Saturday, March 14, 2015
Thursday, February 26, 2015
Karkal: Venkat Rao award presented to Renjala Ramakrishna Rao
Karkal: Venkat Rao award presented to Renjala Ramakrishna Rao |
courtesy News and pics: Renjala Kundeshwara Daijiworld Media Network – Karkal (EP) Karkala, Feb 24: The Venkat Rao Memorial Award given to outstanding Yakshagana artistes annually was conferred on senior artiste Renjala Ramakrishna Rao of Kateelu Mela, this year. The award was presented in Kukkundooru Durgaparameshwari Temple in the presence of Moodbidri Jain Math Swami on Saturday February 21. Charukeerthi Bhattaraka Pandithacharya Varya Swamiji who presented the award said that Yakshagana and Talamaddale are our Sanatana traditions. Those are helpful to understand our culture. Those improve our Satwika character, he said. |
Chief priest Shankernarayan Bhat said that it is possible to understand Ramayana and Mahabharatha classics by Yakshagana.
Chief guest, Kannada Prabha chief reporter Jithendra Kundeshwara spoke and said that mental depression goes away and mental health improves with Yakshagana. Melas have done the work of the media besides spreading the glory of the pilgrimage centers, he said.
Vedamurthi Sadshiva Bhat, Jayakar Rao Kunjarugiri, Shanker Madiwala Shankerabettu and Shama Shetty Kodyelu were felicitated on the occasion. Managing trustee Rathnaraja Mudya presided over the programme.
Retired headmaster Jagadish Hegde, artiste Karje Sridhara Hebbar, Bailur Dr Majunath Kini, businessman Ganapathi Pai, Udaya V Shetty,Harish Nayak Kangithlu and Srinivasa Rao were present.
Beluvayi Yakshadevananda Mandali's Devananda Bhat gave a key note address. Advocate Ramana Acharya gave a congratulatory speech.Organizer Udaya Rao welcomed. Rajendra Prasad read the award certificate. Shanker Devadiga proposed vote of thanks. Prasad Aisira compered the programme.
resented to Renjala Ramakrishna Rao
Tuesday, February 3, 2015
Indra dwaj vidaan
48 ¢£ÀUÀ¼À
DgÁzsÀ£ÉAiÀÄIJæà eÉÊ£ï ªÀÄoÀ ªÀÄÆqÀÄ©¢gÉ
¸Àé¹Û²æà ZÁgÀÄQÃwð ¨sÀmÁÖgÀPÀ ¥ÀArvÁZÁAiÀÄðªÀAiÀÄð
ªÀĺÁ¸Áé«iUÀ¼ÀªÀgÀ ¥ÁªÀ£À ¸Á¤ßzsÀå ºÁUÀÆ ªÀiÁUÀðzÀ±Àð£ÀzÀ DgÀzÀ£É «zÁ£À 20-1-15 ¸ÀªÀiÁgÀA¨sÀzÀ°è ¨sÁgÀwAiÀÄ ¸À£ÁvÀ£À
¥Áæa£À zsÀªÀÄðUÀ¼À°è MAzÁzÀ eÉÊ£À zsÀªÀÄðzÀ°è UÀæºÀ¸ÀÛgÀÄ ¥Àæw¢£À DgÀÄ
QæAiÉÄÃUÀ¼À£ÀÄß £ÉÃgÀªÉÃj¸À®Ä w½¹gÀĪÀgÀÄ. CzÀĪÉà «vÀgÁUÀ ¸ÀªÀðdÕ ¨sÀUÀªÀAvÀ£À
¥ÀÆeÉà UÀÄgÀÄ«£À ¸ÉêÉà wxÀðAPÀgÀ ¥ÀæuÉÃvÀ UÀæAxÀUÀ¼À ¸ÀézÀåAiÀÄ, ¸ÀAAiÀĪÀÄ,
vÀ¥À, zsÁ£ÀUÀ¼ÁVªÉÃ. EªÀÅUÀ¼À£ÀÄß
¥Á°¸ÀĪÀÅzÀjAzÀ ¥Á¥À PÀªÀÄðUÀ¼À G¥À±ÀªÀÄ£À GvÀÛªÀÄUÀw ¥ÀÄtå ¸ÀAZÀAiÀÄ£À
EµÀÖ¥sÀ® ¥Áæ¦Û DvÀä±ÁAw ¯ÉÆÃPÀ±ÁAw AmÁUÀÄvÀÛzÉ. JAzÀÄ w½¹gÀĪÀgÀÄ s ZÁgÀÄQÃwð
¨sÀmÁÖgÀPÀ ¥ÀmÁÖZÁAiÀÄð ¸Áé«Äf JAzÀÄ w½¹ zÀ gÀÄ
zsÀªÀÄð¸ÀܼÀ «gÉÃAzÀæ ºÉUÀqÉ G¥À¹ÜvÀj. ¥ÀÄtå ¸ÀAZÀAiÀÄ£À EµÀÖ¥sÀ® ¥Áæ¦Û DvÀä±ÁAw
¯ÉÆÃPÀ±ÁAw GAmÁUÀÄvÀÛzÉ. JAzÀÄ w½¹ zÀ gÀÄ.
48
¢£ÀUÀ¼À DgÁzsÀ£ÉAiÀÄIJæà eÉÊ£ï ªÀÄoÀ ªÀÄÆqÀÄ©¢gÉ
¸Àé¹Û²æà ZÁgÀÄQÃwð ¨sÀmÁÖgÀPÀ
¥ÀArvÁZÁAiÀÄðªÀAiÀÄð ªÀĺÁ¸Áé«iUÀ¼ÀªÀgÀ ¥ÁªÀ£À ¸Á¤ßzsÀå ºÁUÀÆ ªÀiÁUÀðzÀ±Àð£ÀzÀ ಆರದನೆ ವಿದಾನ 20-1-15
ಸಮಾರಂಭದಲ್ಲಿ ¨sÁgÀwAiÀÄ ¸À£ÁvÀ£À ¥Áæa£À zsÀªÀÄðUÀ¼À°è MAzÁzÀ
eÉÊ£À zsÀªÀÄðzÀ°è UÀæºÀ¸ÀÛgÀÄ ¥Àæw¢£À DgÀÄ QæAiÉÄÃUÀ¼À£ÀÄß £ÉÃgÀªÉÃj¸À®Ä
w½¹gÀĪÀgÀÄ. CzÀĪÉà «vÀgÁUÀ ¸ÀªÀðdÕ ¨sÀUÀªÀAvÀ£À ¥ÀÆeÉà UÀÄgÀÄ«£À ¸ÉêÉÃ
wxÀðAPÀgÀ ¥ÀæuÉÃvÀ UÀæAxÀUÀ¼À ¸ÀézÀåAiÀÄ, ¸ÀAAiÀĪÀÄ, vÀ¥À, zsÁ£ÀUÀ¼ÁVªÉÃ. EªÀÅUÀ¼À£ÀÄß ¥Á°¸ÀĪÀÅzÀjAzÀ ¥Á¥À PÀªÀÄðUÀ¼À
G¥À±ÀªÀÄ£À GvÀÛªÀÄUÀw ¥ÀÄtå ¸ÀAZÀAiÀÄ£À EµÀÖ¥sÀ® ¥Áæ¦Û DvÀä±ÁAw ¯ÉÆÃPÀ±ÁAw AmÁUÀÄvÀÛzÉ.
JAzÀÄ w½¹gÀĪÀgÀÄ s ಚಾರುಕೀರ್ತಿ ಭಟ್ಟಾರಕ ಪಟ್ಟಾಚಾರ್ಯ ಸ್ವಾಮಿಜಿ JAzÀÄ w½¹ ದ ರು ಧರ್ಮಸ್ಥಳ ವಿರೇಂದ್ರ ಹೆಗಡೆ ಉಪಸ್ಥಿತರಿ. ¥ÀÄtå ¸ÀAZÀAiÀÄ£À EµÀÖ¥sÀ® ¥Áæ¦Û DvÀä±ÁAw
¯ÉÆÃPÀ±ÁAw GAmÁUÀÄvÀÛzÉ. JAzÀÄ w½¹ ದ gÀÄ.
Workshop on ‘Dharma in Jainism’ at Manipal
thehindu.com
swasthi shree charukeerthi bhattarak swamiji moodbidri says his paper karma in jainism
THEORY OF KARMA
Why do some students do well in school collage,university while others
struggle?
Why do
some earn money easily while others are poor? Why do some suffer while
others enjoy their lives? Why do some live longer while others die at
a young age?
why some one give troubles harm to otheres ?
why some one violent?
The answers to all of these questions is the effects
of our karmas.
The theory of karma explains how, why, and what
happens to us. It also
explains the role that karmas play in our lives, how
we accumulate
karmas, and how we get rid of them.
Karmas are the derivatives of karman particles. Karman particles are
non-living matter scattered all around us and all
over the universe.
They are very fine particles that cannot be seen
even with a
microscope. A
cluster of innumerable karman particles is called Karman
Vargana.
When you act with passions like attachment, anger, greed,
ego, or deceitfulness, Karman Varganas are attracted
towards your soul.
Karman
Varganas that are attached to your soul are called karmas.
THE PROCESS OF BONDAGE
The following paragraph has been revised from the
original.*
Whenever we think, speak, or act, Karman Varganas around
us are attracted
to our souls.
(This process is called Asrava in Sanskrit.) The Varganas
become bonded to our soul depending on our passions:
anger, ego, greed,
and deceit.
Once they are bonded, they are called Karma. (The bondage is
called Bandh in Sanskrit.) The Karma can be furthur divided into two
concepts, Bhav Karma and Dravya Karma. Bhav Karma is the non-physical
thinking or activity that attracts the Karman
Varganas. Dravya Karma is
the physical Karman Varganas themselves that have
attached to the soul.
There cannot be Dravya Karma without the Bhav Karma
and both of these
concepts occur at the same time. In a simplified sense, one can think of
the Bhav Karma as 'thoughts' because mental activity
is at the base of
all activity of the soul. However, the true understanding is that the
Bhav Karma is the non-physical part of the Karma.
There are three ways to perform activities;
mentally, verbally, and
physically.
We can take each of these a step further in three more
ways. We can
perform the activities ourselves, ask someone else to
perform the activities for us, or encourage someone
else to perform the
activities.
Thus, there are nine ways to perform any activity. Out of
all of these activities, mental activities have the
farthest reaching
effects on our souls.
At the time of bondage of karmas to the soul, four
characteristics of
karmas are decided. They are:
1) Prakriti (nature).
2) Pradesh (quantity).
3) Sthiti (duration).
4) Anubhag (intensity).
The nature and quantity of karmas depend on the
vigor of the activities,
while the duration and intensity of karmas depend
upon the intensity of
the desires behind the activities.
I. PRAKRITI
(NATURE OF BONDAGE)
There are eight types of karmas. Depending upon your activities, you
can accumulate one or more of these eight karmas:
1) Jnanavarniya - Knowledge-Obscuring Karma
2) Darshanavarniya - Perception-Obscuring Karma
3) Antar�ya - Obstructive Karma
4) Mohniya - Deluding Karma
5) Nam - Body-determining Karma
6) Gotra - Status-determining Karma
7) Vedniya - Feeling-Producing Karma
8) Ayushya - Age-Determining Karma
These karmas are grouped into two categories Ghati
Karmas (destructive)
and Aghati Karmas (non-destructive). Ghati Karmas destroy the true
nature of the soul.
Aghati Karmas do not destroy the nature of the
soul, but affect the body in which the soul resides.
The first four
types of karmas are Ghati karmas, and last four are
aghati karmas.
II. PRADESH
(QUANTITY OF BONDAGE)
If the physical vigor of our activities is slight,
then we accumulate
fewer karman particles, but if the physical vigor is
strong, then we
accumulate larger numbers of karman particles on our
soul.
III. STHITI (DURATION OF BONDAGE)
The duration of the karmic particles to be bonded
with the soul is
decided by the intensity of our desires at the time
of the activity.
The milder the intensity, the shorter is the
duration of the bondage of
the karmas. The stronger the intensity, the longer
is the duration of
bondage. The
time karmas stay bonded to the soul range from a fraction
of a second to an innumerable numbers of years.
IV. ANUBHAG
(INTENSITY OF RESULTS)
The intensity of karmas depends upon how intense our
passions are at the
time of our activities. The lesser the intensity of
our passions, the
less severe is the result of the bondage; the
greater the intensity,
the more severe the result of the bondage.
When karmas attach to the soul, there are four
levels of bondage:
1. Sprusta or
Sithil (Loose): Karmas can be easily shed by regret.
2. Baddha or
Gadha (Tight): Karmas can be shed by offering an apology.
3. Nidhatta
(Tighter): Karmas can shed by very strong efforts, like
austerity.
4. Nikachit
(Tightest): Karmas can only be shed by bearing the results.
It should be realized that it is not always true that
we have to wait in
order to bear the results of our karmas; we can
change the course of
our karmas before they mature. It can be changed in
duration and
intensity as well as in nature too. This is very
important point
because it means, that not only we do have control
over our karmas, but
that we can change our fate. For explanatory purpose
let us understand
some terms.
1) Abadhakal
- the duration of bondage of karmas to the soul, which
starts from the time of the karmas� bondage until
its maturity.
2) Bandh -
bondage of karmas to the soul.
3) Uday -
refers to the results of karmas being manifested in normal
during their normal maturation time.
4) Udirana -
refers to the results of karmas being manifested
prematurely.
5) Satta -
refers to those karmas which are dormant on the soul.
6) Sankramana
- Depending of our activities, bonded karmas can
transform within some of their sub-types. Example:
Shata and Ashata
Vedniya karmas are the two sub-types of Vedniya
karmas. Shata Vedniya
karma causes comfort while Ashata Vedniya karma
causes discomfort. If
our current activities causes comfort to someone
then our Ashata
Vedniya karma gets transformed to Shata Vedniya
karma. And, so it works
for opposite activities.
7) Utkarshana
- increase of duration and intensity of karmas which are
already bonded to the soul.
8) Apakramana
- diminution of duration and intensity of karmas which
are already bonded.
9) Upashama -
state in which karmas are suppressed and cannot produce
results.
10) Nidhatti bondage - type of bondage in which
karmas are neither
brought into operation prematurely nor transferred
into that of another
sub-class, but may increase or decrease in duration
and intensity of
results.
11) Nikachit bondage - type of bondage in which
karmas do not operate
prematurely, nor transferred, nor increase or
decrease in duration or
intensity of results.
12) Samuddhat - After achieving perfect knowledge,
Kevali Bhagwan
(Omniscient, Omnipotent) realized that the duration
and quantity of
Vedniya, Nam and Gotra Karmas were greater than that
of Ayushya Karma.
Therefore, by expanding the size and shape of the
soul (Atma
Pradeshes), Kevali Bhagwan made the duration and
quantity of Vedniya,
Nam and Gotra Karmas equal to that of Ayushya Karma.
This process is
called Samuddhat.
13) Shaileshikaran - Immediately before his final
death (Nirvana),
Kevali Bhagwan went into very pure meditation during
which there was no
activity and hence no inflow of karma at all. This
stage lasted very
short period during which one can speak five short
letters only. It is
called Saileshikaran. During this time, Kevali
Bhagwan discarded all
remaining Vedniya, Nam, Gotra, and Ayushya Karmas
for ever.
Karmas obstruct these eight attributes of a pure
soul:
1) Kevaljnana
(Perfect Knowledge) - State in which the soul knows
everything, past, present, and future that is
happening in the world,
all at the same time. Jnanavarniya Karma obscures
this attribute.
2)
Kevaldarshan (Perfect Perception) - State in which the soul can see,
hear, and perceive everything from the past,
present, and future all at
the same time.
Darshanavarniya
Karma obscures this attribute.
3) Anant
Virya (Infinite Power) - State in which
the soul has infinite
power.
Antar�ya Karma
obstructs this attribute.
4) Vitraga
(Victory over Inner Enemies) - State in which the pure soul
has no attachment or hatred for anyone. Mohniya
Karma obscures this
attribute.
Aforementioned four attributes of the soul are
experienced by Lord
Arihants. The
following four attributes are experienced only when the
soul is liberated, when Lord Arihants become Lord
Siddhas upon their
death.
5) Infinite Bliss (No Joy or Sorrow) - State in
which there is no pain,
suffering, or happiness; the soul has ultimate
peace. Vedniya Karma
obscures this attribute.
6) Ajaramar (End of the Cycle of Birth and Death) -
Point at which the
soul is never again born. Ayushya Karma obscures
this attribute.
7) Arupi (No form) - State in which the pure soul no
longer occupies a
body and is formless. Nam Karma obscures this attribute.
8) Agurulaghu (End of Status) - fact that all
liberated souls are equal;
none is higher
or lower in status than any other. Gotra Karma obscures
this attribute.
Monday, December 22, 2014
Mangaluru: Stolen Teerthankara idols back in Jain Math
Mangaluru: Stolen Teerthankara idols back in Jain M
ath
Stolen Teerthankara idols back in Jain Math | |||
| Yashodhara Bangera Daijiworld Media Network - Moodbidri (SP) Mangaluru, Dec 21: Fifteen idols of Jain Teerthankaras, which had been stolen on July 6 last year, were handed over to Sri Charukeerti Bhattaraka Swamiji at Moodbidri on Saturday December 20 by the local court on certain conditions. They had been stolen from Siddartha Darshana Mandir here. These miniature idols, which are ancient, are said to command a price of crores of rupees.    Out of 52 miniature idols of Teerthankaras installed in Siddartha Darshana Mandir here, 15 had been stolen. The police, who hit the trail of the thieves involved in all earnestness, had arrested a person named Santosh Das from Orissa. Three idols and golden nugget obtained by melting the idols was recvoered from his possession. The accused had informed that he had sold the other idols to a diamond merchant named Rajaji Sancheti in Durg, Chattisgarh. Sancheti was also arrested by the police thereafter. Within a few days, all the remaining stolen idols had reached the office of the police commissioner here through a courier company. They were handed over to the court. There was confusion as to whom should these idols be handed over. The issue has ended with a happy note for the Jain Math, who have been custody of the idols subject to meeting certain conditions. | |||
Subscribe to:
Posts (Atom)