#Jain Dharma

[vkbrar001]

Facts about Jainism.

[npskudlu]

Happy Buddha Purnima! 🙏🏼✨ Let's take a moment to reflect on the wisdom and teachings of Buddha on this auspicious day. At National Public School Kudlu, we strive to instill these values in our students and create a nurturing environment for their growth. Join us in celebrating this special occasion and spreading positivity! Vist us www.npskudlu.com

[jyolight]

#astrology #jyotish #vedicastrology #dharma #buddha #buddhism #hindu #hinduism #sanatandharma #jain #jainism #sikh #sikhisim #dalailama Lama - It is related to reincarnation which is clearly seen in his lagna chart with ketu in 1st, jupiter in 5th and shani in 9th , all trikonas occupied by karmic significators. Jupiter is aspecting shani and shani is aspecting guru, guru is aspecting ketu. Moon - The most important planet sits in 3rd house with 5th and 12th lord venus, moon is combined with venus making him a complete believer in kindness Navamsha - ketu is in 9th house making him a mystic, mercury 12th lord of navamsha and lagna lord of d1 sits in 1st house getting dig bala and sign libra signifying wide spread recognition Jupiter- the only retrograde planet in d1, also born on panchami, Karna - balav, n (at Tibet) https://www.instagram.com/p/CnJwtpDPZqu/?igshid=NGJjMDIxMWI=

[buddhistmusings]

Pay Attention to Bangladesh

My heart breaks today as I learn about the immense suffering that Hindus are being subjected to in Bangladesh.

There is a history of oppressing religious minorities in the country, including periods of immense ethnic violence, escalating to the point of potentially being labeled as genocide in the Chittagong Hill Tracts, which are populated by groups of mostly Buddhist indigenous peoples called the Jumma. This is a label for a group of related tribes.

Both Hindus and Buddhists have faced violence in Bangladesh, this is nothing new, but since the fall of their government a few days ago, the violence has become much higher. Hindus in the country are being targeting especially strongly right now. People are being killed, their homes are being destroyed, people are being kidnapped, temples are being desecrated and destroyed, and at a pretty massive scale.

I see people celebrating the fall of this government, which I can understand on one hand, as it was repressive, but the lack of authority has allowed incredible violence to be carried out against Hindus.

Please, Hindu, Buddhist, Muslim, Christian, Jain, or Jew, pray for an end to this. Whatever power you believe in, pray for the violence to end. Do what you can to spread the word about what is happening to my brothers, sisters, and siblings in Dharma.

May all beings be free from hatred and the causes of hatred. May all beings be happy and may all beings be free. Let none anywhere despise any being, let none deceive another. May peace and Metta extend outwards from myself to each and every person, barring none, and may all beings swiftly be free of all suffering. Namo Buddhaya, Namo Buddhaya, Namo Buddhaya.

[max1461]

Assumption: you're a mormon fundamentalist taliban osama bin laden marxist leninist dengist sinn fein lincolnite gay war criminal chechen separatist montagnard proto-feminist yudkowskyan shining path gay narco peshmerga taiping heavenly kingdom shinto anti-woke anti-cash quaker jesuit nudist jain dharma undecided major FREEMASON thinfluencer lesbo-croatian seinfeld muslim brotherhood narnia hippocratic oath monophysite rhodesian bush war "five points" of calvinism descartes ted kaczynski wagner group neoliberal zanu pf deep ecology champagne socialist

largely correct

[theviraltruth]

Veerendra heggade | Dharmasthala the abode of dharma

“Dharmasthala”, the abode of dharma, is the quintessence of humanity and faith. As the name suggests, the word dharma in its truest sense means righteousness, it is the embodiment of the world’s most divine emotions in spite of one’s cast, creed or religion.

[whippersnappersbookworm]

Ok so if we are talking about reclaiming" Hindu Mandirs and culture" based on apprently "credible" historical accounts, we can also talk about other religion reclaiming their own "indigenous stolen culture " right? I will not talk about Islam because obviously these people will say they are invaders , not part of our Indian culture etc etc. I will rather talk about a religion that was very much part of Indian history, and that is Buddhism. There is historical accounts from ancient and mediaeval India citing instances where Hindu rulers destroyed Buddhist monasteries (also Jain temples).

I have already wrote this on a reblogged post , but posting it again to point out how history works. Every single time there is change in the ruler , they try to impose their religion on their subjects because religion is the easiest way to conquer people, it's the weakest point. This cycle of destroying and imposing religion has been going on for centuries, it's not limited to one religion only. Every religion does this to exploit the helplessness of poor people. Stop trying to propagate that your hindu dharma is peaceful, because it is not. Stop trying to erase the stories of countless individuals who suffered under the dharama which discriminate between people. It's okay to love your religion but don't ignore the bad parts of it. Don't erase the history with your myths .

[whencyclopedia]

Ancient Indian Warfare

War was the chief means by which territory was annexed or rulers defeated in ancient India, which was divided into multiple kingdoms, republics and empires. Often one empire predominated or different empires co-existed. The Vedic literature (1500 – 1000 BCE), the two epics Ramayana and the Mahabharata (1000 - 600 BCE), Kautilya's Arthashastra (c. 4th century BCE) and Banabhatta's Harshacharita (c. 7th century CE), all key texts regarding warfare in ancient India, testify to this. Troops were recruited, trained and equipped by the state (maula). There were many communities and forest tribes (atavika) that were known for their military skills and prized as such. Such people lived by the profession of arms (ayudhjivi). Villages providing soldiers were called ayudhiya. Mercenaries (bhrita) also existed in large numbers as did corporate guilds of soldiers (shreni) and they were recruited whenever required.

Attitudes to Warfare

The king or emperor was supposed to be a great warrior, capable of vanquishing enemies on the battlefield and subduing their kingdoms. The idea of digvijaya (Sanskrit: “victorious campaign in all directions”) so that a ruler could become a chakravarti samrat (Sanskrit: “emperor whose chariot wheel rolls unobstructed”) was always emphasized. Religiously, the Hindus favoured war as a means of furthering royal ambition and even advocated the concept of dharma yuddha or “just war” to avenge injustices or claim one's justified right to the throne. Buddhism and Jainism, despite their advocacy of non-violence, also understood the role of war and warfare in the prevailing political system and especially for the defence of one's kingdom against invaders embarked on a digvijaya. The Buddha himself advised the minister of Magadha's king Ajatashatru (492 - 460 BCE) on how difficult it would be to conquer Vaishali. Alongside all his humanitarian work, the Mauryan emperor Ashoka (272-232 BCE) also did not disband his army but continued to maintain efficient means for the security of his people, which he considered as part of his duty as a Buddhist ruler looking after the welfare of his subjects. Throughout the ancient period, many of the most notable emperors, kings, warriors and even individual soldiers continued to be devout Jains.

Continue reading...

[talonabraxas]

Dharma Eye by Talon Abraxas

Meaning of Symbols Common to Hinduism, Buddhism, and Jainism

1.The Dharma Wheel is the main Buddhist symbol, but it also appears in Hinduism and Jainism. It represents Dharmic views on morality and cosmic law. With eight spokes, it denotes the moral virtues on the Buddhist Eightfold Path.

2.The Swastika is an ancient symbol. Clockwise, it represents the motion of the Sun in Hinduism. Counterclockwise, it is the night and the Hindu goddess Kali. In Buddhism, it symbolizes Buddha's footprints and the cycle of life. In Jainism, the arms denote the four types of rebirth for the soul.

3.The Lotus flower symbolizes divinity, perfection, immortality, and various Hindu deities. In Buddhism, it expresses purity of the body and mind. In Jainism, semi-divine prophets are represented by or seated upon them.

4.The Endless Knot or "Srivatsa" and Pair of Fish appear in Ashtamangala: a set of eight symbols (most are pictograms of sacred objects) that differ between traditions. The knot represents unity, the cycle of rebirth, and wisdom entwined with compassion. The fish symbolize happiness, freedom, and fearlessness.

5.Symbols may be combined into Yantra, which usually have T-shapes on their borders to symbolize inner enlightenment. They may be associated with deities, luck, protection, or used as meditative aids.

Meaning of Other Hindu Symbols

1.The Om appears in all Dharmic traditions (variously translated), although it is technically a written symbol. It is included here because it has become the main symbol of Hinduism. It represents the supreme, divine consciousness.

2.The Ouroboros appears in several religious traditions (the oldest may be Ancient Egypt; see below). In Hindu mythology, it is one of the animals that holds up the world.

3.The Conch shell or "Shankha" represents Vishnu, water, female fertility, longevity, and prosperity.

Meaning of Other Buddhist Symbols

1.The Conch shell also appears in Buddhism. It can be used as a trumpet and thus represents the awakening influence of Buddhist teachings.

2.The Triratna represents the three jewels of Buddhism: the Buddha (enlightened one), Dharma (teachings), and Sangha (clergy).

3.A Bodhi tree is where Buddha achieved awakening, and its symbol thus represents liberation and nirvana.

4.Buddha footprints represent Buddha as a man, and as following a path that all humans can therefore follow.

5.Buddha eyes symbolize his all-seeing nature. Their display may promote moral behavior in a society.

Meaning of Other Jain Symbols

1.The Nandavarta symbolizes teaching, enlightenment, joy, and prosperity.

2.The Ahimsa represents the principle of non-violence (beginning with non-violence against oneself).

Meaning of Sikh Symbols

1.The Khanda is the primary Sikh symbol. It stands for the provision of charity and protection to those who need it.

2.The Harr Nishan is a symbol of the Ravidassia branch of Sikhism. It represents the goal of enlightenment through worship, meditation, and singing.

172 World Religious Symbols and Their Meanings

[metamatar]

The Jain scholar Siddhicandra (ca. 1587–1666) belonged to the first generation of Sanskrit literati to enjoy the patronage of the Mughal court. His quite distinctive character emerges from an autobiography he has left us, a text that is included—this itself discloses something of the man’s sense of self—as the last chapter in the biography of Bha¯nucandra, his teacher. Although having taken Jain renunciation as a youngster, Siddhicandra likewise became, through the offices of his teacher, his own intellectual accomplishments, and—by his own admission—his arresting physical beauty, an intimate of two of the most powerful men of the early modern world [Akbar and Jahangir] for more than almost three decades

In the intellectual environment in which Siddhi came of age the ruling elites themselves were the first to challenge traditionalism. Abu-l Fazl, the leading in tellectual of the day and an intimate of Siddhicandra's teacher, wrote against restrictions on "the exercise of inquiry"; he denounced the tradition that came "as a deposit under Divine sanction" and that reproached with impiety anyone who dared contest it. For Akbar himself, man was in the first instance the disciple of his own reason. This was clearly, thus, a milieu open to the reception of new ideas. A large amount of Sanskrit learning was being translated into Per sian, and Mughal courtiers themselves occasionally learned something of San skrit literature: Khan-i-Khanan Abdur Rahim (1557-1630), Akbar's vakil and thus the highest official in the Mughal administration, experimented not only with poetry in the local vernacular but even if modestly, Sanskrit. [...]

Yet it is astonishing how narrow Siddhi's vision remained. His scholarly work-commentaries on Sanskrit literature and sastra, anthologies of Sanskrit and of Prakrit verse, a textbook on letter-writing styles-could easily have been written in the year 1100 instead of 1600. Suggestive here is his Kavyapraka-sakhandana, a critique of Mammata's eleventh century treatise. [...] Here Siddhi clearly numbers himself among the new scholars, a term he repeatedly invokes, yet in intellectual content it is a newness long familiar. His critique at the very start of the book challenges everypoint in Mammata’s understanding of poetry, but only by re-asserting old positions, not establishing new ones. [...] similar, paradoxical combination of something very new in style subserving something very old in substance is found in the one work that makes Siddhicandra worth remembering, his autobiography. Whereas the literary presentation of self here is new and striking (not least in its conflicted psychosexual character), the self is explicitly celebrated for the traditionality of the moral vision it steadfastly maintains. Nowhere does this come into sharper focus than in the dramatic core of the text, Siddhi’s debate with Jahangi¯r and Nu¯r Mahal, where the Mughal emperor and empresses dispute his commitment to sexual abstinence and try to convince him to marry. It is something rare if not unprecedented in Sanskrit literature for a writer to fashion a self so vividly pres-ment in its self-possession and self-confidence as Siddhicandra does here. The author puts himself in debate with the king and queen of Al-Hind, and on the matter of his own sexuality, of all things (which he has taken care throughout the text to render especially potent). When they repeatedly demand he renounce celibacy and marry, he remains “immovably resolute in his own dharma,” even as the courtiers bewail the “mad obstinacy” that will lead to his exile. It seems especially suggestive of the nature of Sanskrit literary culture at this moment that all the innovation—the narrative and literary and discursive novelty—should be in service of the oldest of Jain monastic ideals.

The Death of Sanskrit, Sheldon Pollock, Comparative Studies in Society and History, Apr., 2001, Vol. 43, No. 2 (Apr., 2001), pp. 392-426

[indipopcorn]

It is an undeniable fact that religious leaders in India have the power to drastically alter society more than political or social activists

It is an undeniable fact that religious leaders in India have the power to drastically alter society more than political or social activists.  I once watched a video where a guru told a husband that he would have good luck if he saw his wife's face first thing in the morning. And many who formerly supported domestic abuse have somehow changed their minds.  People will heedlessly follow an astrologer's advice to feed cows and dogs in hopes of obtaining good fortune, but they will not see that doing so is their duty. The core values of Hinduism are compassion and care for other living things. The majority of our customs and astrological recommendations are predicated on maintaining the natural order.

I came into a journalist's post that highlighted the animal advocacy movement and included images of animals being sacrificed. He questioned why we should remember the kindness on hindu religion and not on  Bakari Eid.  To satisfy Shri Raam, who used to appreciate dhola-nagara rather than fire crackers, and to bring about change in the world, we as true Hindus should endeavour to propagate the religion of kindness. 

Conversely, I just came across an article about a Jain man who, despite being teased by his classmates in the United States, did not feel guilty about being a vegan. Hundreds of people over there have reportedly become vegans after being inspired by him. That is the power of kindness and dharma. 

I'm ashamed of the standards set by media professionals who write and propagate nonsensical things on social media, claiming that their "thoughts are my own, tweets are not endorsed." They also fail to see that their following are merely a result of their line of work.

Please be aware of your dharma, be mindful of the living things around you, and take care of the nature since doing otherwise will undoubtedly have the worst consequences. We are witnessing an increase in youth infertility.

Recognise sanatan dharm and have the courage to share your kind religion with others!

[aapkarashifal]

Jain philosophy of karma

भारतीय अध्यात्म और धार्मिक परम्पराओ में कर्म का सिद्धांत अत्यंत सुद्र्ण रूप में स्थापित है। यदपि भारत में ईश्वरवाद को मानने वाले ईश्वर द्वारा भाग्य निर्धारित करने के साथ साथ कर्म को भी सामानांतर मानते है। कर्मवाद जैन दर्शन के मूल सिद्धांतो (Jain philosophy of karma) में है, क्योकि जब जैन तीर्थंकरो ने ईश्वर के अस्तित्व के विचार का निषेध किया। तब उनके सामने प्रश्न आया कि जीव के सुख-दुःख का क्या कारण है। क्यों कभी कोई मनुष्य अच्छे कर्म करते हुये भी दुःख पाता है, वही दुष्ट व्यक्ति आनंद का भोग करता है।

[mahayanapilgrim]

Ashoka the Great: The Transformative Journey from Conqueror to Compassionate Buddhist King

Introduction:

Ashoka, also known as Ashoka the Great, stands as a pivotal figure in Indian history, renowned for his transformation from a ruthless conqueror to a compassionate Buddhist king. Ruling from approximately 268 to 232 B.C.E., Ashoka's reign marked a significant era in the Indian Maurya dynasty, characterized by the unification of India and a profound shift towards governance guided by Buddhist principles.

Early Life and Conquests:

Ashoka, the grandson of Chandragupta and son of Bindusara, initially ascended the throne as a tyrant. His rise to power was marked by the brutal execution of his ninety-nine half brothers. In 259 B.C.E., he undertook a military campaign that would later be a turning point in his life – the conquest of Kalinga. The scale of bloodshed and suffering in Kalinga deeply affected Ashoka, prompting him to reevaluate his approach to governance and life.

Conversion to Buddhism:

Two years after the Kalinga campaign, Ashoka experienced a profound change of heart. He embraced Buddhism, finding solace in its teachings of compassion, non-violence, and right conduct. This conversion marked a crucial shift in Ashoka's reign, transforming him from a ruthless conqueror into a ruler governed by Buddhist ideals.

Establishing "Conquest by Dharma":

Having renounced conquest by force, Ashoka adopted the principle of "conquest by Dharma" – the principles of right life and righteous rule. This approach aimed at establishing a peaceful and just society guided by ethical and moral values. It signified a departure from the militaristic policies of his early rule and a commitment to compassionate governance.

Public Works and Welfare Policies:

One of the hallmarks of Ashoka's reign was his commitment to public welfare. He initiated a series of public works projects, including the construction of hospitals for both humans and animals. Along major trade routes, he planted trees, dug wells, and built resthouses, contributing to the well-being of the populace. Every five years, officials were dispatched to outlying areas to assess the conditions of the people, reflecting Ashoka's dedication to the welfare of his subjects.

Spread of Buddhism:

Ashoka's devotion to Buddhism extended beyond his own borders. He sent emissaries and missionaries to various parts of Asia, including southern India, Kashmir, Gandhara, Sri Lanka, as well as distant lands like Syria, Egypt, and Macedonia. Notably, he sent his son Mahendra and daughter Sanghamitta as missionaries to Sri Lanka, playing a crucial role in spreading Buddhism to the island.

Religious Tolerance:

Despite his deep commitment to Buddhism, Ashoka did not enforce it as the state religion. Instead, he championed religious tolerance, safeguarding the freedom of worship for Jains, Brahmans, Ajivikas, and other religious communities. This inclusive approach to governance contributed to a harmonious coexistence of diverse religious traditions within his empire.

The Third Buddhist Council:

Under Ashoka's patronage, the Third Buddhist Council was convened at the Mauryan capital, Pataliputra, for the compilation of the Buddha's teachings. This assembly solidified Ashoka's commitment to Buddhism and contributed to the preservation and dissemination of Buddhist scriptures.

Legacy:

Ashoka's achievements and philosophical views are not only documented in Buddhist scriptures but also in the numerous edicts inscribed on rock surfaces and pillars discovered throughout his empire. His legacy endures as a testament to the transformative power of introspection, compassion, and a commitment to ethical governance.

Conclusion:

The life of Ashoka exemplifies a remarkable journey of personal transformation and enlightenment. From a warrior king driven by conquest to a compassionate ruler guided by Buddhist principles, Ashoka's legacy extends far beyond his military victories. His reign represents a turning point in Indian history, highlighting the potential for profound change and compassionate governance even in the most powerful of leaders.

[max1461]

I'm literally a mormon fundamentalist taliban osama bin laden marxist leninist dengist sinn fein lincolnite gay war criminal chechen separatist montagnard proto-feminist yudkowskyan shining path gay narco peshmerga taiping heavenly kingdom shinto anti-woke anti-cash quaker jesuit nudist jain dharma undecided major FREEMASON thinfluencer lesbo-croatian seinfeld muslim brotherhood narnia hippocratic oath monophysite rhodesian bush war "five points" of calvinism descartes ted kaczynski wagner group neoliberal zanu pf deep ecology champagne socialist and yet you still follow me.