can't get hold of the right way. What is Gandhi doing? Making a hodgepodge called satyāgraha out of ahimsā paramo dharmah [non-violence is the highest law], Jainism, hartal, passive resistance, etc.; bringing a sort of Indianised Tolstoyism into the country. The result—if there is any lasting result—will be a sort of Indianised Bolshevism. I have no objection ...
... nothing much to choose, they are equally bad. Page 210 Sri Aurobindo has told us that this was a fundamental mistake which accounts for the weakness and degradation of India. Buddhism, Jainism, Illusionism were sufficient to sap all energy out of the country. True, India is the only place in the world which is still aware that something else than Matter exists. The other countries have ...
... মিশে কাজ করি, একটী পরধৰ্ম্মের, একটী মিথ্যা রাজনীতিক জীবনের পােষণ করা হবে ৷ লােকে এখন রাজনীতিকে spiritualise কৰ্ত্তে চায়, যেমন গান্ধী, ঠিক পথটী ধৰ্ত্তে পাচ্ছে না ৷ গান্ধী কি করছেন? অহিংসা পরম ধৰ্ম্ম, jainism, হরতাল, passive resistance ইত্যাদির খিচুড়ি করে সত্যাগ্রহ বলে একরকম Indianised Tolstoyism দেশে আনছেন, ফল হবে যদি কোনও স্থায়ী ফল হয় এক রকম Indianised Bolshevism ৷তাঁহার কৰ্ম্মে আমার আপত্তি নাই, যাঁর ...
... the gods he is kin to the old Vedic seers, though not at all a religious mystic in his temperament. The Vedic religion seems to have excluded physical images and it was the protestant movements of Jainism and Buddhism which either introduced or at least popularised and made general the worship of images in India. Here too Heraclitus prepares the way for the destruction of the old religion, the reign ...
... elders refused to share the same seat with him. Pained by such attitude of the people, Abhay Singh's grandmother rebuked them by saying that they had failed to understand the cardinal principles of Jainism which advocates no discrimination between caste and creed and the fact that all are equal. Everybody realised their mistake and kept quiet." Gurudev Rabindranath Tagore had special love and affection ...
... or even atheistic trends mostly assumed in India. Materialism, in the modem sense, was never characteristic of such trends. They showed themselves typically in movements like Sankhya, Buddhism and Jainism. Judged from the ordinary point of view, these movements were non-theistic or even atheistic; and yet they were paths leading to a liberation of the consciousness from mere mind: they worked towards ...
... The Mother omitted “— they are equally bad.” after “choose”. × The Mother corrected “Buddhism, Jainism, Illusionism were sufficient” to “It was sufficient”. ...
... Nyaya, Vaisheshika, Samkhya, Purva Mimamsa and Uttara Mimamsa and their numerous interpretations arid commentaries. These six systems are Vedic systems of philosophy. There developed also Buddhism and Jainism and their numerous philosophical systems which did not accept the authority of the Vedas. Similarly, Carvaka philosophy, the philosophy of materialism, which also developed during this period, was ...
... This synthesis takes into account not only all the orthodox Vedantins of different schools and Tantra and the adherents of the theistic religions of the past and the present as also Buiddhism and Jainism and even the vast and catholic teachings of the Gita and the loftiest spiritual knowledge of the Veda and Upanishads, but also the new material that is flowing into the present day, including the potent ...
... dissociates oneself from fruits of action and later on from the sense of doership of action, and finally, one becomes a mere vehicle of action proceeding from the Supreme Reality. In the yogic system of Jainism, the discipline consists of dissociating Jiva from Matter by means of gradual or rapid exhaustion of action, karma, with the help of various practices that underline rigorous practice of truthfulness ...
... fruits of action and later on dissociates oneself from the sense of doership of action, and finally, one becomes a mere vehicle of action proceeding from the Supreme Reality. In the Yogic system of Jainism, the discipline consists of dissociating Jīva from matter by means of gradual or rapid exhaustion of action, karma, with the help of various practices that underline rigorous practice of ...
... fruits of action and later on disassociates oneself from the sense of doership of action, and finally one becomes a mere vehicle of action proceeding from the Supreme Reality. In the Yogic system of Jainism, the discipline consists of disassociating Jiva from matter by means of gradual or rapid exhaustion of action, karma, with the help of various practices that underline rigorous practice of tr ...
... and in the pursyit of truth — who stalks through the country on foot in an attempt to rejuvenate spiritual seeking and right intellectual understanding. At the time, Buddhism was still powerful and Jainism was at its zenith, Vedic rites -were falling into disrepute and a sterile ritualism, accompanied by much futile discussion, was widespread. The way of devotion to God, connected with Puranic Hinduism ...
... system of education laid stress on the method of debate and discussion, in the same way as was done in the Brahmanical system. (Contemporaneous with the Buddhist schools, there were also schools of Jainism.) The places where great discussion took place were public halls or sauthagaras. Rules came to be framed for the conduct of discussions and proceedings. A special treatise on this subject, Sapt ...
... Indian the essential spirit is Christian and he may not be exactly Christ but at any rate he comes in continuation of the same movement. He is largely influenced by Tolstoi and the Bible and by Jainism in his preachings ; at any rate, more than by the Indian scriptures – the Upanishads or the Gita which he interprets in the light of his own ideas. Disciple : Many educated Indians consider ...
... is given a chance may have a possibility. Page 9 Disciple : The law of Karma according to Jainism is inexorable. Even the Tirthankars can't escape it, and have to pay in exact mathematical proportion. Sri Aurobindo : It is a great thing. But too wonderful and mathematical to be true. e.g ...
... be cut up. But the symbolism is quite clear. It means that the old things in W's nature were to be thrown away and new things brought in. PURANI: I was surprised to hear that later he turned to jainism, SRI AUROBINDO: Well, such changes often happen. In one's vital and physical nature there remains a stamp of one's ancestral religion and it comes out after some time. The Christians usually turn ...
... "Vanity of vanities! All is vanity and vexation of the spirit. PURANI: Lajpat Rai was a Jain by birth. That might account for his turning away from the world. After this there was some talk about Jainism, Illusionism, liberation, multiplicity of souls and Vedantic unity. ...
... that grow underground have these Jivas. SRI AUROBINDO: And do the vegetables that grow above the ground have fewer Jivas? For example, in dal or flour are there fewer? PURANI: Yes. To return to Jainism: each soul, according to it, is free but has chosen to be bound and so it is bound. SRI AUROBINDO: Oh, it is bound because it has chosen not to be free? PURANI: And the creation, as we said, ...
... afraid of life? SRI AUROBINDO: No, afraid of Pudgal. 3 (Laughter) DR. MANILAL: Might I have been a jain in my previous birth, Sir? SRI AUROBINDO: Certainly, since you know all about Jainism but don't follow it. (Laughter) DR. MANILAL: Is it a tragedy, Sir? SRI AUROBINDO: No, your knowledge comes from a previous birth; you don't follow because it is not necessary—you have done ...
... MANILAL: In the book. (Laughter) SRI AUROBINDO: You remind me of a British worker who said, "It must be true because I saw it in print." (Laughter) DR. MANILAL: In that case all Buddhism and jainism are false. NIRODBARAN: Not Buddhism! PURANI: Why false? There are records by which it could be proved that Buddha did exist whereas there is no proof of his previous births, of the existence ...
... DR. MANILAL: Have unicellular organisms like the amoeba no soul. Sir? SRI AUROBINDO: No, they have a psychic spark, not a developed soul or a psychic being. DR. MANILAL: According to Jainism there are different types or grades of lives with grades of development of senses. Thus some creatures have only one sense, such as touch; some have two, touch and smell, and so on, till we come to ...
... 397 Sānkhyas and the mukti of the Vedântins. The Buddl speaks of the nirvāna or self-extinction in the infinite Void the Gitâ of nirvāna in the Brahman, Brahma-nirvāna and Jainism of nirvāna in the citswarūpa of the soul The sâdhaka, if he is sincere, is sure to end by realising .that which his consciousness has fixed upon as the supreme goal from the beginning of his sâdhanâ ...
... body was going to be cut. But the symbolism is quite clear : the old elements in the nature would be thrown away and new ones brought in. Disciple : I heard afterwards that he turned to Jainism. I don't know if it is true. Sri Aurobindo : Was he a Jain by birth? Disciple : Yes. Sri Aurobindo : Well, that often happens. In one's vital and physical nature there remains ...
... swadharma in its outer nature and life. The total urge in it is not for self-extinction, but for self-fulfilment. Groups of Souls The souls are not, as is maintained by Sankhya and Jainism, and, more or less, by the concensus of philosophical opinion in India, absolutely separate entities, like Leibnitz's monads, coming down to earth and departing in perfect isolation, having nothing ...
... the mission of the psychic or the transformation of the physical nature. One usually stops short at one phase of the psychic realisation, the phase of passive peace and silence, as do Sankhya and Jainism; or, one may proceed through it, by a deepening and widening of the consciousness of peace and silence, to the realisation of the universal and transcendent Brahman. There is another phase at which ...
... Aurobindo : Yes, I read it. There is the same mixture of which I have already spoken, only by his reading of books, I am afraid, he has made it worse. There was a mixture of Tolstoi, Christianity and Jainism. Now he has added the Veda, Koran and Gita to it. Disciple : Did he not see that Ahimsa applied that way would not succeed ? Sri Aurobindo : Why ? That is his gospel. People have to see ...
... when the four castes multiplied themselves without any true economic need of the country, that all this rigidified into its present form. From historical times we have had religious reformers. Jainism, Buddhism, Sikhism, etc. do not care for castes. It was only under the impact of Western ideas that India began to have social reformers. From the time of Raja Rammohan Roy the Hindu society has had ...
... (Laughter) SRI AUROBINDO: Any vegetarian who murders people will be great then? NIRODBARAN: That is what the Jains seem to have thought. Plenty of Jain kings, while being strict vegetarians, had no hesitation in killing others. SRI AUROBINDO: You know the story of the two Jain brothers during the invasion by Mahmud of Gazni? The brother who was the king was defeated and taken prisoner. The ...
... Yes Mother . But I mean their killing is not intentional. Disciple : It is said that the Jains hire people to feed bugs! Disciple : No. That is only a story. Sri Aurobindo : At any rate, I know of a story in history. When Mahmed of Gazni invaded (West) India he defeated a Jain king through the help of his brother. The dethroned king was left in charge of his brother, who was... brother; so, he dug a pit below his throne and threw him in it and closed it up. As a result he died : so that his brother did not kill him! ( laughter ) Mother : Then, in order to be a true Jain, one must be a yogi and then with yogic power he can deal with these animals and insects? Disciple : Is one justified in killing snakes and scorpions? Sri Aurobindo : Why not? One must ...
... January January Mother’s Agenda 1969 January 15, 1969 ( After the visit of an "Acharya," or Jain master, who came surrounded with his disciples. ) He tried every way to make me talk! I refused. I had never seen them, with their mouths covered 1 —it doesn't stop them from talking! It seems he said yesterday (he came yesterday) that he hadn't yet... attributes to his gods! So it makes a muddle in his consciousness. ( silence ) It has remained, this [superman] consciousness. It has remained, it's very strong, oh!... Today again, with these [Jain] sadhus, I had the experience: it came, mon petit, it was tremendous! It came massively, it enveloped me completely, so I sat very still, like that, behind it: nothing could get through. Interesting... is...." It didn't touch him. I don't know if something in him received it, but he didn't notice it.... We'll see. × Jain sadhus or monks cover their mouths with a patch of cloth so as not to swallow microbes. ...
... MANILAL: Yes, Mother, but our killing isn't intentional. NIRODBARAN: It is said that the Jains hire people to feed bugs. DR. MANILAL: No, that's just a story. SRI AUROBINDO: At any rate I know a story that is historically true, in connection with the Jains. When Mahmud of Ghazni invaded India, he defeated a Jain king through the help of that king's brother. He imprisoned the king and put the brother... charge. The brother didn't know what to do with the prisoner. Being a Jain, he couldn't kill him. So he got a pit dug below his throne and threw his prisoner there and covered up the pit with mud. As a result, the dethroned king died—but the brother didn't kill him! (Laughter) THE MOTHER: In order to be a true non-killing Jain, one must be a Yogi. Then one can deal rightly with these animals and ...
... Education For Character Development List of Participants SHRI ASHU BHARDWAJ: Scholar 218, Vaishali, Pitampura, Delhi-110 034. Tel. 713-3564. DR. A.C. JAIN: Senior Scientist, INSA, CBT, Delhi University. 13, Vaishali, Pitampura, Delhi-110 034. DR. BALWANT RAI SATIJA: Educationist,54, SAtya Niketan, New Delhi-110 021. Tel. 603582 CAPTAIN BODH... SAVITRI SHARMA: Scholar, J-A/2 B, Ashok Vihar, Phase-I, Delhi-110 052. Tel. 714 2571. DR. SHAKUNTALA PUNJANI: Scholar, 5/8, Roopnagar, Delhi- 110 007. Tel. 251 5034, 294 3035. DR. SHARDA JAIN: Scholar, S-O/77, Pitampura, Delhi-110 034. DR. SHARDA PANDEY: Scholar, J.P. 97, Mauriya Enclave, Pitampura, Delhi-110 034. Tel. 721 7650 711 2998. SMT. SNEHLATA SRIVASTAVA: Scholar, "Sne... Social Activist, C-263, Surajmal Vihar, Delhi-110 092. SHRI S.I.TRIPATHI: Formerly, Secretary(Finance), Government of India A-42, Retreat Aptt. 20 LP. Extn. Phase II, Delhi- 110 092. DR. S.L. JAIN: Principal, Mahavir Senior Model School, Rana Pratap Bagh, Delhi. C-90, Ashok Vihar, Phase-I, Delhi-110 052. Tel. 724 5656. SHRI S.N. New Police Line, Kingsway Camp, Delhi- 110 009. DR. S ...
... attainment? SRI AUROBINDO: No, it may be for the mosquitoes because you kill them before they have exhausted their mosquito propensity. But why that question? NIRODBARAN: Gandhian ahimsa, perhaps, or Jain virtue and vice. SRI AUROBINDO: It may take away from ethical qualities but it has nothing to do with spiritual principles. DR. MANILAL: In medical practice we may sometimes be liable to kill ...
... English doctors advocate giving injections to cases of incurable suffering in order to cut short their lives. PURANI: Gandhi also advocated it in case of the Ashram cow and there was a row among the Jains. DR. MANILAL: What about suicide? SRI AUROBINDO: It depends on the spirit in which it is done. If it is done in a vital spirit or with a vital motive it may be sin. Would you say that the Sannyasi ...
... punished. The Marwaris are mostly Jains. Government has taken possession of Parswanath Hill, and on the spot where people used to flock for worship, there will be bungalows erected in which there will be dancing and tamashas , and the eating and drinking of prohibited foods and drinks. What does Government care for the entreaties, petitions and deputations of the Jains? God must have designed this to ...
... -110062 77.Jain, A.P. U-10 Green Park Extn. New Delhi-110016 78.Jain, M.G Reader, DEPEFE NCERT Sri Aurobindo Marg New Delhi-110016 79.Jain, M.P. H-10 Green Park, New Delhi -110016 80.Jain, Rama D-82 Preet Vihar, Delhi -110092 81.Jain S.L. Principal, Mahavir Sr. Model School Rana Pratap Bagh, Delhi -110033 82.Jain, Sushma ... Principal, Ramakrishna Institute of Moral and Spiritual Education, Mysore. Dr. Kavita Sharma, Principal, Hindu College, University of Delhi, Delhi. Professor Ramjee Singh, Former Vice-Chancellor, Jain Vishwa Bharati, Ladnoo. Professor (Ms.)Suzie, Sti Aurobindo International Institute of Educational Research, Auroville. Dr. Ravi Tekchandani, Department of Sindhi Language, University of Delhi... (Ramakrisha Mission) on "Educational Philosopy of Swami Vivekananda" Page 762 Professor Ramjee Singh, Former Vice- Chancellor, Jain Vishwa Bharati, on : "Gandhian Values in Education" 3.15 p.m. : Open Discussion 3.45 p.m. : Chairperson's Address 4.00 p.m. to 4.30 p.m. : TEA BREAK ...
... centuries?" These were the Page 28 five Jain temples at Dilwara. Some were built in the thirteenth century while others as far back as the eleventh. The temple complex is an attraction to all with its marble carvings for, indeed, it is considered an apogee of refinement in Indian art. This is a pilgrimage centre for the Jains as the temples are dedicated to a few of their Tirthankars... Tirthankars. Notable is a 2500-year-old image of Adinath, the first Jain Tirthankar. Then there is the legendary agni Rund (fire hole). It is from the Fire there that four great Rajput clans —known as the agni kulas — rose. Our family tradition has it that we, the Nahars, are descended from Parmar, the first to emerge from the flames. Ajmer was the next halt, from where Bharatidi went to see the Pushkar ...
... out whether Chaitya Purusha can mean the psychic being, the soul? Disciple: I did, but the word is not given there in that sense; it only carries the sense of Chaitya of the Buddhists and the Jains. Sri Aurobindo: That is quite another meaning. But what about this one? Disciple: But you have yourself used it in the Arya at two places. Sri Aurobindo: How is that? Where? Disciple: ...
... , Divine was everything. Rishabhchand was bom at Jiaganj in West Bengal on the 3rd of December, 1900. He was the eldest son of Puranchand (1882—1967), an eminent scholar and writer mainly on Jain religion and philosophy in Bengali. After a brilliant academic career in Krishnanath College, Berhampur, and Presidency College, Calcutta, Rishabhchand plunged into the non-cooperation movement. Time ...
... strong light emanating from the new-born babe. Thakur was the founder of 'Satsang,' a group to which people from all walks of life were attracted, irrespective of their creeds: Buddhists and Christians, Jains and Jews, Hindus, Muslims . . . For Father that was the beginning —so far as I know — of several crucial experiences, including the awakening of the Page 9 Kundalini, the 'Serpent ...
... Laughter ) A wasp had built a nest behind one of the paintings in Sri Aurobindo's room and it was constantly coming and going. P broke the nest and threw two pupas. Sri Aurobindo remarked that the jains would object to it. P said, "Yes, violently." ...
... throne." Our historians draw upon Jain tradition in their attempt at a parallel for the Nandas. In the Āvaśyaka Sutra (p. 693), we have a Nanda described as begotten of a barber. Hemachandra's Parisish-taparvan (VI.232) makes him the son of a barber by a courtesan. Struck by the barber-story, our historians forget a central discrepancy. Even in Jain tradition there are nine Nandas and, ... "mean origin". And so, in spite of particular differences, the Purānas broadly agree also with Jain tradition. But Mookerji 1 notes how glaringly Buddhist reports are here at variance: "Buddhist tradition does not impute any base origin to the Nandas and thus runs counter to the Brahminical and Jain traditions... The worst infamy which Buddhist tradition records against these Nandas is that they... we may add, are "the Brahminical and Jain traditions" uniform each in its own voice. While the Purānas label the Nandas as Sudras, the famous Indian drama Mudrā-rākshasa (VI. 6), by which many scholars set considerable store, regards the Nandas as prathita-kulaj ā h, "of illustrious birth", or uchchhaivarvijanam, "of high birth". And even in the Jain Pariśishtaparvan (VIII.230), which ...
... supramental from the subliminal, Sir? SRI AUROBINDO: What do you mean by "far"? DR. MANILAL: How distant, I mean. SRI AUROBINDO: Ten thousand miles. (Laughter) DR. MANILAL: There is a jain story about two yogis who went to Mahavideha Kshetra and met Padmadevi and asked her how distant their realisation was. She said to one three years and to the other as many years as there are leaves... is Narada's story of the Tapaswi and the Bhakta. CHAMPAKLAL: That story you told me when I asked you on my first visit, "Shall I have realisation?" SRI AUROBINDO: This is more pointed than the Jain story. At this stage Dr. Manilal departed. NIRODBARAN: But a contact with the subliminal may give me direct knowledge—say, correct diagnosis of a case as T.B. without any exam. SRI AUROBINDO: ...
... of the Times into the concrete fact of 42 million yards less of English cotton goods. And the demonstration of the sixteenth of October joined in by the Hindu and the Mahomedan, the Buddhist, the Jain and the Sikh, the police and the people, through the mystic compulsion of an instinctive fraternity, was the enchanting prevision of the India to be. Such a vision is vouchsafed only to the man or ...
... the other individuals were unrecognisable, or perhaps they did not want themselves to be recognised, as was my impression. I saw there many Sadhus, Sanyasins, Tantric Kapaliks, Vairagins, Avadhuts, Jain Sadhus, Aghoris etc., even family men as well as Sufis were there, all engrossed in their particular sadhana. There were among others such penances as were never heard of or about which nothing was ...
... light) Sri Aurobindo [ST] Kanishtha (The youngest) Ananda Umachigi The Mother [ST] Kim Babu Lakshman Reddy's son 23.10.59 The Mother [ST] Komal (Delicate) Ramakrishna Jain's daughter 20.11.60 The Mother [ST] Lalita (Beauty of refinement and harmony. This is the idea underlying the word. It is also the name of one of the companions of Radha.) [ST] Napta ...
... different. DR. MANILAL: Why couldn't it be answered, Sir? (Laughter) SRI AUROBINDO: Not couldn't be. Anything could be but it may not be. (Laughter) EVENING DR. MANILAL: According to our Jain Shastra, there are three or four signs, Sir, by which gods can be recognised. Their feet don't touch the ground, their eyes don't blink, the garlands around their necks don't dry up. SRI AUROBINDO: ...
... January 18, 1969 ( Regarding the "descent of the superman consciousness". ) Oh, did I tell you? The other day, when the [Jain] sadhu came, as soon as he came in (he stood there), this atmosphere came from here up to there ( Mother draws a half circle in front of her ), it surrounded me like a wall. It was thick, luminous, ...
... 150 years to the 5 Theras from Upali to Mahinda. Jacobi, in his Pariśishtaparvan, 2nd edition, p. xvii, informs us that the average length of the generation of a spiritual teacher is, according to Jain and Buddhist evidence, about 30 years. 3 Rightly Raychaudhuri 4 concludes: "We may, therefore, assign 240 or 270 years to the eight or nine generations from Parīkshit to Gunākhya Śānkhayāna..." This ...
... after my arrival at Pondicherry, when my host came to know about my literary taste, he took me to Rishabhchand, who was a relative of his and one of the early Ashramites. Rishabhchand hailed from a Jain family settled at Calcutta, the ancestors having lived in the interior of Bengal. The family had grown in silk business; they were the owners of the famous Eastern Silk House. Rishabhchand himself was ...
... hired two bungalows belonging to a businessman, outside the Fatipal Gate on the way to the famous Kali Temple. Near our ashram, but on the other side, along the road leading to the Saraswati, was a Jain hostel for students in charge of a certain Fulchandbhai, who was interested both in the works of Sri Aurobindo and in our ashram. He had deep respect and affection for Dikshitbhai and helped us as much ...
... India. These activities embraced a variety of spheres: education, literature, collections of all kinds, from matchbox labels to sculptures. He was also a social reformer. But above all, he was a devout Jain. My father, P. S. Nahar, was his fifth child of nine. My father wanted his children —we were eight —to have a broader education. To that end we were taken to Santiniketan, the campus of poet Rabindranath ...
... acrobatics is futile because it is contrary to their nature—which proves your thesis that music is the highest art because most direct in its appeal to the soul and the feelings. Maybe—or maybe not; as the Jains put it, syād vā na syād vā . I have written so much, you will see, in order to say nothing—or at least to avoid your attempt at putting me in an embarrassing dilemma. Q.E.F. 6 January 1936 ...
... mercantile community in the country. It will convince those who still dream that industrial development is possible without political power, of their mistake. The Marwaris are already alienated, the whole Jain community seething with an indignation too deep-rooted for words. The Tuticorin reign of terror directed against the one Swadeshi enterprise which can prevent all the rest from being rendered futile ...
... you think it would succeed? SRI AUROBINDO: Yes, I had the idea that it would succeed but found that it was not possible. SATYENDRA (after the talk had touched on several topics) : There was a Jain saint, Rajchandra. He seems to have predicted the death of a man, the exact time and date. According to the prediction he was to die at night. The saint said, "Unless my consciousness is clouded he ...
... a habit As regards fasting, I know of a European who fasted for forty days and became ecstatic over the effect of fasting, but after the fast he had a breakdown. There are many stories about Jains fasting. What is the idea behind their fasts? DR. SATYENDRA: I suppose they believe in the mortification of the flesh for the release of the spirit. NIRODBARAN: Can fasting cure diseases too? ...
... Ever we hear in the heart of the peril a flute go before us... (5.3.1986) The idea of utkata or ineluctable karma is, I believe, a Jain doctrine. In one of the talks reported by Nirodbaran, it was brought to Sri Aurobindo's attention by Dr. Manilal (a Jain) after the mishap to the Master's right leg on the night of November 23, 1938. The point raised was whether the accident had been due to what ...
... whose daily vision was accustomed to the rich decoration of Agra and Fatehpur Sikri or to the fullness and crowded detail which informed the massive work of the old Vedantic artists and builders, Hindu, Jain and Buddhist. Another peculiarity is the fixity and stillness which, in spite of the Titanic life and promise of motion in the figure of Nadir, pervade the picture. A certain stiffness of design marks ...
... My reply was : Many Madans and Christians who take non-vegetarian diet are not devoid of pity. Christ himself was not a vegetarian ; – diet has little to do with pity or cruelty. Secondly, the Jains who are proverbially vegetarians are not less cruel. Your argument that vegetables being lower forms of life can be eaten but animals being higher forms should not be eaten is based upon an arbitrary... essential delight, from every kind of food. Even the food that we call badly cooked has a rasa of its own. But one can agree to a little bit of diplomacy. It is no use casting fish in the face of a Jain or forcing Smoke in the face of an orthodox Tamil Brahmin. 10-5-1924 Disciple : Did you read in the papers that Mahatmaji is thinking of retiring to his Ashram and there playing with ...
... same cannot be said for luxury and over-abundance. Most often, the things which are of no use to men are also those which cause them harm. In the reign of the famous Akbar, there lived at Agra a Jain saint named Banarasi Das. The Emperor summoned the saint to his palace and told him: "Ask of me what you will, and because of your holy life, your wish shall be satisfied." "Parabrahman has given ...
... and dharma, they are a burden on this earth moving in the world as animals assuming the form of humans.) Prof. Jain said that the development of character should start right from the early stage of childhood and continue from family right up to universities. Prof. Jain also referred to the domains of life, physical, cognitive, conative, and affective. He said that personality development... Punjani said that the ancient gurukul system of education was an ideal system, and she felt that it is only in that system of education that moral education can be rightly imparted. Prof. K.K. Jain referred to the warning given by Dr. Radhakrishnan in his report when he said that "if you want to bring Rakshasa Raja, starve the soul and cater to the material needs of the individual." He said ...
... second point is: can that belief be Hindu-coloured without vitiating secularity? India called herself secular for only one purpose: she wanted to make it clear that Muslims, Christians, Parsis, Jews and Jains living within her borders would suffer no discrimination or penalty or suppression on account of their not being Hindus and not partaking in the Hindu conventions of worship. India wished to stress ...
... being sectarian. But, on the other hand, we should be de-nationalising it if we refused to admit whatever ideas or terms in it distinguished it from the Islamic, Christian, Jewish, Zoroastrian, Sikh, Jain or even Buddhist culture. It has, for all its catholicity, characteristics of its own, and these characteristics it must retain in one manner or another if it is to be in any valid sense Indian... with a consciousness in direct tune with the typical Indian spirituality; but if anyone takes objection to them because of their non-Islamic, non-Christian, non-Jewish, non-Zoroastrian, non-Sikh, non-Jain and even non-Buddhist suggestion, then he fails to understand what ultimate India is and he is trying to rob her of all genuine cultural Page 21 value and to suppress a national ...
... spirit is Christian. He may not be Christ, but at any Page 175 rate he comes in continuation of the same impulsion. He is largely influenced by Tolstoy, the Bible, and has a strong Jain tinge in his teachings; at any rate more than by the Indian scriptures—the Upanishads or the Gita which he interprets in the light of his own ideas. Many educated Indians consider him a spiritual... organizations not based upon a religio-social basis as we find nowadays; they were more or less guilds, groups organized for a communal life. There were also religious communities like the Buddhists, the Jains, etc. Each followed its own law—Swadharma—unhampered by the State. The State recognized the necessity of allowing such various forms of life to develop freely in order to give to the national spirit ...
... didn't approve of it. On this Sri Aurobindo commented jokingly, "Because you were making friendship with them." 23 While Dr. Manilal presented the extreme Jain viewpoint on Ahimsa, the Mother said: "In order to be a true non-killing Jain, one must be a Yogi. Then one can deal rightly with these animals and insects." 24 Page 401 A few days later, on 4 January 1939, the Mother ...
... perfect, possessing infinite potentiality within; but due to its association with body and matter it has lost its shining glories and is subject to all kinds of miseries. Bondage (bandha), in Jain philosophy, comes therefore to mean the soul's association with matter. This bondage is twofold: (a) the primary and internal cause of bondage for the soul is its passions and bad dispositions (bh ...
... stumbling block, and it has also been the cause of the battles of rival claims. The Vedic systems of yoga have been combated by the Buddhist system of yoga, and both of them have been combated by the Jain system of yoga. The Vedic systems of yoga have also come to be combated by the Tantric systems of yoga. Advocates of Jnana yoga have rejected the claims of Karma yoga or Bhakti yoga, and vice versa ...
... inner turmoil he gave up his kingdom into the hands of his son, Bindusar, and following a Jain saint, Bhadrabahu, he sought initiation to become an ascetic and live like an ordinary bhikshu. He ruled over India but finally became a bhikshu and an ascetic. He spent his last days along with his guru in the holy Jain spot of Sravanabelagola in south India. The same thing happened with the third king ...
... stand for the unity of the main divisions into which the communities of the country fall - the Hindus who .revere the sannyasi's saffron robe, the Muslims whose prophet favoured green, the Sikhs and Jains and Christians and Parsis who should get blended into a homogeneity like white which blends so many colours. Or else we may take green to be firmness and faith like the spontaneous clinging of green ...
... Calcutta Corporation. That was in 1933, the year my Page 65 Sri Aurobindo at Deoghar (c. 1894) uncle Bijoy Singh Nahar also became a councillor— the first from the Jain community. Kumudini wrote several books in Bengali and was the editor of an illustrated Bengali monthly, Suprabhat, which ran for nine years. Tagore, a family friend, wrote a poem of the same name ...
... several times. He explains the Sutra II . ii. 33 thus: (Contradictory attributes cannot exist) in the same entity, because (it) is not possible, (and therefore, the Jain doctrine is not correct). In the course of refuting a Jain doctrine in his commentary on the aphorism he asserts that his "refutation should also be understood to refute the tenets about one and the same entity having contradictory ...
... been always admired, but chiefly in the productions of the Indo-Saracenic school which in spite of their extraordinary delicacy and beauty have not the old-world greatness and power of the best Hindu, Jain and Buddhistic work. But Indian sculpture and painting have till recently been scouted as barbarous and inartistic, and for this reason, that they have, more than any other Oriental work, deliberately ...
... still more fundamentally tolerant Hinduism with all its spiritual broadness and enlightenment it led at one time to the milder mutual hatred and occasional though brief-lived persecution of Buddhist, Jain, Shaiva, Vaishnava. The whole root of the historic insufficiency of religion as a guide and control of human society lies there. Churches and creeds have, for example, stood violently in the way ...
... 271 From "A Slumber Did My Spirit Seal" (1798) by William Wordsworth. Page 221 Aurobindo said: "It may be then this 'utkata karma that caused my accident!" According to Jain Shastra, 'utkata karma' is a karma that cannot be avoided. Then Dr. Manilal got a chance, as we say, he got an opening, and asked: "Why this unmerited suffering in your case?" Sri Aurobindo ...
... Religion of Man, George Alien Unwin Ltd., London, 3rd edition, 1949. PAGE–151 Tamini, I.K., The Science of Yoga, The Theosophical Publishing House, Chennai, 2001. Tantia, N.M., Studies in Jain Philosophy, P.V. Research Institute, Varanasi, 1985. Tart, C., (ed.), Transpersonal Psychologies, Harper & Row, New York, 1976. Thibaut, G, Vedanta Sutras, Sacred Books of the East, Oxford ...
... as "the Golden Age of Hinduism" cannot stand. Besides, the Imperial Guptas, true to the typically tolerant spirit of the Hindu religion, are known to have partly patronised both the Buddhist and the Jain faiths. Perhaps we should give up the role popularly ascribed to Shankara as one who effectively uprooted Buddhism from India. It seems more true to hold that the tide of Muslim invasion submerged Buddhism ...
... and all-round constructivism, but if you choose Gandhi you are off the track altogether and are hardly acting in consonance with your aim. Declare your aim to be Tolstoyan Christianity in a garb of Jain and Buddhist morality coloured with the nomenclature of Hindu piety, and you will be justified in referring so frequently to Gandhi. And you will be justified in extolling whatever greatness and heroism ...
... By these, such sections of the Hindu or Mohammedan law that inflicted forfeiture of rights and property upon any party renouncing his or her religion would cease to be enforced (M. P. Jain, Outlines of Indian Legal History, Fourth Edition, N. M. Tripati Pvt. Ltd. 1981 p. 417). Thanks to the initiative and energy of Gazulu, meetings were organised to protest against this Act. A memorial ...
... 1992. — Devadhar, C.R. Works of Kalidasa. Edited by with an exhaustive Introduction, Translation and Critical and Explanatory Notes (Two volumes). Delhi: Motilal Banarsidass, 1986. — Jain, K.C. Kalidasa and his Times. Delhi: Agam Kala Prakashan, 1990. — Kalidasa. Kalidasa, The Loom of Time, Translated from Sanskrit Page 49 and Prakrit with an Introduction by ...
... were not satisfied with that; they aimed at total destruction of the whole of Hindu culture. As part of the process, they attacked all the religious institutions of India - Hindu, Buddhist or Jain. Towards this end, the Muslim invaders undertook the desecration of places of worship, destruction of universities like Nalanda, and the wholesale slaughter of monks and priests to wipe out the intellectual ...
... came in time to distinguish the religious from the mundane life and tended to create the separate religious community, was confirmed by the rise of the creeds and disciplines of the Buddhists and the Jains. The Buddhist monastic order was the first development of the complete figure of the organised religious community. Here we find that Buddha simply applied the known principles of the Indian society ...
... the Gitā employs them claims of Jnāna against Karma, of Karma against Bhakti, and of Bhakti against Jnāna and Karma, trends of conflict between the Vedantic Yoga and the Yoga of the Buddhistic and Jain disciplines, sharp oppositions between Vedānta and Tantra. Among these conflicts, the one that came to be powerful and perilous has been the trenchant opposition between Yoga and Life itself. In ...
... On the other hand, for the millions and millions of Mother India's children now suddenly sundered by the mechanics of the Partition, for the numberless Hindus, Muslims, Christians, Sikhs, Parsis, Jains, Buddhists who still felt that they lived only as the cells and arteries and tissues and blood-corpuscles of India the one beloved Mother of one and all, for these anguished children the right prayer ...
... seeks refuge in a temperate moderation, in abstemiousness and abstinence or in carelessness about the body and its wants and in an absorption in higher .things. The spiritual seeker often, like the Jain ascetics, seeks refuge in long and frequent fasts which lift him temporarily at least out of the clutch of the body's demands and help him to feel in himself a pure vacancy of the wide rooms of the ...
... us seeks refuge in a temperate moderation, in abstemiousness and abstinence or in carelessness about the body and its wants and in an absorption in higher things. The spiritual seeker often, like the Jain ascetics, seeks refuge in long and frequent fasts which lift him temporarily at least out of the clutch of the body's demands and help him to feel in himself a pure vacancy of the wide rooms of the ...
... Otherwise, the yogi has to get up every morning and say, “Let everybody in the world be all right" and there would be no disease in the world! (Laughter) 25-12-1939 Disciple : The Jain books speak of Trikal Jnana, practical omniscience. If one has this power one can know how a thing happened. One can know how the accident to you happened. Sri Aurobindo : It is a question... leave things to the Divine; if these powers come as a part of the divine movement then they have a place. Disciple : Are there not Karmas – actions – the results of which are unavoidable? Even Jain Tirthankars and Buddhas had to undergo the results of their actions done in the past. Can it be said in your case that the accident was the result of "Utkata-Karma?” Sri Aurobindo : I don't ...
... beauty". The stories are garnered from the whole world, the accumulated memories of the human race. Fable, fiction, history, myth, legend - India, Japan, Arabia, Persia, Jerusalem, Italy, Guyana - Hindu, Jain, Buddhist, Islamic, Jewish, Christian, Zoroastrian all agreeably mingle in this humanistic pot pourri; and the result is an utterly wholesome meal for children, young and old alike. The Mother's ...
... stress on complete abstinence in spirit and action, from any killing. That's why, perhaps, he is looked upon as the greatest man of compassion. Did Buddha preach absolute Ahimsa? I thought it was a Jain teaching. What Buddha taught was compassion. And compassion—well, is it not written that Durga is full of compassion for the Asuras when she is exterminating them? Now, even if he be an Avatar of ...
... priest and the prince and the peasant alike - giving to each that power of sacrifice.... And the demonstrations of the sixteenth of October joined in by the Hindu and the Mahomedan, the Buddhist, the Jain and the Sikh, the police and the people, through the mystic compulsion of an instinctive fraternity, was the enchanting prevision of the India to be. Such a vision is vouchsafed only to the man or the ...
... me. He will Himself come and tell me how to find Him. The fakir could not say anything after that.' The old sadhak recounted then another story. 'There was a great disciple of the Jain Tirthankar Vardhaman. He lived in a cave all by himself. One day a lot of people came and told him: 'The Tirthankar himself is coming to see you. Please come outside your cave and wait.' ' ...
... acrobatics is futile because it is contrary to their nature—which proves your thesis that music is the highest art because most direct in its appeal to the soul and the feelings. Maybe—or maybe not; as the Jains put it, syâid vâ na syâd yâ . I have written so much, you will see, in order to say nothing—or at least to avoid your attempt at putting me in an embarrassin, dilemma. Q.E.F. SRI ADRORINDO ...
... (Hydraotes, Rāvi), 117 Iśāna-varman (Maukhari), 487, 488, 489, 494 Isfandiyad, 366 Islam, 367 JābālalJobil, 325 Jackson, A. V. W., 281 Jacobi, 545, 563 Jains, 219, 241 Jairazbhoy R. A., 239, 240, 326, 288-90 Jalauka, 48 Jambudvīpa, 57, 58 Janamajaya, 543 Jātakas, 255, 309 Javan, 258 Javandniyā', 253 Jayasena, 25 ...
... which you know. Keith Critchlow and Satish Kumar and John Lane were there, and are all implicated. The proposal came from Page 217 Satish, who having as a youth spent eight years as a Jain monk is a good hand with a begging-bowl and thinks funds could be forthcoming. To come to the foul play of the heroes of the Mahabharata, it's a question that comes up towards the end of every war ...
... to have ruled from 122 to 57 B.C. he would have a reign of 65 Page 599 years. Although the era of 57 B.C. is commonly regarded as having been founded by Vikramāditya, a persistent Jain tradition as well as a number of inscriptions considers it as founded on Vikramāditya's death by a grateful Mālava. Thus its establishment may be related to the end of Yaśodharman's reign. Even the ...
... of the Veda, and on Agni, the divine Flame. Sri Aurobindo read some riks. 13 June. Talk on the Duttatreya Yoga, a system current in Maharashtra, and on Mahatma Gandhi. 18 and 19 June. Talks on Jain philosophy and the physical sciences. 20 June. Sri Aurobindo spoke about some of his own spiritual experiences and about some of the Mother's experiences. 23 June. Talk on non-violence and on ...
... This was the capital of the Maurya empire whose founder Chandragupta (reign: 322 to 298 B.C.) left everything at the height of his power, went down south to Sravanabelgola (Karnataka), and became a Jain monk. His grandson Asoka was the emperor who proclaimed, "All men are my children." The boundaries of the Maurya empire stretched from the river Brahmaputra to the east to the Arabian Sea to the west ...
... and national integration. It has developed recently (in Press) a supplementary reading materials for school children containing twenty-two value based stories based on thoughts and themes drawn from Jain religion, life ofjain Saints and Lords highlighting values like love, cooperation, character development, sacrifice and nonviolence. It has also developed reading material for children of classes VI-VII ...
... must say that she has been stoic from the beginning to the end, especially when she had to relieve herself publicly on the beach (please excuse these details, but for an Indian, and what's more a Jain, it's not bad) and to fight with the impatient pigs.... Really, I've obliged this modest and excessively clean India to do a hard tapasyâ — she never lost her smile, rather she tried to cheer me up ...
... afternoon is the day I must take a class (geometric drawing). But I have fallen asleep. I saw my mother (Suhag Kumari) 2 standing by the edge of a lake in the middle of which was a temple, like a Jain temple in Bihar (it reminded me of the Jalamandir of Pawapouri). It was crumbling. A number of buildings in a rather bad state of repair could be seen on the shore. My mother thought (I could hear ...
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