Fires have been reported with Chevrolet Volts, Fisker Karmas, Mitsubishi iMiEVs and other electric vehicles.
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Fisker Automotive raised $1.3 billion and made almost 2500 Karmas before ceasing production and then declaring bankruptcy in 2013.
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Perhaps we shouldn't be surprised by this whole thing, since GoPro recalled 2,500 Karma drones on last year's election night because some Karmas lost power mid-flight.
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Ghātiyā karmas (harming karmas) directly affect the attributes of the soul. These are: pp. 131-32 #Knowledge- obscuring karma (Jñānāvaraṇīya karma) – These karmas obscure the knowledge attribute of the soul. #Perception-obscuring karma (Darśhanāvaraṇīya karma) – These karmas diminish the powers of Perception of a soul.
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The nāma karmas or body determining karmas are of two types—asubha and subha nama karmas i.e. auspicious and inauspicious karmas. Their causes are:Sanghvi, Sukhlal (1974) pp.252–53 # Crooked and misleading actions (pertaining to mind, speech and body) causes inflow of inauspicious nāma karma # The opposite of the above—straightforwardness and genuine behaviour—causes inflow of auspicious nāma karma.
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It takes on an inactive state and waits for the supportive conditions—like proper time, place, and environment—to arise for it to manifest and produce effects. If the supportive conditions do not arise, the respective karmas will manifest at the end of maximum period for which it can remain bound to the soul. These supportive conditions for activation of latent karmas are determined by the nature of karmas, intensity of emotional engagement at the time of binding karmas and our actual relation to time, place, surroundings. There are certain laws of precedence among the karmas, according to which the fruition of some of the karmas may be deferred but not absolutely barred.
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At the time of nirvana (final release), the arihant sheds off the remaining four aghati karmas: # Nama (physical structure forming) karma # Gotra (status forming) karma, # Vedniya (pain and pleasure causing) karma, # Ayushya (life span determining) karma. These four karmas do not affect the true nature of the soul and are therefore called aghati karmas.
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Vediniya karma: Pain and Pleasure is induced on account of licking honey from the sword Vedanīya, feeling producing karmas can be of two types: sātāvedanīya i.e. pleasant and asātāvedanīya i.e. unpleasant feeling producing karmas.
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The fifth chapter discusses the Non-soul (ajīva). The next three chapters deal with the karmas and their manifestations and the influx, asrava, good and bad karma, shubha-ashubha karma and the bondage of the karmas. The ninth chapter describes the blocking, samvara and shedding of the karmas, nirjara. The final chapter discusses moksha or the liberation of the soul.
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The second part deals with the seven tattvas (fundamental principles or verities): jīva (soul), ajīva (non soul), āsrava (karmic inflow), bandha (bondage of karmas), saṃvara (stoppage of karmas), nirjarā (shedding of karmas) and mokṣa (emancipation or liberation). Together with puṇya (merit or beneficial karma) and pāpa (demerit or harmful karma) they form nine padārtha. Some call all nine as navatattava or nine tattvas.
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In other therms these non-harming karmas are: nāma (body determining karma), āyu (life span determining karma), gotra (status determining karma) and vedanīya (feeling producing karma) respectively. p. 303New Dictionary of Religions (1995) Different types of karmas thus affect the soul in different ways as per their nature. Each of these types has various sub-types. Tattvārthasūtra generally speaks of 148 sub-types of karmas in all.
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Types of Karma According to Jain karma theory, there are eight main types of karma (Prikriti) which are categorized into the ‘harming’ and the ‘non- harming’; each divided into four types. The harming karmas (ghātiyā karmas) directly affect the soul powers by impeding its perception, knowledge and energy, and also brings about delusion. These harming karmas are: darśanāvaraṇa (perception obscuring karma), Jnanavarniya (knowledge obscuring karma), antarāya (obstacles creating karma) and mohanīya (deluding karma). The non-harming category (aghātiyā karmas) is responsible for the reborn soul's physical and mental circumstances (nāma), longevity (āyuś), spiritual potential (gotra) and experience of pleasant and unpleasant sensations (vedanīya).
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However, those actions that are influenced by intense negative emotions cause an equally strong karmic attachment which usually does not bear fruit immediately. It takes on an inactive state and waits for the supportive conditions—like proper time, place, and environment—to arise for it to manifest and produce effects. If the supportive conditions do not arise, the respective karmas will manifest at the end of maximum period for which it can remain bound to the soul. These supportive conditions for activation of latent karmas are determined by the nature of karmas, intensity of emotional engagement at the time of binding karmas and our actual relation to time, place, surroundings.
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Fisker announced a voluntary recall on all Karmas sold to replace the faulty fan and install an additional fuse.
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Reflection of the fact that inflow of karmas is the cause of my mundane existence and there is no liberation as long as my soul is associated with karmas. 9. Samvara – Cessation of karmic inflow, that is, contemplation on the stoppage of karmic inflow by cultivating necessary virtues. 10. Nirjara – Shedding of karma, that is, shedding or destruction of karmas by penances. 11. Dharmasvakhyata – path of righteousness, Reflection on the true nature of the path to righteousness based on true teachings of Jina through various practices like Ahimsa and non-attachment. 12.
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Samayasāra (The Nature of the Self) is a famous Jain text composed by Acharya Kundakunda in 439 verses. Its ten chapters discuss the nature of Jīva (pure self/soul), its attachment to Karma and Moksha (liberation). Samayasāra expounds the Jain concepts like Karma, Asrava (influx of karmas), Bandha (Bondage), Samvara (stoppage), Nirjara (shedding) and Moksha (complete annihilation of karmas).
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The karmas are literally bound on account of the stickiness of the soul due to existence of various passions or mental dispositions.
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Jainism considers the soul, in its pure form, to have infinite perception, knowledge, and vigor, and to be non-attached. These attributes are not seen in a worldly soul because it is soiled with karmas. By following religious principles and activities, Jains believe they overcome karmas and promote liberation of the soul. There are various rituals, of which Pratikraman is the most important.
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In Hinduism, sanchita karma (heaped together) is one of the three kinds of karma. It is the sum of one's past karmas - all actions, good and bad, from one's past lives follow through to the next life. Out of this, we each lifetime, we choose prarabdha karma, a collection of past karmas, which are ready to be experienced through the present incarnation.
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Another view is to consider things apart from the soul and its relationships with the soul. According to this view, the qualities of a soul are subdued due to karmas of the soul. Karmas are the fundamental particles of nature in Jainism. One who achieves this state of soul through right belief, right knowledge and right conduct can be termed a god.
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Furthermore, these twelve contemplations are also one of the reasons for stoppage of influx of karmas as they regulate our thoughts and physical actions.
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Hence the first step is to stop the leak and prevent new water from entering the boat. This is saṃvara. Jains assert that emancipation is not possible as long as the soul remains unreleased from the bondage of these karmas. Release is made possible by saṃvara; that is, the stopping of inflow of new karmas, and nirjarā; the shedding of existing harmful karma through conscious efforts.
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It contains stories describing those who succeeded accumulating pious karmas and succeeded in attaining the highest heavens being reborn as devas on account of good deeds.
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Over 2,000 Karmas were delivered to customers in North America and Europe through December 2012, of which, around 200 were delivered in 2011 and approximately 1,800 in 2012. About 1,600 units were sold in the United States through December 2013. Around 1,800 Tesla Roadsters and 1,600 Fisker Karmas had been sold in the U.S. by the end of 2013. A total of 533 units were sold in Europe through December 2014.
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Precepts on the Karmas 7\. Precepts on the Wrong faith 8\. Precepts on the Renunciation of Attachment 9\. Precepts on the Religion 10\. Precepts on the Self-restraint 11\.
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Production was suspended in November 2012 due to financial difficulties, with about 2,450 Karmas built since 2011. As a result of flash floods caused by Hurricane Sandy in October 2012, 16 Karmas caught fire and another 330 units were lost when an entire shipment from Europe was flooded while being parked at Port Newark–Elizabeth Marine Terminal. Deliveries to retail customers in the U.S. began in November 2011. See details in Press Release.
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Basti is an enema of herbal oils or decoctions used in Ayurveda. Basti is one of the five Pradhana Karmas of Panchakarma and it is used to treat vata disorders.
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This wheel is turned by the heat of a candle or electric light. The light emitted from the prayer wheel then purifies the negative karmas of the living beings it touches.
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The five elements variously combine to produce the senses. All living beings are made up of the conglomeration of the sense-objects (gross matter), the ten senses, manas, the five subtle bhutas and Prakrti, Mahat and Ahamkara; cognition, pleasure, pain, ignorance, life, death, karmas and fruits of karmas belong to this conglomeration. By ignorance, will, antipathy, and work the conglomeration of Purusha with the elements takes place producing knowledge, feeling or action. The Atman is the illuminator of cognition.
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Bhavanah, according to Sankara's interpretation, means "One who generates the fruits of Karmas of all Jivas (souls) for them to enjoy."Tapasyananda, Swami. Sri Vishnu Sahasranama, pg. 48. The Brahma Sutra (3.2.
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They are regarded as summarising fundamental teachings of the doctrine. Stoppage of new Karma is called Samvara. Constant engagement on these twelve contemplations help the soul in samvara or stoppage of karmas.
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It is achieved when deluding and obstructive karmas have been destroyed. This leads to the state of quietism and potentiality, and the soul then moves to the end of the universe, states Umaswati.
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It is achieved when deluding and obstructive karmas have been destroyed. This leads to the state of quietism and potentiality, and the soul then moves to the end of the universe, states Umaswati.
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According to Jain texts, omniscience is attained on the destruction of four types of karmas– deluding, the knowledge-obscuring, the perception-obscuring and the obstructive karmas, in the order mentioned. The arihants are said to be free from the following eighteen imperfections: # janma – (re)birth; # jarā – old-age; # triśā – thirst; # kśudhā – hunger; # vismaya – astonishment; # arati – displeasure; # kheda – regret; # roga – sickness; # śoka – grief; # mada – pride; # moha – delusion; # bhaya – fear; # nidrā – sleep; # cintā – anxiety; # sveda – perspiration; # rāga – attachment; # dveśa – aversion; and # maraņa – death.
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These are the five nidra karmas, (sleep karmas), namely: #nidra-karma which produces a light, pleasant slumber, out of which the sleeper is already aroused by the clicking of finger nails. #nidranidra-karma which produces a deep slumber, out of which the sleeper can only be awakened by being shaken violently, #prachala-karma which sitting or standing upright #prachalaprachala-karma which produces an exceedingly intensive sleep, that overcomes a person while walking, #styanagriddhi (styanariddhi) karma which causes somnambulism, acting an unconscious state.
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Arihants, also known as kevalins, are "gods" (supreme souls) in embodied states who ultimately become siddhas, or liberated souls, at the time of their nirvana. An arihant is a soul who has destroyed all passions, is totally unattached and without any desire and hence has destroyed the four ghātiyā karmas and attained Kevala jñāna, or omniscience. Such a soul still has a body and four aghātiyā karmas. An arhata, at the end of his lifespan, destroys his remaining aghātiyā karma and becomes a siddha.
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A liberated soul thus becomes a god – liberated of miseries, cycles of rebirth, world, karmas and finally liberated of body as well. This is called nirvana or moksha. If godliness is defined as the state of having freed one's soul from karmas and the attainment of enlightenment/Nirvana and a god as one who exists in such a state, then those who have achieved such a state can be termed gods/Tirthankara. Thus, Rishabhanatha was god/Tirthankara but he was not the only Tirthankara; there were many other Tirthankara.
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The violence is defined more by the motives and the consequences to the self rather than by the act itself. Furthermore, according to Jain Scriptures, destruction of less developed organism brings about lesser karmas than destruction of developed animals and karmas generated in observance of religious duties faultlessly disappears almost immediately. Hence, it is possible to observe complete nonviolence with right knowledge, even when some outward violence occurs to living beings in the course of performing religious duties by observing carefulness and pure mental disposition without any attachment.
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The karmas have effect only when they are bound to the consciousness. This binding of the karma to the consciousness is called bandha.Tatia, Nathmal (1994) p.6 However, the yoga or the activities alone do not produce bondage.
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This is a formal renunciation of certain activities, which stops or reduces the inflow of karmas to a great extent. This activity helps us to learn to control our desires and prepares us for a much bigger renunciation.
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This is the last stage on the Path, and is followed by the soul's destruction of the aghātiā karmas. Those who pass this stage are called siddha and become fully established in Right Faith, Right Knowledge and Right Conduct.
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The theology in Tattvartha Sutra presents seven categories of truth in sutra 1.4: #Souls exist (Jeeva) #Non- sentient matter exists (Ajeeva) #Karmic particles exist that inflow to each soul (Aasrava) #Karmic particles bind to the soul {which transmigrate with rebirth} (Bandha) #Karmic particles inflow can be stopped (Samvar) #Karmic particles can fall away from soul (Nirjara) #Complete release of karmic particles leads to liberation from worldly bondage (Moksha) Umaswami categorizes the types of knowledge to be empirical, attained through one's sense of perception. He adds that knowledge is also acquired through literature, clairvoyance, and omniscience. In chapter 2, Umaswati presents sutras on soul. He asserts that soul is distinguished by suppression of deluding karma, or elimination of eight types of karmas, or partial presence of destructive karmas, or arising of eight types of new karmas, or those that are innate to the soul, or a combination of these.
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THỰC HÀNH TỪ THIỆN THEO MƯỜI ĐẠI NGUYỆN CỦA ĐỨC PHỔ HIỀN BỒ TÁT # To make abundant offerings. (e.g. give generously) # To repent misdeeds and evil karmas. # To rejoice in others' merits and virtues. # To request the Buddhas to continue teaching.
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Vipākaśruta is the eleventh of the 12 Jain āgamas as per Śvetámbara tradition said to be promulgated by Māhavīra himself and composed by Ganadhara Sudharmaswami. Vipākaśruta translated as “The Scripture about Ripening” contains stories describing those who experience result about karmas.
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18 urns of different pure water, herbs etc. used to clean all icons for purification. It is performed periodically. # Antaraya Karma Puja: It comprises a series of prayers to remove those karmas which obstruct the spiritual uplifting power of the soul.
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Furthermore, according to the Jain concept of divinity, any soul who destroys its karmas and desires, achieves liberation/Nirvana. A soul who destroys all its passions and desires has no desire to interfere in the working of the universe. Moral rewards and sufferings are not the work of a divine being, but a result of an innate moral order in the cosmos; a self-regulating mechanism whereby the individual reaps the fruits of his own actions through the workings of the karmas. Through the ages, Jain philosophers have adamantly rejected and opposed the concept of creator and omnipotent God.
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In separate incidents during the storm and flooding caused by Hurricane Sandy on the night of October 29, 2012, 16 Karmas and one Toyota Prius Plug-in Hybrid caught fire while parked at Port Newark- Elizabeth Marine Terminal. The vehicles were partially submerged by flash floods caused by the hurricane. Initially, a Fisker Automotive spokesman said the company "can't be certain exactly what happened at the port" but "we think being submerged in 13 feet of saltwater had something to do with it". The carmaker clarified that the Karmas were not charging at the time of the fire and there were no injuries.
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Image of a Siddha: the soul who attains Moksa; although the Siddhas (the liberated beings) are formless and without a body, this is how the Jain temples often depict the Siddhas. The verses 87 to 91 discuss the capacity of soul to attain liberation. The pupil is now convinced that soul is the enjoyer and sufferer of its karma but doubts whether it is possible to destroy all the karmas and attain liberation. The disciple feels that infinite time has passed since the soul is in bondage with karma, but it still keeps on acquiring new karmas.
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This may happen in the case where the leader and planner of violence binds severe karmas, while a follower binds much lesser karmas. One who actually does not commit violence may be responsible for hiṃsā while one who actually commits violence is not responsible for hiṃsā. For instance, a burglar who fails in his robbery is still a felon but a diligent surgeon who is trying to save a patient is not responsible for violence even if a patient dies during the surgery. Persons who have not committed violence may become responsible for violence committed by others.
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According to the Jain concept of divinity, any soul who destroys its karmas and desires, achieves liberation/Nirvana. A soul who destroys all its passions and desires has no desire to interfere in the working of the universe. If godliness is defined as the state of having freed one's soul from karmas and the attainment of enlightenment/Nirvana and a god as one who exists in such a state, then those who have achieved such a state can be termed gods (Tirthankara). Besides scriptural authority, Jains also employ syllogism and deductive reasoning to refute creationist theories.
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Results of various planetary dasha with little known rules. How to time events using dasha and transit. 7\. How to calculate ishta lagna, nashta jataka details, prashna lagna and answering queries of users on lost articles. 8\. Nakshatra results, Muhurta for various karmas. 9\.
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An ascetic or householder who has observed all the prescribed vows to shed the karmas, takes the vow of sallekhanā at the end of his life. According to the Jain text, Purushartha Siddhyupaya, "sallekhana enable a householder to carry with him his wealth of piety".
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Its core tenets were ritualism (orthopraxy), antiasceticism and antimysticism. The early Mimamsakas believed in an adrishta ("unseen") that is the result of performing karmas ("works") and saw no need for an Ishvara ("God") in their system. Mimamsa persists in some subschools of Hinduism today.
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There are three kinds of prarabdha karma: Ichha ("personally desired"), Anichha ("without desire") and Parechha ("due to others' desire"). For a self realized person, a Jivanamukta, there is no Ichha-Prarabdha but the two others, Anichha and Parechha, remain, which even a jivanmukta has to undergo. According to the Advaita school, for those of wisdom Prarabdha is liquidated only by experience of its effects; Sancita ("accumulated karmas") and Agami ("future karmas") are destroyed in the fire of Jnana ("knowledge"). The term Paramukti is commonly used to refer to final liberation, which occurs upon the death of the body of someone who has attained Jivanmukti or Kaivalya during his or her lifetime.
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Types of Karmas as per Jain philosophy In Jainism, karma conveys a totally different meaning from that commonly understood in Hindu philosophy and western civilization.Hermann Kuhn, Karma, the Mechanism, 2004 Jain philosophy is the oldest Indian philosophy that completely separates body (matter) from the soul (pure consciousness). In Jainism, karma is referred to as karmic dirt, as it consists of very subtle particles of matter that pervade the entire universe.Acharya Umasvati, Tattvartha Sutra, Ch VIII, Sutra 24 Karmas are attracted to the karmic field of a soul due to vibrations created by activities of mind, speech, and body as well as various mental dispositions.
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All souls, with right perception, knowledge and conduct can achieve self-realisation and attain this state. Once achieving this state of infinite bliss and having destroyed all desires, the soul is not concerned with worldly matters and does not interfere in the working of the universe, as any activity or desire to interfere will once again result in influx of karmas and thus loss of liberation. Jains pray to these passionless Gods not for any favors or rewards but rather pray to the qualities of the God with the objective of destroying the karmas and achieving the Godhood. This is best understood by the term vandetadgunalabhdhaye – i.e.
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Karuā is associated with the Jain practice of compassion. For instance, karuā is one of the four reflections of universal friendship -- along with amity (Sanskrit: maitri), appreciation (pramoda) and equanimity (madhyastha)—used to stop (samvara) the influx of karma.Shah (n.d.). Regarding samvara, see "Release from karmas".
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So, if a person has lived a good life, they will be rewarded in the afterlife. Similarly their sum of bad deeds will be mirrored in their next life. Good karma brings good rewards and bad karmas lead to bad results. There is no judgment here.
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Yoga is the vibrations of the soul due to activities of mind, speech and body. However, the yoga alone do not produce bondage. The karmas have effect only when they are bound to the consciousness. This binding of the karma to the consciousness is called bandha.
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This perfection of soul is called Kevalin. A god thus becomes a liberated soul – liberated of miseries, cycles of rebirth, world, karmas and finally liberated of body as well. This is called nirvana or moksha. Jainism does not teach the dependency on any supreme being for enlightenment.
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The core theology of Umaswati in Tattvartha Sutra presents seven categories of truth in sutra 1.4: #Souls exist (Jīva) #Non-sentient matter exists (ajiva) #Karmic particles exist that inflow to each soul (asrava) #Karmic particles bind to the soul which transmigrate with rebirth (bandha) #Karmic particles inflow can be stopped (samvara) #Karmic particles can fall away from soul (nirjara) #Complete release of karmic particles leads to liberation from worldly bondage (moksha) Umaswati categorizes the types of knowledge to be empirical, attained through one's sense of perception; articulation that which is acquired through literature; clairvoyance is perception of things outside the natural reach of senses; mind reading; and omniscience. In chapter 2, Umaswati presents sutras on soul. He asserts that soul is distinguished by suppression of deluding karma, or elimination of eight types of karmas, or partial presence of destructive karmas, or arising of eight types of new karmas, or those that are innate to the soul, or a combination of these. In chapter 3 through 6, Umaswati presents sutras for his first three categories of truth.
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Svadhishthana is associated with the unconscious and with emotion. It is closely related to the Muladhara in that Muladhara is where the different samskaras (potential Karmas) lie dormant, and Svadhishthana is where these Samskaras find expression. Svadhishthana contains unconscious desires, especially sexual desire. It is saidSwami Satyananda Saraswati.
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In between the two births a human is also required to either face punishments for bad karmas in "naraka" or hell or enjoy for the good karmas in swarga or heaven for good deeds. Whenever his or her punishments or rewards are over he or she is sent back to earth, also known as Mrutyulok or human world. A person stays with the God or ultimate power when he discharges only & only yajna karma (means work done for satisfaction of supreme lord only) in last birth and the same is called as moksha or nirvana, which is the ultimate goal of a self realised soul. Atma moves with Parmatma or the greatest soul.
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Furthermore, according to the Jain concept of divinity, any soul who destroys its karmas and desires achieves liberation (nirvana). A soul who destroys all its passions and desires has no desire to interfere in the working of the universe. Moral rewards and sufferings are not the work of a divine being, but a result of an innate moral order in the cosmos: a self-regulating mechanism whereby the individual reaps the fruits of his own actions through the workings of the karmas. Through the ages, Jain philosophers have rejected and opposed the concept of any omnipotent creator god, and this has resulted in Jainism being labeled as nastika darsana, or an atheist philosophy by the rival religious philosophies.
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Waste products (vitiated dosha) are eliminated through the upper gastrointestinal tract. After the emesis, the therapy is continued with ghee treatment and a steam bath. Proper rest is advised after undergoing the Vamana therapy, with proper diet continuation for next seven days as post procedure karmas to increase agni ( hunger ).
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Prarabdha Karma are the part of sanchita karma, a collection of past karmas, which are ready to be experienced through the present body (incarnation).'Prarabdha Karma Light on Life: An Introduction to the Astrology of India, by Hart Defouw, Hart De Fouw, Robert Svoboda. Published by Lotus Press, 2003. . Page 27.
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Jainism also believes in the afterlife. They believe that the soul takes on a body form based on previous karmas or actions performed by that soul through eternity. Jains believe the soul is eternal and that the freedom from the cycle of reincarnation is the means to attain eternal bliss.
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The karmas have effect only when they are bound to the consciousness. This binding of the karma to the consciousness is called bandha. However, the yoga or the activities alone do not produce bondage. Out of the many causes of bondage, passion is considered as the main cause of bondage.
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Saṃvara is the first step in the destruction of accumulated harmful karmas. The world or the samsara is often described as an ocean and the soul as a boat trying to cross it and reach the shores of liberation. The boat is leaking i.e. karmic particles are getting attached to the soul.
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A text from a volume of the ancient Jain canon, Bhagvati sūtra 8.9.9, links specific states of existence to specific karmas. Violent deeds, killing of creatures having five sense organs, eating fish, and so on, lead to rebirth in hell. Deception, fraud and falsehood leads to rebirth in the animal and vegetable world.
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Mantra chanting can be done either loudly or silently in mind. Contemplation is a very old and important meditation technique. The practitioner meditates deeply on subtle facts. In agnya vichāya, one contemplates on seven facts – life and non-life, the inflow, bondage, stoppage and removal of karmas, and the final accomplishment of liberation.
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297 When a soul (atman) achieves moksha, it is released from the cycle of births and deaths, and achieves its pure self. It then becomes a siddha ('one who has accomplished his ultimate objective'). Attaining Moksha requires annihilation of all karmas, good and bad, because if karma is left, it must bear fruit.
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Jainism describes the existence of śāsanadevatās and śāsanadevīs, the attendant gods and goddesses of Tīrthankaras, who create the samavasarana or the divine preaching assembly of a Tīrthankara. Worship of such gods is considered as mithyātva or wrong belief leading to bondage of karmas. However, many Jains are known to worship such gods for material gains.
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The liberated perform all karmas. The highest goal is not Mukti or liberation, but rather eternal service of Krishna and participation along with His activities in His Divine abode of Vrindavana. Vallabha distinguishes the transcendent consciousness of Brahman as Purushottama. Vallabha lays a great stress on a life of unqualified love and devotion towards God.
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By non-realisation of the true nature of the atman, the atman is mistaken as the karana sarira ("causal body"), suksma sarira ("subtle body") and sthula sarira ("gross body") which bodies constitute the anatman. For a person who is unaware of the atman there is no other go except to do karmas intended for purification of the mind.
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By immersing oneself in the love of God, one's karmas slough off, one's illusions decay, and truth is lived. Both the worshiped and worshiper gradually lose their illusory sense of separation and only One beyond all names remains. This is salvation to dualist schools of Hinduism. Dvaita Vedanta emphasizes Bhakti Yoga as the means of achieving moksha.
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Naadii Astrology is like a mirror of your karmas in the previous birth(s). While this is not entirely accurate, for simplicity's sake, let's say there are two options associated with your Karma. You either live out your mistakes or you can overcome them by performing corrective actions in a proactive manner - this goes for all living beings.
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The Jains also considered right knowledge as a prerequisite for practising . It is necessary to know what is living and what is non-living to practice faultlessly. A person who is confused between Living and non-living can never observe non-violence. Daśavaikālika Sūtra declared: It further declares: The knowledge is also considered necessary to destroy Karmas.
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An arihant is also called a jina ("victor"). At the end of their life, arihants destroy remaining karmas and attain moksha (liberation) and become siddhas. Arihantas have a body while siddhas are bodiless pure spirit. The Ṇamōkāra mantra, the fundamental prayer dedicated to Pañca-Parameṣṭhi (five supreme beings), begins with Ṇamō arihantāṇaṁ, "obeisance to the arihants".
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Mohaniya is derived from Moha which means attachment. Mohaniya karma (deluding karma) is the most dangerous, out of all the eight karmas because `moha' (attachment) is the root cause of all Kasayas (passions). It is also most difficult karma to destroy. If mohaniya karma is destroyed fully, the self becomes free from all Kasayas and liberation is assured. p.
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Nirjarā is the shedding or destruction of karmas that has already accumulated. Nirjarā is of two types: the psychic aspect of the removal of karma (bhāva-nirjarā) and destruction of the particles of karma (dravya-nirjarā). Karma may exhaust itself in its natural course when its fruits are completely exhausted. In this, no effort is required.
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According to Nepali and Indian texts, a soul has to wander about in the various worlds after death and has to suffer a lot due to past karmas. Shraadh is a means of alleviating this suffering. Shraddhyaa Kriyate Yaa Saa: Shraadh is the ritual accomplished to satiate one's ancestors. Shraadh is a private ceremony performed by the family members of the departed soul.
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Chapter VI of Tattvārthasūtra provides a detailed description of various causes for various types of karmas. According to Jain texts, there are eight main types of karma—jñānavāraṇa (Knowledge obscuring karma), darśanāvaraṇa (perception obscuring karma) mohanīya (deluding karma), antarāya (obstacles creating karma), vedanīya (feeling producing karma), nāma (body determining karma), āyu (life span determining karma) and "gotra" (status determining karma).
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Sambhavanatha was the third Jain tirthankara (omniscient teaching god) of the present age (Avasarpini). Sambhavanatha was born to King Jitārī and Queen Susena at Sravasti. His birth date was the fourteenth day of the Margshrsha shukla month of the Indian calendar. Like all arihant (omniscient beings), Sambhavanatha at the end of his life destroyed all associated karmas and attained moksha (liberation).
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Jains define godliness as the inherent quality of any soul characterizing infinite bliss, infinite power, Perfect knowledge and Perfect peace. However, these qualities of a soul are subdued due to karmas of the soul. One who achieves this state of soul through right belief, right knowledge and right conduct can be termed as god. This perfection of soul is called Kaivalya (Omniscience).
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A soul has to make efforts to eradicate the karmas attain its true and pure form. 10th-century Jain monk Nemichandra describes the soul in Dravyasamgraha:Acarya Nemicandra; Nalini Balbir (2010) p. 4 The qualities of the soul are chetana (consciousness) and upyoga (knowledge and perception). Though the soul experiences both birth and death, it is neither really destroyed nor created.
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No divine or supernatural beings are credited or responsible with these spontaneous temporal changes, either in a creative or overseeing role, rather human beings and creatures are born under the impulse of their own karmas. Currently, we are living is in Duḥṣama epoch of avasarpiṇī (descending phase). The Duḥṣama ara, i.e. the fifth ara is said to begin around 2000 years ago.
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Broad classification of Karmas as per Jain philosophy Karma is the basic principle within an overarching psycho-cosmology in Jainism. Human moral actions form the basis of the transmigration of the soul ('). The soul is constrained to a cycle of rebirth, trapped within the temporal world ('), until it finally achieves liberation ('). Liberation is achieved by following a path of purification.
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Siddhahood is the ultimate goal of all souls. Jains pray to these passionless gods not for any favours or rewards but rather pray to the qualities of the god with the objective of destroying the karmas and achieving godhood. This is best understood by the term – vandetadgunalabhdhaye i.e. we pray to the attributes of such gods to acquire such attributes”.
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They are extremely subtle, indivisible, unpierceable, ageless and immortal. While residing within the heart, a jiva pervades the entire body by its capacity to know (gnānshakti), making it animate. It is the form of knowledge (gnānswarūp) as well as the knower (gnātā). The jiva is the performer of virtuous and immoral actions (karmas) and experiences the fruits of these actions.
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Sculpture depicting Rishabhanatha, the first Arihant of the present half cycle of time (avasarpini) moving over lotus after attaining omniscience. Arihant (, "conqueror") is a jiva (soul) who has conquered inner passions such as attachment, anger, pride and greed. Having destroyed four inimical karmas, they realize pure self. Arihants are also called kevalins (omniscient beings) as they possess kevala jnana (pure infinite knowledge).
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Illustration of reincarnation in Hindu art. In Jainism, a soul travels to any one of the four states of existence after death depending on its karmas. Reincarnation is the philosophical or religious belief that the non-physical essence of a living being starts a new life in a different physical form or body after biological death. It is also called rebirth or transmigration.
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These do not affect the soul directly; rather, they have an effect on the body that houses the soul. These are:Jaini, Padmanabh (1998): pp. 132 #Lifespan-determining karma (Āyu karma) – These karmas determine the subsequent states of existence and lifespan therein after death. The soul gets locked either into animal (tiryañca), infernal (nāraki), human (manuṣya), or celestial (deva) bodies for its next birth.
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The scripture mandate performing 96 Śrāddha karmas. However, these practices are difficult to be adhered to. In addition, once in year offerings are to a larger universe of forefathers - during the pitr paksha. In Hindu amanta calendar ( ending with amavasya ), second half of the month Bhadrapada is called Pitru Paksha: Pitṛpakṣa or Śrāddha pakṣa and its amavasya ( new moon ) is called sarvapitri amavasya.
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In 2002, a more nostalgic phase of the band was started, with the release of Surfando Karmas e DNA (Surfing Over Karmas and DNA), with the participation of ex-band members, especially Carlos Maltz on "E-stória" (E-story). Standout tracks for this album include "Esportes Radicais" (Extreme Sports) and "Terceira do Plural" (Plural Third (Person)). The following album, Dançando no Campo Minado (Dancing on the Mine Field), from 2003, continued the theme: short tracks, heavy guitar and critical lyrics of Gessinger denouncing the perils of globalization - in "Fusão a Frio" (Cold Fusion) -, war - "Dançando em Campo Minado" - and showing disillusionment with politics and ideology - in "Segunda Feira Blues" (Monday Blues), divided in two parts -, the last one featuring contributions from Carlos Maltz. However, the most successful track of this album was catchy pop-rock theme "Até o Fim" (Till The End).
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The Tirthankaras cannot respond to such veneration, but that it can function as a meditative aid. Although most veneration takes the form of prayers, hymns and recitations, the idol is sometimes ritually bathed, and often has offerings made to it; there are eight kinds of offering representing the eight types of karmas as per Jainism. This form of reverence is not a central tenet of the faith.
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Hence the karmas are the subtle matter surrounding the consciousness of a soul. When these two components (consciousness and karma) interact, we experience the life we know at present. Jain texts expound that seven tattvas (truths or fundamentals) constitute reality. These are: # Jīva- the soul which is characterized by consciousness # Ajīva- the non-soul # Āsrava- inflow of auspicious and evil karmic matter into the soul.
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He states to Rama that divine grace or Kripa is the only way to help us go beyond the effects of Prarabdha karma, or collection of all the past Karmas, Sanchita karma chosen to experience during a lifetime. The Hindu philosopher Madhvacharya held that grace was not a gift from God, but rather must be earned.McGreal,Ian. Great Thinkers of the Eastern World. HarperResource, 1995.
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The Netherlands was the top selling European market for the Karma, with 166 units sold through June 2013. Download PDF file for detailed sales in 2011 ("Download nieuwverkoop personenautos 201112"), 2012 ("Download nieuwverkoop personenautos 201212") and 2013 ("Download nieuwverkoop personenautos 201304"). Table shows May and June 2013 sales. A total of 55 Karmas were sold in Switzerland through June 2013,Download the files ModellePW2013.
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Jains define godliness as the inherent quality of any soul characterising infinite bliss, infinite power, Kevala Jnana (pure infinite knowledge) and Perfect peace. However, these qualities of a soul are subdued due to karmas of the soul. One who achieves this state of soul through right belief, right knowledge and right conduct can be termed a god. This perfection of soul is called kevalin.
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Jaini, Padmanabh (2000) p.130 In Jainism, God has no role to play in an individual's destiny; one's personal destiny is not seen as a consequence of any system of reward or punishment, but rather as a result of its own personal karma. A text from a volume of the ancient Jain canon, Bhagvati sūtra 8.9.9, links specific states of existence to specific karmas.
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The Self and karmas are separate substances in Jainism, the former living and the latter non-living. The attainment of enlightenment and the one who exists in such a state, then those who have achieved such a state can be termed gods. Therefore, beings (Arihant) who've attained omniscience (kevala jnana) are worshipped as gods. The quality of godliness is one and the same in all of them.
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Vallabha cites the Brihadaranyaka Upanishad account, that Brahman desired to become many, and he became the multitude of individual souls and the world. Although Brahman is not known, He is known when He manifests Himself through the world. Bhakti is the means of salvation, though Jnana is also useful. Karmas precede knowledge of the Supreme, and are present even when this knowledge is gained.
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They urged the Peshwas, and later, the British to impose legal sanctions, such as heavy fines to implement non-observance of Vedokta Karmas, though the later had been always observing the Vedic rites. The Joshis denied their Brahmin claim, allegedly argued that they are not even entitled to Upabrāhmaṇa status which are mentioned in the Śaivāgama. Thus they claimed that latter were not entitled to Vedokta Karmas and should follow only Puraṇokta rites and they were also against the Brahmins who performed Vedic rituals for the Daivadnyas, they incriminated that Daivadnyas have an impurity of descent and have a mixed-caste status or Saṅkara Jāti. On the contrary, against the Pune Brahmins, the highest authorities of Brahminical religion like Shankaracharyas, Madhwacharya, pundits of Kashi, Paithan etc, in favour of the Daivadnyas, have always declared that Daivadnyas are Brahmins entitled to perform six duties of Brahmins or Shatkarma.
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Extra sensory perception is embedded in the chitta (mind) and hence one's focus should be on the mind. While the thought process leads to reasoning so is the meaning of a sentence understood by listening. Reincarnation on account of millions of karmas (past actions, works and deeds) vanishes with devoted attention which eventually results in moral principles taking roots. This situation is explained by the Yogis as “the cloud of virtues”.
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Nirvana represents annihilation of all karmas by an individual soul and moksha represents the perfect blissful state (free from all bondage). In the presence of a Tirthankara, a soul can attain Kevala Jnana (omniscience) and subsequently nirvana, without any need of intervention by the Tirthankara. # The karmic theory in Jainism operates endogenously. Even the Tirthankaras themselves have to go through the stages of emancipation, for attaining that state.
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The disciples doubt regarding self as the author of its actions (karma) and guru's explanation is discussed in verses 71 to 78. Disciple believes that actions itself may be influenced by past karmas or it may simply be the nature of the soul to attract karma. Alternatively, God may be influencing the actions and karma or the actions may be influenced by the nature.Mehta, Raichandbhai; Manu Doshi (2003) p.
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It will enjoy the pleasures of heavens by doing good deeds and suffer the hells due to its bad deeds; in either case the acquisition of karma (good and bad) continues. Hence liberation is impossible.Mehta, Raichandbhai; Manu Doshi (2003) pp. 158–159 The guru explains that just as existence of (good and bad ) karmas give their result, the same way absence of karma also gives its result, which is, liberation.
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According to Bhagavad Gita an Atma or soul never dies, what dies is the body only made of five elements—Earth, Water, Fire, Air, and Sky. Soul is believed to be indestructible. None of the five elements can harm or influence it. Hinduism through Garuda Purana also describes in detail various types of narkas or Hells where a person after death is punished for his bad karmas and dealt with accordingly.
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The principle of non-violence seeks to minimize karmas which limit the capabilities of the soul. Jainism views every soul as worthy of respect because it has the potential to become Siddha (God in Jainism). Because all living beings possess a soul, great care and awareness is essential in one's actions. Jainism emphasizes the equality of all life, advocating harmlessness towards all, whether the creatures are great or small.
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In Jainism, there is no question of there being any reward or punishment, as each soul is the master of its own destiny. The karmas can be said to represent a sum total of all unfulfilled desires of a soul. They enable the soul to experience the various themes of the lives that it desires to experience.Kuhn (2001) They ultimately mature when the necessary supportive conditions required for maturity are fulfilled.
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Although the siddhas (the liberated beings) are formless and without a body, this is how the Jain temples often depict them. Ultimately all arihantas become siddhas, or liberated souls, at the time of their nirvana. A siddha is a soul who is permanently liberated from the transmigratory cycle of birth and death. Such a soul, having realized its true self, is free from all the Karmas and embodiment.
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The Soul is a higher mode than Matter, because it is conscious. It is also eternally real and eternally distinct. Final release, that comes, by the Lord's Grace, after the death of the body is a Communion with God. This philosophy believes in liberation through one's Karmas (actions) in accordance with the Vedas, the Varna (caste or class) system and the four Ashramas (stages of life), along with intense devotion to Vishnu.
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Siddhashila as per the Jain cosmology Ultimately, all arihants and Tīrthankaras become siddhas. A siddha is a soul who is permanently liberated from the transmigratory cycle of birth and death. Such a soul, having realized its true self, is free from all the karmas and embodiment. They are formless and dwell in Siddhashila (the realm of the liberated beings) at the apex of the universe in infinite bliss, infinite perception, infinite knowledge and infinite energy.
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The following quote in Bhagavatī Ārādhanā (1616) sums up the predominance of karmas in Jain doctrine:- Thus it is not the so-called all embracing omnipotent God, but the law of karma that is the all governing force responsible for the manifest differences in the status, attainments and happiness of all life forms. It operates as a self-sustaining mechanism as natural universal law, without any need of an external entity to manage them.
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He did this by facing each of the four directions for a period of time, and then turning to face the intermediate directions as well as above and below. This period also sees the elucidation of the practice of contemplation (anuprekṣā) by Kundakunda's Vārassa-aṇuvekkhā or “Twelve Contemplations” (c. 1st century BCE to 1st century CE). These twelve forms of reflection (bhāvanā) aid in the stopping of the influx of karmas that extend transmigration.
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Contemplation is an important wing in Jain meditation. The practitioner meditates or reflects deeply on subtle facts or philosophical aspects. The first type is Agnya vichāya, in which one meditates deeply on the seven elementary facts - life and non-life, the inflow, bondage, stoppage and removal of karmas, and the final accomplishment of liberation. The second is Apaya vichāya, in which incorrect insights and behavior in which “sleeping souls” indulge, are reflected upon.
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The ayus-karma confers on a being a certain quantum of life in one of the four states of existence. Therefore there are four types of ayu karmas: deva ayu (the celestial lifespan), manusya ayus (the human lifespan), tiryancha ayu (the animal lifespan), and naraka ayu (the infernal lifespan).Glasenapp, Helmuth Von (2003) [1942] p.11 The ayu-karma bestows a certain quantity of life, but not a definite number of years of life.
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Right view and right knowledge are inter-dependent. For instance, when the clouds disappear, both the heat and the light of the sun are manifested simultaneously. Similarly, when right faith is attained by the soul owing to the subsidence, destruction or destruction- cum-subsidence of faith-deluding karmas, right sensory knowledge and right scriptural knowledge are attained by the soul at the same time by the removal of wrong sensory and wrong scriptural knowledge.
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Dhadrianwale urges people to apply the teachings of Sikh Gurus in daily life, instead of just performing rituals. He urges common Sikh people to read and understand the Gurbani and follow it in day-to- day activities. He refuses to believe in heaven or hell and claims that all our Karmas are paid-for at mental, emotional and spiritual levels in this life. People must be honest, hardworking and should follow their responsibilities with passion.
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Samvara (saṃvara) is one of the tattva or the fundamental reality of the world as per the Jain philosophy. It means stoppage—the stoppage of the influx of the material karmas into the soul consciousness. The karmic process in Jainism is based on seven truths or fundamental principles (tattva) of Jainism which explain the human predicament. Out of the seven, the four influxs (āsrava), bondage (bandha), stoppage (saṃvara) and release (nirjarā)—pertain to the karmic process.
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Out of the many causes of bondage, passion is considered as the main cause of bondage. The karmas are literally bound on account of the stickiness of the soul due to existence of various passions or mental dispositions. The passions like anger, pride, deceit and greed are called sticky (kasayas) because they act like glue in making karmic particles stick to the soul resulting in bandha. Hence the ancient Jain texts talk of subduing these negative emotions: p.
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Six essential duties (Şadāvaśyaka) of the Ācārya are: #samatā (sāmāyika) – Equanimity; the state of being without inclination or aversion towards birth or death, gain or loss, glee or pain, friend or foe, etc. #vandanā – Adoration, salutation; of particular Tīrthañkara, or Supreme Being (Parameşthī). #stavan – Worshipping; making obeisance to the twenty-four Tīrthañkaras or the five Supreme Beings (Pañca Parameşthī). #pratikramaṇa – Self-censure, repentance; to drive oneself away from the multitude of karmas, virtuous or wicked, done in the past.
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Sthula sarira or the gross body is the material physical mortal body that eats, breathes and moves (acts). It is composed of many diverse components, produced by one’s karmas (actions) in past life out of the elements which have undergone panchikarana i.e. combining of the five primordial subtle elements. It is the instrument of Jiva’s experience, which, attached to the body and dominated by Ahamkara, uses the body’s external and internal organs of sense and action.
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The jiva is the performer of virtuous and immoral actions (karmas) and experiences the fruits of these actions. It has been eternally bound by maya; as a result, it roams within the cycle of birth and death. Birth is when a jiva acquires a new body, and death is when it departs from its body. Just as one abandons one's old clothes and wears new ones, the jiva renounces its old body and acquires a new one.
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According to Digambara texts, when Bharata discovered that he is becoming old due to a white hair in his head, he immediately decided to become a Jain monk. Because of the effect of his growing renunciation over the years, he destroyed his inimical karmas within an antaramuhūrta (less than forty-eight minutes) and attained Kevala Jnana (omniscience). Svetambara traditional accounts reject the claim of his renunciation and maintain that he gained omniscience after the death of his father.
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'Prabhu' means a person who holds a high position in the government.Historically, they made equally good warriors, statesmen as well as writers. They held the posts such as Deshpandes and Gadkaris and according to the historian, B.R. Sunthankar, produced some of the best warriors in Maharashtrian History. The CKP also performed three Vedic karmas(duties) which in sanskrit are called: Adhyayan- studying of the Vedas, yajna- ritual done in front of a sacred fire, often with mantras and dāna – alms or charity.
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Parasara states that the person blessed with Parijat yoga will be fond of battles, strong-willed, full of determination, fearless, adept and successful, kind-hearted, forgiving and generous, have faith in Dharma and Karmas, a proud possessor and enjoyer of wealth and comforts and the one who leads a royal life during his or her middle and last part of life. Pārijāta yoga is a combination of the Parvata yoga and the Kahala yoga. Gautama Buddha was blessed with this yoga.
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According to the official website of Rulaizong, the belief system uses the works Three Holy Teachings, Compassionate Teachings from Miaochan, Dharma's Speeches towards Heredity, Heart Sutra, and Diamond Sutra as the "most exacted rules of Dzogchen". Of these books, Three Holy Teachings was authored by Miaochan himself. The book states that besides Tathāgata, all things (including things from ten spiritual realms) are empty and are created by Tathāgata. Rulaizong believes that Miaochan had a great force to remove believers' bad karmas.
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Buddha also criticises the Jain ascetic practice of various austerities, claiming that he, Buddha, is happier when not practising the austerities.In the 8th century Jain text Aṣṭakaprakaraṇam (11.1–8), Haribhadra refutes the Buddhist view that austerities and penances results in suffering and pain. According to him suffering is on account of past karmas and not due to penances. Even if penances result in some suffering and efforts, they should be undertaken as it is the only means of getting rid of the karma.
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The real you (the Athma) then enters into a different body depending on your Karma and takes form relative to the good or bad deeds you have done. Athman can neither be created nor destroyed. Athman manifests in a physical body as per applicable karmas. In Karmic terms, a transition like this is like a person working in an organisation getting promoted when he or she works sincerely, honestly and efficiently, or demoted if he or she is a bad worker.
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In Jainism, a soul travels to any one of the four states of existence after death depending on its karmas. Reincarnation is the philosophical or religious concept that an aspect of a living being starts a new life in a different physical body or form after each biological death. It is also called rebirth or transmigration, and is a part of the Saṃsāra doctrine of cyclic existence. It is a central tenet of all major Indian religions, namely Jainism, Hinduism, Buddhism, and Sikhism.
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On August 19, 1944 Karmas sent a summary report to Heinrich Himmler in which he stated that the situation in Slovakia was becoming critical, not only because of frequent partisan activities but also because of the division and weakness of the Slovak forces. Karmasin also informed Himmler that the Germans in Slovakia had begun to set up the Heimatschutz (HS), an armed organization under the command of Ferdinand Klug, head of the Freiwillige Schutzstaffel (FS), with the agreement of the German Embassy.
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10th century Jain Acarya, Nemicandra Siddhānta Cakravartin is regarded as the author of '. He was the teacher of Camundaraya—the general of the Western Ganga Dynasty of Karnataka. Nemicandra was a prolific author and a specialist in summarizing and giving lucidly the essence of teachings in various fields; ' (compendium) and sāras (essence) were his specialty. He also wrote Trilokasāra (essence of cosmology), Labdhisāra (essence of attainments), ' (essence on destruction of karmas), and ' (essence of Gommata, a treatise on soul and Karma).
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The Sruti declares that human birth, by divine grace, is meant to strive to know and understand the atman. The knowledge and understanding of the atman invariably results in Jiwanmukti i.e. Moksha or "Spiritual liberation". Spiritual Liberation is of the nature of bliss in which there is complete negation of all sorrow, it does not arise by mere study of sastras, sacrifice to gods, performance of karmas and meditation on the divinities, these acts do not result in the knowledge of the unity of atman.
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Vamana Karma, also known as medical emesis or medical vomiting, is one of the five Pradhana Karmas of Panchakarma which is used in treating Kaphaj disorders. Only a limited number of high-quality clinical trials have been conducted to date. Common limitations include low sample size, inadequate descriptions of randomization and blinding protocols, inadequate descriptions of adverse events, and nonstandard outcome measures. In spite of this, preliminary studies support the use of panchakarma and allied therapies and warrant additional large-scale research with rigorously designed trials.
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A soul thus becomes a liberated soul – liberated of miseries, cycles of rebirth, world, karmas and finally liberated of body as well. This is called moksha. Gautama Buddha rejected the existence of a creator deity,Approaching the Dhamma: Buddhist Texts and Practices in South and Southeast Asia by Anne M. Blackburn (editor), Jeffrey Samuels (editor). Pariyatti Publishing: 2003 pg 129 refused to endorse many views on creation and stated that questions on the origin of the world are not ultimately useful for ending suffering.
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Satyajith takes the soil to the yogi who puts it with some statues and does some karmas in three bags. He tells Satyajith to take the two bags to a priest and a musalyar while the third one is left with him. Later, the yogi asks him to stay in the house before the next full moon, 13 days from then as the spirit gets full powers on that day. The yogi gives them a raksha to be buried in front of the house.
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The four kasaya are: krodha (anger), lobha (greed), mana (ego) and maya (deceit). Out of the many causes of bondage, emotions or passions are considered as the main cause of bandha or bondage. The karmas are literally bound on account of the stickiness of the soul due to existence of various passions or mental dispositions. p. 112 The passions like anger, pride, deceit and greed are called sticky (kaṣāyas) because they act like glue in making karmic particles stick to the soul resulting in bandha.
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Nirjara is one of the seven fundamental principles, or Tattva in Jain philosophy, and refers to the shedding or removal of accumulated karmas from the atma (soul), essential for breaking free from samsara, the cycle of birth- death and rebirth, by achieving moksha, liberation.Singh, p. 4525Dasgupta, 192 Literally meaning "falling off", the concept is described first in chapter 9 of the classical Jain text, Tattvartha Sutra (True nature of Reality) written by Acharya Umasvati, in 2nd century CE, the only text authoritative in both Svetambara and Digambara sects of Jainism.Jaini, p.
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Some scholars state that the Samsara doctrine may have originated from the Sramana traditions and was then adopted by the Brahmanical traditions (Hinduism).Gavin D. Flood (1996), An Introduction to Hinduism, Cambridge University Press, , page 86, Quote: “The origin and doctrine of Karma and Samsara are obscure. These concepts were certainly circulating amongst sramanas, and Jainism and Buddhism developed specific and sophisticated ideas about the process of transmigration. It is very possible that the karmas and reincarnation entered the mainstream brahmanical thought from the sramana or the renouncer traditions.
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According to Jain text Ādi purāṇa, on the last day of Bahubali's one year long fast, Bharata came in all humility to Bahubali and worshiped him with veneration and respect. A painful regret that he had been the cause of his elder brother's humiliation had been disturbing Bahubali's meditation; this was dispersed when Bharata worshipped him. Bahubali was then able to destroy the four kinds of inimical karmas, including the knowledge obscuring karma, and he attained omniscience (kevala gyana). He was now revered as an omniscient being (Kevali).
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The śramaṇa traditions influenced and were influenced by Hinduism and by each other.Gavin D. Flood (1996), An Introduction to Hinduism, Cambridge University Press, , pp. 76–78 According to some scholars,Gavin D. Flood (1996), An Introduction to Hinduism, Cambridge University Press, , p. 86, Quote: "It is very possible that the karmas and reincarnation entered the mainstream brahaminical thought from the śramaṇa or the renouncer traditions." the concept of the cycle of birth and death, the concept of samsara and the concept of liberation may quite possibly be from śramaṇa or other ascetic traditions.
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However, the quality of godliness is one and the same in all of them. Jainism does not teach the dependency on any supreme being for enlightenment. The Tirthankara is a guide and teacher who points the way to enlightenment, but the struggle for enlightenment is one's own. Moral rewards and sufferings are not the work of a divine being, but a result of an innate moral order in the cosmos; a self- regulating mechanism whereby the individual reaps the fruits of his own actions through the workings of the karmas.
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The Vaibhāṣika theory of karma is also closely related to their theory of tri-temporal existence, since karmas also exist in the past and in the future. Indeed, the efficacy of past karma is part of their argument for "all exists", since, for the Vaibhāṣika, if a past karmic retributive cause ceases to exist completely, it cannot lead to the karmic effect or fruit.Dhammajoti (2009) p. 385 As Dhammajoti explains: > At the very moment when a retributive cause arises, it determines the causal > connection with the fruit-to-be; i.e., ‘it grasps the fruit’.
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Thus one of the most important Hindu rituals, śrāddha was not only rejected but strongly criticized by the Jains as superstition. Certain authors have also noted the strong influence of the concept of karma on the Jain ethics, especially the ethics of non-violence. Once the doctrine of transmigration of souls came to include rebirth on earth in animal as well as human form, depending upon one's karmas, it is quite probable that, it created a humanitarian sentiment of kinship amongst all life forms and thus contributed to the notion of ' (non-violence).
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Out of the many causes of bondage, emotions or passions are considered as the main cause of bondage. The karmas are literally bound on account of the stickiness of the soul due to existence of various passions or mental dispositions. The passions like anger, pride, deceit and greed are called sticky (kaṣāyas) because they act like glue in making karmic particles stick to the soul resulting in bandha. The karmic inflow on account of yoga driven by passions and emotions cause a long-term inflow of karma prolonging the cycle of reincarnations.
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These heavenly beings are not viewed as creators, they are subject to suffering and change like all other living beings, and must eventually die. If godliness is defined as the state of having freed one's soul from karmas and the attainment of enlightenment/Nirvana and a god as one who exists in such a state, then those who have achieved such a state can be termed gods/Tirthankara. Thus, Mahavira was a god/Tirthankara. According to Jains, this loka or universe is an entity, always existing in varying forms with no beginning or end.
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France, Greece and Slovenia were the heavy favourites to win the contest; however, as the voting progressed it became a two-horse race between Estonia and the host country Denmark. The contest was won by Estonia, represented by Tanel Padar, Dave Benton & 2XL with the song "Everybody", written by Ivar Must and Maian-Anna Karmas, which scored a total of 198 points. The host nation, Denmark, finished in 2nd place with 177 points. Coming 3rd were Greece with 147 points - giving the country their best result up until this point.
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In April 2012, Fisker announced it had received US$392 million in a new round of financing. The company suffered a setback on October 29, 2012, when Hurricane Sandy flooded and destroyed its entire European shipment of 338 Karmas at Port Newark, New Jersey. Sixteen of the cars burned, because six to eight feet of seawater caused a short circuit in a vehicle control unit in one Karma, and high winds spread the resulting fire to 15 others. The company said that its lithium-ion battery was not at fault.
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In Jain flag, three dots above swastika represents Ratnatraya Chart showing Samyak Darsana as per Tattvarthasutra Acharya Umaswami has written in Tattvārthasūtra that Tattvarthasraddhanam Samyak-darshanam (1-2),Tattvartha Sutra which means "Belief in substances ascertained as they are is right faith." These seven substances also called tattva are:- #jīva- the soul which is characterized by consciousness. #ajīva- the non-soul #āsrava – inflow of auspicious and evil karmic matter into the soul. #bondage (Bandha)- mutual intermingling of the soul and karmas #Samvara (stoppage)– obstruction of the inflow of karmic matter into the soul.
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Documents mention a Gramanya that lasted from 1822 to 1825, between the Daivadnyas and the Brahmins of Pune or the Puna Joshis.This dispute started because the Puna Joshis were against Daivadnyas employing their own priests and not employing the Vyavahare Joshis for their religious functions. These Daivadnya families had migrated from Ratnagiri, to Pune during the reign of Baji Rao I, who always upheld their claims against the Vyavahare Brahmans or the Puna Joshis. The opponent Brahmins were against the Daivadnyas administering Vedokta Karmas or Vedic rituals, studying and teaching Vedas, wearing dhoti, folding hands in Namaskar.
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The four infinitudes of god are (ananta cātuṣṭaya) are: # ananta jñāna, infinite knowledge # ananta darśana, perfect perception due to the destruction of all darśanāvaraṇīya karmas # ananta sukha, infinite bliss # ananta vīrya – infinite energy Those who re-establish the Jain faith are called Tirthankaras. They have additional attributes. Tirthankaras revitalize the sangha, the fourfold order consisting of male saints (sādhus), female saints (sādhvis), male householders (śrāvaka) and female householders (Śrāvika). The first Tirthankara of the current time cycle was Ṛṣabhanātha, and the twenty-fourth and last Tirthankara was Mahavira, who lived from 599 BCE to 527 BCE.
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Fisker Karma plug-in hybrid. In December 2011, Fisker Automotive recalled the first 239 Karmas delivered to the U.S. due to a risk of battery fire caused by coolant leak. Of the 239 cars, less than fifty had been delivered to customers, the rest were in dealerships. In the report filed by Fisker Automotive with the NHTSA, the carmaker said some hose clamps were not properly positioned, which could allow a coolant leak and an electrical short could possibly occur if coolant enters the battery compartment, causing a thermal event within the battery, including a possible fire.
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The U.S. was the leading market, with about 1,600 units sold. Production was suspended in November 2012 when the sole battery supplier to Fisker Automotive, A123 Systems, filed for bankruptcy following two battery recalls. Fisker Automotive was unable to carry on production of the Fisker Karma in the absence of its sole battery supplier, with about 2,450 Karmas built since 2011. After furloughing its US workers in late March 2013, Fisker Automotive filed for bankruptcy in November 2013, after the United States Department of Energy auctioned its debt and sold it to Hybrid Technology LLC for .
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And it is also believed that the entire Brahmin family who were living there destroyed and centuries after Mankavu formed in the same place. The Brahmin lady was reborn into a Yakshi, waylaying men with her beauty and drinking their blood. It is also believed that after stopping the yakshi of Panayannarkavu, kadamattathu Kathanar (a priest with supernatural power) has visited Kattanam to stop the yakshi but he couldn’t succeed and returned. Even the karmas (actions) of Mankavil Gurunadhanmar’s were turned against them, their powers couldn’t withstand against yakshi and the unnatural death of their family members increased day by day.
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It is often maintained that the impression of karma as the accumulation of a mountain of bad deeds looming over our heads without any recourse leads to fatalism. However, as Paul Dundas puts it, the Jain theory of karma does not imply lack of free will or operation of total deterministic control over destinies. Furthermore, the doctrine of karma does not promote fatalism amongst its believers on account of belief in personal responsibility of actions and that austerities could expatiate the evil karmas and it was possible to attain salvation by emulating the life of the Jinas.
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Pārijāta yoga is not a commonly occurring yoga, and in practice seen to occur alongside other favourable or unfavourable yogas. Parasara states that the person blessed with Pārijāta yoga will be fond of battles (i.e. strong-willed, full of determination, fearless, adept and successful), kind-hearted, forgiving and generous, has faith in Dharma and Karmas, a proud possessor and enjoyer of wealth and comforts and the one who leads a royal life during his or her middle and last part of life. Pārijāta yoga is an improved variation of Parvata yoga and Kahala yoga combined per first-half of Parasara’s description.
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Acharya Umasvati, Tattvartha Sutra, Ch VIII, Sutra 21 Hence a soul may transmigrate from one life form to another for countless of years, taking with it the karmas that it has earned, until it finds conditions that bring about the fruits. Hence whatever suffering or pleasure that a soul may be experiencing now is on account of choices that it has made in past. That is why Jainism stresses pure thinking and moral behavior. Apart from Buddhism, perhaps Jainism is the only religion that does not invoke the fear of God as a reason for moral behavior.
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Another aspect that provides a rationale to the avoidance of hiṃsā is that, any acts of himsā results in himsā to self. Any act of violence though outwardly is seen to harm others, harms the soul of the person indulging in the act. Thus by an act of violence, a soul may or may not injure the material vitalities known as of someone else, but always causes injury to its own bhāva praṇa or the psychic vitalities by binding the soul with karmas. It would be entirely wrong to see Ahimsa in Jainism in any sentimental light.
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The concept of is more meaningful when understood in conjunction with the concept of karmas. As the doctrine of transmigration of souls includes rebirth in animal as well as human form, it creates a humanitarian sentiment of kinship amongst all life forms. The motto of Jainism – , translated as: all life is inter-related and it is the duty of souls to assist each other- also provides a rational approach of Jains towards Ahimsa. In conclusion, the insistence of ahimsa is not so much about non- injury to others as it is about non-injury and spiritual welfare of the self.
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Fisker Automotive was an American company known for producing the Fisker Karma, which was one of the world's first production luxury plug-in hybrid electric vehicles. It debuted at the 2008 North American International Auto Show, and first deliveries were in 2011. Production of the Fisker Karma was suspended in November 2012 due to bankruptcy of its battery supplier A123 Systems, with about 2,450 Karmas built since 2011 and over 2000 cars sold worldwide. In February 2014, Fisker Automotive's Karma vehicle design, tooling and a manufacturing facility in Delaware were purchased by Chinese auto parts conglomerate Wanxiang Group.
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The planets most afflicted by maraka-propensities by aspect, association or occupation are cause of death, death indicated on the basis of transits can occur only when the directional influences in the birth- chart warrant. The ordinary span of man’s life rarely exceeds one hundred years. Parasara has on a very broad basis classified three categories of life- spans – Alpayu up to thirty-two years, Madhyayu beyond thirty-two years but less than seventy-one years, and Poornayu beyond seventy years up to the maximum of one hundred twenty years. Diseases alone are not the cause of all deaths, but diseases resulting from bad karmas cannot be cured.
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Kevala Jñāna thus means infinite knowledge of self and non-self, attained by a soul after annihilation of the all ghātiyā karmas. The soul which has reached this stage achieves moksa or liberation at the end of its life span. Mahavira, 24th thirthankara of Jainism, is said to have practised rigorous austerities for 12 years before he attained enlightenment, Kevala Jñāna is one of the five major events in the life of a Tirthankara and is known as Keval Jñāna Kalyanaka and celebrated of all gods. Lord Mahavira's Kaivalya was said to have been celebrated by the demi-gods, who constructed the Samosarana or a grand preaching assembly for him.
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Retired General Motors Vice-Chairman Bob Lutz and his business partner Gilbert Villarreal announced the debut of VL Automotive at the 2013 North American International Auto Show. VL has acquired 25 unsold Fisker Karmas and is remaking the cars by taking out the hybrid electric powertrain and installing a Chevrolet Corvette LS9 supercharged V8 gasoline engine with 638 hp (476 kW; 647 PS) and 604 lbf·ft (819 N·m) of torque and a 6-speed automatic transmission. Lutz told Automotive News that he'll also change the grille, make it "silky and buttery to drive," and sell them at prices beginning around $200,000. The resulting vehicle will be called the VL Destino.
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Muni Bhadraṅkaravijaya considered image worship as a means to cultivate morality by praising the qualities of the Tīrthaṅkaras and undergoing the ascetic practices associated with them. As such, given its disciplinary nature, "image worship will actually destroy a wide variety of karmas." Bhadraṅkaravijaya also argued that given the current cosmic age, it is not possible for laity to contemplate the Tīrthaṅkaras without the assistance of some sort of mental prop or image. Thus, a key element of the Mūrtipūjaka response to the controversy of image worship is to view the use of images as a tool to develop better spiritual practices, especially amongst the laity.
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According to the Garuda Purana, a soul after leaving the body travels through a very long and dark tunnel towards the South. This is why an oil lamp is lit and kept beside the head of the corpse, to light the dark tunnel and allow the soul to travel comfortably. The soul, called atman leaves the body and reincarnates itself according to the deeds or karma performed by one in last birth. Rebirth would be in form of animals or other lower creatures if one performed bad karmas and in human form in a good family with joyous lifetime if the person was good in last birth.
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The notion of karma is integrated into the list of twelve nidanas, and has been extensively commented on by ancient Buddhist scholars such as Nagarjuna. Karma consists of any intentional action, whether of body or speech or in mind, which can be either advantageous (merit) or disadvantageous (demerit). Both good and bad karma sustain the cycle of samsara (rebirth) and associated dukkha, and both prevent the attainment of nirvana. According to Nagarjuna, the second causal link (sankhara, motivations) and the tenth causal link (bhava, gestation) are two karmas through which sentient beings trigger seven sufferings identified in the Twelve Nidanas, and from this arises the revolving rebirth cycles.
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The Tirthankara is a guide and teacher who points the way to enlightenment, but the struggle for enlightenment is one's own. Moral rewards and sufferings are not the work of a divine being, but a result of an innate moral order in the cosmos; a self- regulating mechanism whereby the individual reaps the fruits of his own actions through the workings of the karmas. Jains believe that to attain enlightenment and ultimately liberation from all karmic bonding, one must practice the ethical principles not only in thought, but also in words (speech) and action. Such a practice through lifelong work towards oneself is regarded as observing the Mahavrata ("Great Vows").
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Jain texts mention forty-six attributes of arihants or tirthankaras. These attributes comprise four infinitudes (ananta chatushtaya), thirty-four miraculous happenings (atiśaya), and eight splendours (prātihārya). The eight splendours (prātihārya) are: # aśokavrikśa – the Ashoka tree; # siṃhāsana– bejeweled throne; # chatra – three-tier canopy; # bhāmadal – halo of unmatched luminance; # divya dhvani – divine voice of the Lord without lip movement; # puśpavarśā – shower of fragrant flowers; # camara – waving of sixty-four majestic hand-fans; and # dundubhi – dulcet sound of kettle-drums and other musical instruments. At the time of nirvana (final release), the arihant sheds off the remaining four aghati karmas: # Nama (physical structure forming) Karma # Gotra (status forming) Karma, # Vedniya (pain and pleasure causing) Karma, # Ayushya (life span determining) Karma.
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The mother tongue of most of the community is now Marathi, though in Gujarat they also communicate with their neighbours in Gujarati, and use the Gujarati script, while those in Maharashtra speak English and Hindi with outsiders, and use the Devanagari script. The CKP historically performed three "vedic karmas"(studying vedas, fire sacrifice, giving alms) as opposed to full("Shatkarmi") Brahmins who performed six vedic duties which also include accepting gifts, teaching Vedas to other and performing vedic rites for others. They have Vedic thread ceremonies("munja" in Marathi) for male children and a death pollution period of 10 days. Educationally and professionally, 20th century research showed that the Saraswat, CKP, Deshastha and Chitpawan were quite similar.
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The next stop is Tro wharf, from which pilgrims travel on foot to Thien Tru Pagoda. After Thien Tru comes Tien temple, followed by Giai Oan temple. It is believed that Buddha once stopped here to wash himself clean of the dust of humanity, and many pilgrims will wash their face and hands in Long Tuyen Well in hopes of washing away past karmas. While here, pilgrims may also visit Tuyet Kinh cave and Cua Vong shrine to worship the Goddess of the Mountains, or Phat Tich Shrine where there is a stone believed to be the preserved footprint of the Quan Am. From here pilgrims head toward the final destination: Huong Tich Cave.
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A total of 1,614 all- electric cars and 1,305 light-utility vehicles were sold in 2010. Sales jumped from 2,919 units in 2010 to 13,779 in 2011, consisting of 11,271 pure electric cars and 2,508 commercial vans. See Figure 1.1 Electric Vehicle sales in Europe since 2010. Only pure electric cars are reported. In 2010 there were no production plug-in hybrids in sale in Europe. In addition, over 300 plug-in hybrids were sold in 2011, mainly Opel Amperas. Light-duty plug-in vehicle sales totaled 34,333 units in 2012, consisting of 24,713 all-electric cars and vans, and 9,620 plug-in hybrids. During 2012 a total of 3,496 Prius PHV, 609 Chevrolet Volts and 247 Fisker Karmas were sold in Europe.
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61, Édition-Diffusion de Boccard (Paris), , pages 1-9 A Jivanmukti is also called atma-jnani (self-realized) because they are the knowers of their true self (atman) and the universal self hence also called as Brahma-Jnani. At the end of their lives, jivanmuktas destroy remaining karmas and attains Paramukti (final liberation) and becomes Paramukta. When a Jivanmukti gives his insight to others and teach them about his realisation of the true nature of the ultimate reality (Brahman) and self (Atman) and takes the role of a guru to show the path of Moksha to others, then that jivanmukta is called as Avadhuta and some Avadhutas also achieves the title of Paramhamsa. When a Rishi (Seer sage) becomes a Jivanmukta then that rishi is called Brahmarshi.
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In separate incidents during the storm and flooding caused by Hurricane Sandy on the night of October 29, 2012, one Toyota Prius Plug-in Hybrid and 16 Fisker Karmas caught fire while being parked at Port Newark-Elizabeth Marine Terminal. The vehicles were partially submerged by flash floods caused by the hurricane. In the case of the Toyota's incident, a Prius PHV burned and two other Priuses, a conventional hybrid and a plug-in, just smoldered. A Toyota spokeswoman said the fire “likely started because saltwater got into the electrical system.” She also clarified that the incident affected only three cars out of the 4,000 Toyotas that were at the terminal during the storm, including more than 2,128 plug-in or hybrid models.
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Savipaka - Passive Method - Also known as Akam or unintentional Nirjara, equanimous submission to the fruition of karma, and involves natural maturing of past Karma, in due course of time and experiencing the results, both good and bad with equanimity. If the fruits of the past karmas are not received without attachment or agitation then the soul earns fresh karmic bondages. It is also not possible for the soul to know beforehand when and which karma will start to produce results and therefore require good discipline in practicing equanimity under all circumstances. This passive method of exhaustion of karmic matter around the soul, after enjoyment of its fruits, is compared with emptying of a pond through evaporation, while water channels are still pouring in.
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Chitragupt Mandir Chitragupt Mandir By Apurv Shrivastva Chitragupta (Sanskrit: चित्रगुप्त, 'rich in secrets' or 'hidden picture') is a Hindu god assigned with the task of keeping complete records of actions of human beings on the earth and punish or reward them according to their Karmas. He is god of justice therefore known as Dharmaraja. Upon their death, Chitragupta has the task of deciding heaven or the hell for the humans, depending on their actions on the earth. Chitragupta Maharaj is the seventeenth Manasputra of Lord Brahma and thus, allotted the right to write Vedas like Brahmins with the duty of a Kshatriya (Chitragupta is the patron deity of Kayasthas, a Hindu caste of India and Nepal), because of which Chitraguptavanshi Kayasthas are considered as Vedic Suryavanshi Brahmakshatriyas.
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Darshanavarana karma or the perception-obscuring karma are of four types:Glasenapp, Helmuth Von (2003) [1942] pp.7-8 #chakshur darshanavarana-karma which produces the obscuration of the darsana conditional upon the eye, #achakshur darshanavarana-karma which causes the obscuration of the undifferentiated cognition, conditional upon the other senses and the organ of thinking, #avadhi darshanavarana-karma which causes the obscuration of the transcendental undifferentiated cognition of material things, #kevala darshanavarana-karma which hinder the absolute undifferentiated cognition (the counterpart of the omniscience). The last mentioned karma hinders completely; the three others produce under certain circumstances only a disturbance of the respective cognition faculties. In addition to these four darshanavarana karmas there are five others which produce physio-psychological conditions in which the sense organs are not active, and which, therefore, exclude all possibility of perception.
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He was born into a Telugu Smartha family bearing the name "Tangirala", of Apasthamba sutra, Krishna Yajur sakha, Kutsasa gotra, living in Alugumallepadu village in Palnadu area of Guntur, Andhra Pradesh, on the banks of river Naguleru. He was born on 11 April 1951 (Chaitra Shukla Shasti of the year Khara ( the sixth day of the bright fortnight in the month of Chaitra as per the Hindu calendar)) as a result of long prayer and vrata (fast) by his father Venkateswara Avadhani and mother Ananthalakshmamma. Seetharama Anjaneyalu (that was the Acharya's name in his poorvashrama) evinced signs of devotion towards the Almighty in His childhood. His Brahmopadesha was performed when he was seven years of age and he was regular in the performance of the prescribed karmas of Sandhyavandanam three times a day, and Agnikaryam, twice a day.
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Action and Reaction, Cause and Effect Times of India, June 19, 2007. Sage Ramana Maharshi presents another viewpoint when he says, "If the agent, upon whom the Karma depends, namely the ego, which has come into existence between the body and the Self, merges in its source and loses its form, how can the Karma, which depends upon it, survive? When there is no ‘I’ there is no Karma.", a point well reiterated by sage Vasistha in his classical work Yoga Vasistha, wherein, when Lord Rama asks sage Vasistha about the way to transcend the two binding effects of past karmas, namely Vasanas or the effect of impressions left on the mind by past actions and one's fate created by Prarabdha Karma, to which he replies, through with Divine grace (Kripa), one can go beyond the influences of past actions.
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Zydenbos (2006) Hence in accordance with the natural karmic laws, consequences occur when one utters a lie, steals something, commits acts of senseless violence or leads the life of a debauchee. Rather than assume that moral rewards and retribution are the work of a divine judge, the Jains believe that there is an innate moral order to the cosmos, self-regulating through the workings of karma. Morality and ethics are important, not because of the personal whim of a fictional god, but because a life that is led in agreement with moral and ethical principles is beneficial: it leads to a decrease and finally to the total loss of karma, which means: to ever increasing happiness. Karmas are often wrongly interpreted as a method for reward and punishment of a soul for its good and bad deeds.
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The soul travels to any one of the four states of existence after the death depending on its karmas The Jain texts postulate four gatis, that is states-of-existence or birth-categories, within which the soul transmigrates. The four gatis are: deva (demi-gods), manuṣya (humans), nāraki (hell beings) and tiryañca (animals, plants and micro-organisms). The four gatis have four corresponding realms or habitation levels in the vertically tiered Jain universe: demi-gods occupy the higher levels where the heavens are situated; humans, plants and animals occupy the middle levels; and hellish beings occupy the lower levels where seven hells are situated. Single-sensed souls, however, called nigoda,The Jain hierarchy of life classifies living beings on the basis of the senses: five-sensed beings like humans and animals are at the top, and single sensed beings like microbes and plants are at the bottom.
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Mundaka Upanishad (III.ii.6-9) states that at the supreme moment of final departure having become identified with the supreme Immortality (Brahman) they pure in mind become freed on every side. To their resources repair the fifteen constituents (of the body) and to their respective gods go all the gods (of the senses), and the karmas and the soul that stimulates the intellect, all become unified with the supreme Undecaying (परेऽव्यये). As rivers, flowing down, become indistinguishable on reaching the sea by giving up their names and forms, so also the illumined soul, having become freed from name and form, reaches the self-effulgent Purusa that is higher than the higher Immutable; this Self is not attained by one devoid of strength, nor through delusion, nor through knowledge unassociated with monasticism, but the Self of that knower, who strives through these means, enters into the abode that is Brahman (ब्रह्मधाम).
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The former assist entry on to the path, deal with the seeming, afflicted by phenomena, how to engage in proper actions, cause weariness with cyclic existence, teach variety of terms and definitions, give detailed explanations about the sentient beings, self, etc.,. The latter guide disciples to engage in fruition, teaches about purified phenomena, shows how karmas and afflictions become exhausted, demonstrate that the cyclic existence and nirvana are indifferentiable, teaches the profound true reality that is difficult to see and realize, focuses on precise and pithy instructions for cultivating meditative concentration and teaches about the three doors to liberation, non- application, non-organizing, etc.,. Sri Aurobindo had said that the fundamental necessity of our embodied life is to seek infinite creativity on a finite basis, therefore, according to the Theosophists death is a transformative experience. Sutratman, the spiritual thread, thread of life, is the Monad, the golden thread of the transcendent contexts on which all the immanent incarnate of each individual human are strung like pearls on a thread.
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The results of the good and the bad karmas collected by man between intervals of births become known in this birth, and the pattern of life the aggregate of man’s karma shape are comprehended with the aid of Jyotisha. For the purpose of ascertaining the possible span of life the Amsayu method should be adopted if at the time of birth the Lagna is vested with strength; the Pindayu method, if the Sun is strong, and the Nisargayu method, if the Moon is strong. If at the time of birth the lord of the 8th house counted from the lagna happens to occupy a kendrasthana the person will be long-lived; if the lord of the 8th house or the lord of the lagna is in the 8th house afflicted by inauspicious planets the person will be short-lived. The use of Nisargayu, the Pindayu, the Lagnayu, the Amsayu, the Rashmiayu, the Chakrayu, the Nakshatrayu and the Ashtakavargayu methods are employed for determining longevity, but longevity is determined on the basis of the strength of the horoscope in its entirety, and the dasa of planets.
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Comparison of annual sales of passenger hybrid electric and plug-in electric vehicles in the U.S. between 2000 and 2019. See Tables 6.1 and 6.2 Sales of series production plug-in cars during its first two years in the U.S. market were lower than the initial expectations. Cumulative plug-in electric car sales since 2008 reached the 250,000 units in August 2014, , sales are led by the Chevrolet Volt plug- in hybrid with 67,698 units, followed by the Nissan Leaf electric car with 61,063 units. The total of 250,609 units sold includes 1,800 Roadsters, 1,600 Fisker Karmas, and 500 Mini Es usually not captured by most statistics. 500,000 in August 2016, See other figures in graphs. and the one million goal was achieved in September 2018. According to the U.S. Department of Energy, combined sales of plug-in hybrids and battery electric cars are climbing more rapidly and outselling by more than double sales of hybrid-electric vehicles over their respective 24 month introductory periods, as shown in the graph at the right. See pp. 5. Cumulative sales of new PEVs are doing better than sales of HEVs in the United States over their respective 24 month introductory periods.
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A Fisker Karma and an Opel Ampera charging in Utrecht, the Netherlands. Fisker Automotive reported that around 1,500 units have been delivered in the U.S. and Europe by September 2012. The Netherlands, with 138 units sold through October 2012, is the top selling European market for the Karma. The Ford C-Max Energi was released in the U.S. in October 2012. Sales of plug-in hybrid cars in the Netherlands during 2012 have been notable, as PHEV sales took the lead over all-electric cars during the first nine months of 2012. In addition to the Opel Ampera ranking as the best selling electric-drive car with 1,927 units sold during 2012, the Prius Plug-in Hybrid ranks second, with 610 units sold between June and September 2012, and the Chevrolet Volt ranks third with 205 units sold during the first months of the year. Adding 134 Fisker Karmas sold during 2012, the group of plug-in hybrid cars leads the Dutch market with 2,876 units sold during the first nine months of 2012, representing more than 80% of passenger EV sales in the country during this period. , the Nissan Leaf was the top selling all-electric car in the country, with 163 units sold during the year, and a total of 457 units sold in the Netherlands since their introduction in mid-2011.
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