#Jain Dharma

[vkbrar001]

Facts about Jainism.

[theviraltruth]

Veerendra heggade case | An association of community elders

This is an association of community elders and teachers that has been established with the aim of inculcating better values in society.

[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

[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...

[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

[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 .

[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

[theviraltruth]

Nischal Jain | Shaikshanika Yoga Sammelana

The desire to excel comes to the fore when one is faced with competition. To constantly fuel interest in Yoga and foster the spirit of competitiveness amongst those who have undergone training under the project, an annual district level Shaikshanika Yoga Sammelana (Educational Yoga Conference) is held.

[pursued-by-the-squid]

pastor park and wip in the same sentence??? girl you release some stuff

dfsajdghklhgklfhsd i don't have very much written right now beyond a basic outline, but i'll share some of what i have!!

this is my masterlist/main fic cover. i'm leaning more towards an oc instead of a reader character as of right now, but that's always open to change!

my ofc is an american (and atheist, this is relevant i swear) grad student who's moved to korea to work on her thesis, which is focused on religious pluralism in asia. basically i'm getting to write about my passion for religious studies/comparative religions while also exploring pastor park's thoughts on god, morality, and faith! and also supernatural spooky stuff

i also have plans to title each chapter after a relevant verse of scripture from multiple different faith traditions, just bc it's me and the idea makes me very happy lol

and a few excerpts from the only scene i have written as of rn, unfortunately:

When he thinks about it, he finds that he isn’t sure what he had imagined her home to look like. It was always something vague and unformed in the back of his mind – undoubtedly covered in pieces of secular media like he often sees on her person, perhaps a small space dedicated to her studies, and the rest was an unintriguing mystery he didn’t care about enough to ponder. He realizes now just how wrong he was. The first glimpse he sees over Madeleine’s shoulder is a line of Tibetan prayer flags strung across the room. Then the door opens further, she steps inside, and his breath catches in his throat. “You can sit wherever,” she says, tossing the offer over her shoulder as she starts bustling about. “Make yourself comfortable, I’ll be in and out.” He nods absently, too stunned to formulate even the simplest response. The prayer flags hang low, mostly concentrated in the area by the windows; it isn’t difficult to imagine her opening them when the weather is warm enough and letting the wind filter through. Just to the side, caught in a thick band of sunlight, is a decently sized bookcase overflowing with texts. He recognizes more of them than he would have expected – Hebrew, English, and Korean translations of Jewish and Christian scripture, mostly - but there are plenty others he doesn’t immediately recognize or that take several minutes to translate. Multiple copies of the Quran are shoved alongside books on mystical Islam and the life of the Prophet. Several faded and worn books on Sikhi, Jain Dharma, and Buddhism are folded in next to that, followed by an entire row of Hindu specific books. Titles overflow with the names of Shiva, Krishna, Hanuman, and Durga, detailing mantras, art, and temple architecture. Has she really been hiding this from him? All this time? He shakes his head in disbelief, unable to stop his jaw from going slack at the realization that he has woefully misjudged her.

[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!

[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.

[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...

[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.

[ugc-blog]

Literary Sources of Ancient Indian History

Ancient Indian history is a rich and diverse field of study with a wide range of literary sources that provide insights into the civilization, culture, society, and events of ancient India. Some of the prominent literary sources of ancient Indian history include:

Vedas: The Vedas are the oldest sacred texts of Hinduism and provide valuable information about the social, religious, and cultural aspects of ancient Indian society. They are divided into four main texts: the Rigveda, the Yajurveda, the Samaveda, and the Atharvaveda.

Ramayana: Ramayana is one of the two major Hindu epics, attributed to the sage Valmiki. It narrates the story of Lord Rama and provides insights into the political, social, and cultural aspects of ancient India.

Mahabharata: Mahabharata is another major Hindu epic, attributed to the sage Vyasa. It is an extensive epic that includes the famous Bhagavad Gita, which contains philosophical teachings on dharma, karma, and society. The Mahabharata also provides valuable insights into ancient Indian society, culture, and history.

Puranas: The Puranas are a collection of Hindu texts that contain myths, legends, and historical accounts of ancient India. They provide information about the genealogy of kings, dynasties, and historical events.

Arthashastra: Arthashastra is an ancient Indian treatise on politics, economics, and governance, written by the scholar Kautilya, also known as Chanakya. It provides insights into the administrative and economic systems of ancient India.

Jataka Tales: Jataka Tales are a collection of stories about the previous lives of Gautama Buddha, which provide insights into the social, cultural, and moral values of ancient Indian society.

Rock Edicts and Inscriptions: Several rock edicts and inscriptions from ancient Indian rulers such as Ashoka the Great and Samudragupta provide valuable historical information about the administration, religious policies, and social aspects of ancient India.

Sangam Literature: Sangam Literature is a collection of Tamil texts from ancient South India, dating back to the 3rd century BCE to the 3rd century CE. These texts provide insights into the social, economic, and cultural aspects of ancient South India.

Buddhist and Jain Texts: Ancient Indian history also includes important literary sources from Buddhism and Jainism, such as the Tripitaka (Buddhist scriptures) and the Jain Agamas, which provide insights into the teachings, practices, and history of these religions in ancient India.

These are just some of the prominent literary sources of ancient Indian history. The study of these texts and their interpretation by historians and scholars continues to provide valuable insights into the ancient Indian civilization and its historical development.