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Friday, September 16, 2011

Jain Meditation


Jain meditation has been the central practice of spirituality in Jainism along with the Three Jewels (Samyak Darshana, Samyak Gyan, Samyak Charitra).  Meditation in Jainism aims at realizing the self, attain salvation and take the soul to complete freedom.  It aims to reach and to remain in the pure state of soul which is believed to be pure conscious, beyond any attachment or aversion.  The practitioner strives to be just a knower-seer (Gyata-Drashta). Jain meditation can be broadly categorized to the auspicious Dharmya Dhyana and Shukla Dhyana and inauspicious Artta and Raudra Dhyana.
Jain meditation is also referred as Samayika.  The word Samayika means being in the moment of continuous real-time. This act of being conscious of the continual renewal of the universe in general and one's own renewal of the individual living being (Jiva) in particular is the critical first step in the journey towards identification with one's true nature, called the Atma.
It is also a method by which one can develop an attitude of harmony and respect towards other humans and Nature. By being fully aware, alert and conscious of the constantly moving present, one will experience their true nature.

Pawan Kr. Jain
Jyotish & Vastu Consultant

Jyotish Praveena, Jyotish Visharada, 
PGCQMHC, MLISc, BLISc, 
B.Com, Lib.(Auto. IT), e-Lib, 

Phone No. +91 - 9868886621 (M) 
www.libraryanalyst.blogspot.com 
www.pawankrjain.blogspot.com 

Jain Pratikramana / Samayika

The name Pratikramana / Samayika, the term for Jain meditation, is derived from the term samaya "time" in Prakrit.  Jains also use samayika to denote the practice of meditation. The aim of Samayika is to transcend our daily experiences as the "constantly changing" human beings, called Jiva, and allow identification with the "changeless" reality in practitioner, called the Atma.
One of the main goals of Samayika is to inculcate equanimity, to see all the events equanimously. It encourages to be consistently spiritually vigilant. Samayaika is practiced in all the Jain sects and communities. Samayika is an important practice during Paryushana, a special eight- or ten-day period.
Jains begin their Pratikraman in the Morning & Evening followed by prayers for promoting universal peace and brotherhood.  Pratikramana means turning back. It is a form of meditation, called Samayaka & Pratikraman where one reflects on his spiritual journey and renews his faith. For both Swetambaras and Digambaras, it takes the form of periodic meditation. The period can be twice daily (morning and evening), once every lunar phase, every four months or every year. The annual Pratikramana in some form is the minimum for a Samayaka.
The annual Pratikramana is Samvatsari Pratikramana, in short Samvatsari. Since it coincides with Paryushana, the terms "Samvatsari" and "Paryushana" are sometimes used interchangeably.  Pratikramana takes about 3 hours, however all essentials can be done in a much shorter time if needed.



Pawan Kr. Jain

Jyotish & Vastu Consultant

Jyotish Praveena, Jyotish Visharada, 
PGCQMHC, MLISc, BLISc, 
B.Com, Lib.(Auto. IT), e-Lib, 

Phone No. +91 - 9868886621 (M) 
www.libraryanalyst.blogspot.com 
www.pawankrjain.blogspot.com 

Thursday, September 15, 2011

RFID Libraries


RFID technology is its deployment in Libraries. This technology has slowly begun to replace the traditional barcodes on library items (Books, Journals, Magazines, CDs, DVDs, etc.). The RFID tag can contain identifying information, such as a Books Title, Author, Subject, Publishers or Material type, without having to be pointed to a separate database.

The information is read by an RFID reader, which replaces the standard barcode reader commonly found at a library's circulation desk.  It may replace or be added to the barcode, offering a different means of inventory management by the staff and self service by the borrowers. It can also act as a security device, taking the place of the more Traditional Electromagnetic Security Strip.
While there is some debate as to when and where RFID in libraries first began, it was first proposed in the late 1990s as a technology that would enhance workflow in the library setting.  Singapore was certainly one of the First to introduce RFID in libraries and Rockefeller University in New York may have been the first academic library in the United States to utilize this technology.
Worldwide, in absolute numbers, RFID is used most in the United States (with its 300 million inhabitants), followed by the United Kingdom and Japan.  It is estimated that over 30 million library items worldwide now contain RFID tags.
At the time of 2011, the largest RFID implementation in academic library is the University of Hong Kong Libraries which has over 1.20 million library items contains RFID tags whereas the largest implementation for public institution has been installed in Seattle Public Library.
RFID has many library applications that can be highly beneficial, particularly for circulation staff. Since RFID tags can be read through an item, there is no need to open a book cover or DVD case to scan an item. This could reduce repetitive motion injuries. Where the books have a barcode on the outside, there is still the advantage that borrowers can scan an entire pile of books in one go, instead of one at a time.
RFID tags can also be read while an item is in motion, using RFID readers to check-in returned items while on a Conveyor Belt reduces staff time. But as with barcode, this can all be done by the borrowers themselves, meaning they might never again need the assistance of staff. Next to these readers with a fixed location there are also portable ones (for librarians, but in the future possibly also for borrowers, possibly even their own general-purpose readers). With these, inventories could be done on a whole shelf of materials within seconds, without a book ever having to be taken off the shelf.
A concern surrounding RFID in libraries that has received considerable publicity is the issue of privacy.  Because RFID tags can depending on the RFID transmitter & reader be scanned and read from up to 100 Meters (330 ft) and because RFID utilizes an assortment of frequencies (both depending on the type of tag, though), there is some concern over whether sensitive information could be collected from an unwilling source.  However, library RFID tags do not contain any patron information and the tags used in the majority of libraries use a frequency only readable from approximately 10 feet (3.0 m). Libraries have always had to keep records of who has borrowed what, so in that sense there is nothing new.
RFID would complicate or nullify this respect of readers' privacy. Further, another non-library agency could potentially record the RFID tags of every person leaving the library without the library administrator's knowledge or consent. One simple option is to let the book transmit a code that has meaning only in conjunction with the library's database.  Another step further is to give the book a new code every time it is returned & if in the future readers become ubiquitous (and possibly networked), then stolen books could be traced even outside the library. Tag removal could be made difficult if the tags are so small that they fit invisibly inside a (random) page, possibly put there by the publisher.  RFID Technology is very useful for libraries & Stock verification.

Pawan Kr. Jain
Jyotish & Vastu Consultant
Jyotish Praveena, Jyotish Visharada, 
PGCQMHC, MLISc, BLISc, 
B.Com, Lib.(Auto. IT), e-Lib, 

Phone No. +91 - 9868886621 (M) 
www.libraryanalyst.blogspot.com 
www.pawankrjain.blogspot.com 
www.governmentorsarkarijob.blogspot.com

Jain Paryusana/Daslaksana Parva


Paryushana (or Paryusan) is one of the two most important festivals for the Jain, the other being Diwali. Normally Syetambara Jains refer it as Paryushana, while Digambra Jains refer it as Daslaksana.  Paryushan means, Literally, Abiding or Coming together.  It is also a time when the laity takes on vows of study and fasting with a spiritual intensity similar to temporary monasticism.  
The duration of Paryusana/Daslaksana is for 8 or 10 days and comes at the time when the wandering monks take up temporary residence for four months of monsoon. In popular terminology, this stay is termed Chaturmasa because the rainy season is regarded to be about four months.  Paryushana must be initiated by Panchami (5th day) of the Shukla Paksha phase of the Bhadrapada month.  In the scriptures it is described that Jain Lord Mahavira used to start Paryushana on Bhadrapada Shukla Paksha Panchami. After Mahavir, nearly 150 years Jain Samvatsari was shifted to Chaturthi (4th day of Bhadrapada of Shukla phase.  Since 2200 years Jains follows Chaturthi.
The date for the Paryushana festival is thus Bhadrapada Shukla Chaturthi for both major sects.  Because of computational and other differences, there can be some minor differences among various subjects.  Recently there has been an attempt to standardize the date.  Because at this time the monks have settled in the town for a longer duration, it is time for the householders to have an annual renewal of the faith by listening to the statement of the Dharma and by meditation and Vratas (self-control).  
In the Digambaras, it is done by starting a 10-day period from Paryushana (Bhadrapada Shukla panchami) during which the Dashalakshana Vrata is undertaken. In the Shvetambaras an 8-day festival is celebrated that ends with Bhadrapada Shukla Chaturthi. The last day is called Samvatsari.
During the 8-day Paryushana festival, the Kalpa Sutra is recited in the Swetmbara sect, that includes a recitation of the section on birth of Lord Mahavira on the fifth day.  In the Digambara sect the Tatvartha-Sutra.  On the dashami, the sugandha-dashami vrata occurs. The Digambaras celebrate Ananta-chaturdashi on the chaturdashi, special worship is done on this day.  Many towns have a procession leading to the main temple.

Pawan Kr. Jain
Jyotish and Vastu Consultant Jyotish Praveena, Jyotish Visharada, PGCQMHC, MLISc, BLISc, B.Com, Lib.(Auto. IT), e-Lib, Phone No. +91 - 9868886621 (M) www.libraryanalyst.blogspot.com www.pawankrjain.blogspot.com

Sunday, September 11, 2011

Jain 24 Tirthankars


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Pawan Kr. Jain Jyotish and Vastu Consultant Jyotish Praveena, Jyotish Visharada, PGCQMHC, MLISc, BLISc, B.Com, Lib.(Auto. IT), e-Lib, Phone No. +91 - 9868886621 (M) www.libraryanalyst.blogspot.com www.pawankrjain.blogspot.com

Saturday, September 3, 2011

History of Jainism

Jainism is one of the oldest religions in the world. According to the tradition preserved in the scriptures, Jaina religion is eternal, and has been revealed again and again in every cyclic period of the world by innumerable Jinas (conquerors of Karmas) who are also known as Tirthankaras.
The whole span of time is divided into two equal cycles, Utsarpni (ascending) and Avasarpni (descending). Each Utsarpni and Avasarpni Kala is subdivided into six parts. The six divisions of Avasarpni are known as Sukhma-Sukhma (Happy-Happy), Sukhma (Happy), Sukhma-Dukhma (Happy-Unhappy), Dukhma - Sukhma (Unhappy-Happy), Dukhma (Unhappy) and Dukhma-Dukhma (Unhappy-Unhappy).
The six divisions of Utsarpni start from Dukhma - Dukhma (Unhappy-Unhappy), and repeats in ascending order. The Utsarpni, therefore, marks a period of gradual evolution and the Avasarpni that of gradual devolution or decline in happiness, bodily strength, stature, span of life, and the length of the age itself. The First age being the longest and the Sixth the shortest.
The First, Second and Third ages are called Bhogbhumi and are based on enjoyment, they relies mostly on nature. Life in the other three ages is described as a Karambhumi, since it is based on individual effort. The fourth age of either cycle is supposed to be the best from the point of view of salvation. In this era 24 Tïrthankaras and other great personages which are called Treshath Shalaka Purush (63 Great Personalities) are born. Present era is called Fifth era of the Avasarpni (descending half-circle) of the current cycle of time, This era commenced a few years after Mahavira's nirvana (527 B.C.) and has 21000 years of duration.
Twenty-four Tïrthankaras born at certain intervals in this era preached the true religion for the salvation of the world. Their names are :
(1)            Rishabha/Adinatha
(2)            Ajitnatha
(3)            Sambhavnatha
(4)            Abhinandannatha
(5)            Sumatinatha
(6)            Padmprabha
(7)            Suparsávnatha
(8)            Chandraprabha
(9)            Suvidhinatha or Pushpadanta
(10)        Shitalnatha
(11)        Shriyansha
(12)        Vaspujya
(13)        Vimalnatha
(14)        Anantnatha
(15)        Dharmnatha
(16)        Shantinatha
(17)        Kunthunatha
(18)        Arainatha
(19)        Mallinatha
(20)        Munisuvratnatha
(21)        Naminatha
(22)        Neminatha
(23)        Parsávanatha
(24)        Vardhaman/Mahavira.
Pawan Kr. Jain
Jyotish & Vastu Consultant

Jyotish Praveena, Jyotish Visharada,
PGCQMHC, MLISc, BLISc,
B.Com, Lib.(Auto. IT), e-Lib,
Phone No. +91 - 9868886621 (M)
www.pawankrjain.blogspot.com

Friday, September 2, 2011

Jyotish & Vastu




Pawan Kr. Jain Jyotish Praveena, Jyotish Visharada, PGCQMHC, MLISc, BLISc, B.Com, Lib.(Auto. IT), e-Lib, Phone No. +91 - 9868886621 (M) www.libraryanalyst.blogspot.com www.pawankrjain.blogspot.com