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U.S. Secretary of State John Kerry, alongside U.S. Secretary of Energy Ernest Moniz, participates in the Joint Comprehensive Plan of Action (JCPOA) meeting at the United Nations in New York City, New York on September 22, 2016. [State Department Photo/Public Domain]
Safeguards Comprehensive Training Exercise at Dukovany NPP. Czech Republic, 11 June 2015
Photo Credit: Dean Calma / IAEA
Comprehensive volleyball tournament of citizens. Boys who participated. My favorite is the boy on the right side. Oeuf ♥
市民総体の時の男子の優勝チームの男子。私は最初から右側の男子を狙っていました(*≧∀≦*)。最後に頼み込んで撮らせてもらったよ～萌え～(*´∀｀*)
The Victorian Comprehensive Cancer Centre (VCCC) is a unique and ambitious endeavour.
This new facility, delivered as a public private partnership between the Victorian Government and the Plenary Health consortium, has been designed to be a landmark Melbourne site, in a renowned biomedical precinct.
Safeguards Comprehensive Training Exercise at Dukovany NPP. Czech Republic, 11 June 2015
Photo Credit: Dean Calma / IAEA
Express the relation between the abstract paintings with the lines. Throng the collage to show the idea of the abstraction.
Safeguards Comprehensive Training Exercise at Dukovany NPP. Czech Republic, 11 June 2015
Photo Credit: Dean Calma / IAEA
Later phases of Woodside Comprehensive Development Area (Boswell, Mitchell & Johnson, ca. 1970-1974). The same firm had previously designed the trio of high-rise concrete slabs across the way (not pictured), but here we find them shifting to more neighborhoody mid- and low-rise forms, rendered in warm ruddy-colored bricks and with a fair amount of animation and relief in the surfaces. Online details are scarce, which is a shame; I like this one!
Seen here: the low-rise scheme surrounding Braid Square and Unity Place. Here the architects rediscover either Glasgow's rich history of Victorian terraces/townhouses, or early modern experiments like Spangen, or both. While some of the moves in the facade may start to appear arbitrary (particularly the upside-down arch windows), the general sense of animation and variety is welcome. Both the fronts and backs of all the blocks are interesting, and obviously they take strong light beautifully.
Safeguards Comprehensive Training Exercise at Dukovany NPP. Czech Republic, 11 June 2015
Photo Credit: Dean Calma / IAEA
Safeguards Comprehensive Training Exercise at Dukovany NPP. Czech Republic, 11 June 2015
Photo Credit: Dean Calma / IAEA
Canning Stock Route, WA. Wide vehicles and general information.
Comprehensive information from ...
westprint.com.au/newsletter-archives-2017
The following is a quote from Westprint...
Col asked about restrictions on the CSR for wider vehicles. I can’t answer about official restrictions but on our trip in 2011 using three 100 Series Landcruisers and a Navara there were numerous times in the swales where we had to pull the mirrors in to get through the scrub which grows right up to the side of the track. It is very tough desert scrub too, putting ‘bush pin Stripes’ on all vehicles. A wide-bodied vehicle will have to bulldozer through all of this. Not a good idea. Laurie.
I did the CSR quite a few years ago, in May/June 2009 from South to North. Friends of mine travelled the CSR in 2007 from North to South.
Regarding the questions about wide track vehicles:
The best (and most reliable) information on access with a wide track vehicle and especially on up-to-date track info can usually be get from directly talking to the locals, especially Wiluna Police (08 9981 7024), Halls Creek Police (08 9168 9777), Kunawarritji Community (08 9176 9040) (GREAT people, very helpful, the new store was under construction when we came along in 2009), Glenayle Station (08 9981 2989) and Granite Peak Station (08 9981 2983).
Outback travel Australia clearly states that the CSR section between wells 2 and 5 through to Cunyu station is permanently closed to all vehicles towing trailers AND to wide-track 4WDs like Isuzu light trucks. That is for a good reason, as the track is very narrow in many places along this section if I remember it right. But whatever the very good reason is, fact is that this is private property. So, if you travel through despite the clearly signposted restrictions you commit trespassing – and I am sure that is not what you want to do.
You would also definitely face extreme physical problems by just not fitting through with your vehicle.
I guess that the latter will also be a severe problem in many other locations along the track of the CSR. A contributing factor may be strong growth from the sides of the track, following all that rain in the area. Conditions vary from year to year due to rain or other weather circumstances, but there definitely are narrow sections. Consider that travelling the CSR would add a lot of deep scratches to the nice paint of your Isuzu. If I were the owner of such a nice truck I would not be keen on damaging it – but that is what you are asking for if you tackle the Canning with it. The tyres will be a big issue, due to the limited track width. You would have to go off-track with the tyres in quite a few places, and hitting the bush along the track will cause awful punctures. When travelling the Talawana track to Windy Corner and up the Gary Highway back in 2008, my mate Harry and I met some very nice blokes travelling with an Isuzu truck with trailer. They were about to start work at an exploration camp, and their boss had had a look at the map and had sent them the shortest route. That was not a good idea. I cannot exactly remember how many times we changed tyres on that Isuzu and the big tandem axle trailer, but it was really a lot of times. When we reached the Canning-Papunya-Road, every tyre had needed patching, even the spare tyres. No fun at all. Fun is what you want during your rewarding CSR trip, and not trouble and worries about your vehicle.
I am sure that you and your vehicle are well-prepared, but ask yourself ‘What happens if?’ If you face major mechanical problems, how can you retrieve your vehicle from the CSR? If you need spare parts along the route, can they be obtained in Newman or be taken to Kunawarritji? A smaller vehicle can usually be fixed more easily, especially if is a type of vehicle which is broadly used in the region, like the Toyota Troopy.
I don’t know the power of your Isuzu, but friends of mine had an Isuzu and admitted that theirs was not overpowered. The dunes along the CSR may require more HPs than you have. And going over the dunes by ‘giving it all the revs’ is asking for mechanical trouble.
Talking dunes: We always started very early in the morning. The sand has more moisture then, is less soft and you face less difficulties getting over the dunes. We chose to travel very early in the year (started the last week of May). It is not too cold then in the night, and we were lucky to have just a nice little spray of rain fall in the morning from time to time which added exactly the right moisture to the sand.
Ask yourself what sort of experience you are looking for along the Canning: Is it the challenge and thrill of tackling the Canning with the Isuzu, facing (and hopefully overcoming) all the problems along the way, or is it the rewarding experience of travelling the Canning without too much worries (there will always be some, however!), taking in all its beauty and rich history? If you are after the second, I would consider renting a suitable vehicle from a specialized company like TCC (Travel Car Centre). Swiss owner Bruno and his guys rent out fully equipped Troopys, complete with sturdy roof tent, heaps of accessories and even some spares and a full set of tools and recovery gear. TCC even have at least one Troopy with a long-range tank - 270 litres -but this needs to be booked well in advance. They have vast experience in renting out vehicles for the Canning, and their cars are in superb mechanical condition. I have rented from their company plenty of times (for CSR, Hay River and French Line through the Simpson, Anne Beadell Highway, Gunbarrel with Abandoned Section et al) and have always been highly satisfied. You could pick up the rental Troopy in Perth and drop it in Darwin. Along the way, I would add a nice side trip through the Gregory National Park, beautiful scenery.
If you do not want to miss the comfort of the Isuzu (or if you are dependent on it due to health conditions), what about an alternative route? Given the right weather conditions, the Canning-Papunya Road (also named Gary Junction Highway if I remember it right) is a great track, which is wide enough for the Isuzu and leads through awesome bush scenery. And from Alice Springs to Halls Creek you could continue via the Tanami Track, given that your vehicle has sufficient fuel range, now that Rabbit Flat Roadhouse has been closed.
There is plenty of advice on safety precautions for CSR trips on the web, for instance here: www.thecanningstockroute.com/what_you_are_responsible_for
I would highly recommend to rent an Iridium Satellite Phone (TCC has one or two they rent out together with the Troopys) and to do an advanced first aid course. If you need advice on an advanced remote area first aid kit, I can send you a list of mine. For instance, most people forget to consider a SAM splint. Being prepared for medical emergencies is vital. I am a volunteer medical first responder and firefighter and have visited and talked to many fire/rescue and emergency medical services folks in outback communities, and they told me heaps of very sad stories about people travelling unprepared.
Vehicle fire is not uncommon along those tracks, due to build-up of vegetation under the vehicle. An old coat hanger made of sturdy wire makes a perfect scratching device to clean off spinifex from under the vehicle. I also carry a garden spray as auxiliary fire extinguisher in addition to the normal fire extinguisher. A normal car fire extinguisher is of great help in case of a small liquid fuel fire, but it is insufficient to tackle a spinifex fire under the car. That is when the garden spray comes in handy. Snakebite, though a rare event, is also a danger to be kept in mind. Remember: There are not only Mulga snakes around, but also very nasty Death Adders, which are small and invisible in the spinifex. They don’t flee human presence, and if you accidentally step on one you are in big, big trouble, far from medical help. I always use sturdy boots in combination with Snakeguardz out in the bush (www.snakeguardz.com). Snakeguardz may look ridiculous (the average Aussie can’t stop laughing upon the sight of this strange Gerry with bright orange Snakeguardz over his long pair of camouflage trousers), but better safe than sorry.
Try to put your hands on a copy of Eric and Ronele Gard’s ‘Canning Stock Route’ (e.g. via eBay) and/or the hard to find Australian Geographic Book of the Canning Stock Route, which has one of the best ever-printed maps of the CSR (make sure that the map is still in the book!). These books provide excellent background info on the CSR.
The CSR is for sure one of the best and most rewarding experiences in Australian Outback 4WDing, but do not underestimate the psychological factor and really, carefully select with whom you travel. The tour companies are notorious for rushing the Canning, and you cannot choose the other guys in the group. But even if you travel with friends: Cases are known where best friends or even couples split up during or after a CSR trip. Tension builds up slowly: Some want to start early, others late. Some want to go faster (and get into trouble, the CSR is notorious for vehicle suspension problems!), others want to take it more slowly and get angry about losing time due to mechanical trouble into which the fast ones will run inevitably. Etc. etc. Make a good plan, which is agreed by everyone but which gives plenty of room for changes and improvisations. Plan where you want to stop and take a day of rest. Durba Springs was my favourite. I did not like Georgia Bore too much, but the fresh water from the pump was a treat, and the toilet there was one of the highlights of the Canning. I have never ever experienced a loo with a belt transport system before, a fascinating piece of Aussie high tech!
Whatever schedule you plan: Do not keep it too tight and put in some spare days. There will be no worries about what to do with the spare days. There are so many great places along the way, for instance a nice side trip to Wolfe Creek Crater (make sure to watch the movie Wolfe Creek beforehand, so that you can really enjoy your night’s sleep there).
Be sure: Something WILL go wrong on the Canning. And cause loss of time. That is when speeding comes in to make up for the lost time, and then the real trouble starts. In any case, avoid speeding on the Canning and always be on the lookout for stupid tourists travelling without sand flag and even without CB radio. There have been awful head-on-collisions.
Check out the forum at Exploroz.com. There are many highly experienced and helpful folks in this forum, and some of them may have experience with wide track vehicles as well and may be able to answer your questions from own hands-on-experience along the CSR.
Whatever you decide to do (CSR with or without the Isuzu): I wish you all the best for your trip, and stay safe!
Cheers from bl..dy boring Dortmund/Germany, Juergen
I refer my previous article re the Canning Stock Route, in which I gave some old *(2000) information about the Store and Fuel at Kunawarritji Community which has been corrected by Garry this last Westprint Maps email. I regret incorrect information, but that, as I say, was based on information that is now *17 years old.
The store was in basic mode back (some ices and drinks) then, and fuel indeed had to come from Hedland, and one was advised that checking before-hand was a good idea (from road conditions as much as anything). The Community Adviser/Manager (white) was also the Store Manager, and did some mechanical and welding repairs to a traveller’s vehicle whilst I was there. He was friendly and a good man, a mine of information, which is not what I would say about some white "Community Managers" I have met in my years of travels. The Community was also a pleasure to visit. I wish that age and infirmity would allow me to return to the CSR! I had come DOWN the CSR first in 1997, and obtained fuel at Kunawarritji (I had heard that many travellers who relied on the Capricorn Roadhouse Fuel Dump arrived with empty tanks, so to speak, and because their marked drum had been emptied by ‘person or persons unknown’ they had to do the same to some other traveller. No wonder this had to cease). The time in 2000, I had come across from Hedland (to Kunawarritji) to go UP the CSR, and it was some time after a Cyclone which had blown over the windmill at Well 33, and done some other damage along the Track. Not the best timing.
I had found on both trips that travelling in the early morning was best (slightly damp and cool sand) but as the day heated up (and this was always in Winter) the sand got very loose, and going over dunes was more a hassle. I will always remember those corrugations. They damaged my Jackaroo Diesel, which caused me much trouble as I travelled East on the Gunbarrel Highway from Wiluna later in 2000, after doing a big loop to come back South from exiting the CSR. Still, it was all a memorable trip. Darryl
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Comprehensive systems tests like the one recently performed help to ensure missions success by verifying that the James Webb Space Telescope’s electronics and software are all working in unison. Read more about this recent test: www.nasa.gov/feature/goddard/2020/nasa-s-james-webb-space...
Credits: Northrop Grumman
Safeguards Comprehensive Training Exercise at Dukovany NPP. Czech Republic, 11 June 2015
Photo Credit: Dean Calma / IAEA
Safeguards Comprehensive Training Exercise at Dukovany NPP. Czech Republic, 11 June 2015
Photo Credit: Dean Calma / IAEA
Safeguards Comprehensive Training Exercise at Dukovany NPP. Czech Republic, 11 June 2015
Photo Credit: Dean Calma / IAEA
Safeguards Comprehensive Training Exercise at Dukovany NPP. Czech Republic, 11 June 2015
Photo Credit: Dean Calma / IAEA
A comprehensive, 60-page digital book highlighting the historical precedence of Eiffel Tower alongside the high-resolution images of the piece is now available at www.roccobuttliere.com/shop/eiffel-tower-digital-book. The second half of this book provides extensive insights into the design + build process of this 7,900-part, scale LEGO model; insights which were previously only available to subscribers on Patreon. Don’t miss out on this inspiring and concept-to-completion highlight of one of my most iconic works!
Gorgeous and ornate even through abandonment, the primary stage at the majestic theater has maintained its beauty through intricate painting murals, patterns and a striped curtain that seems to be in almost perfect condition. I truly hope this place receives the funding to reopen.
YOUR COMMENT IS THE GREATEST "AWARD" YOU COULD GIVE -- No graphics please.
THANKS IN ADVANCE FOR ANY COMMENTS!!!
Safeguards Comprehensive Training Exercise at Dukovany NPP. Czech Republic, 11 June 2015
Photo Credit: Dean Calma / IAEA
Comprehensive book of the race won by Ken Russell, Ellis-Briggs Cycles. Like the rest of the books great vintage artwork.
Jainism (/ˈdʒeɪnɪzəm/ or /ˈdʒaɪnɪzəm/), traditionally known as Jina Sashana or Jain dharma (Sanskrit: जैन धर्म), is an Indian religion that prescribes a path of nonviolence towards all living beings. Practitioners believe that nonviolence and self-control are the means by which they can obtain liberation from the cycle of births and deaths.
The word "Jain" is derived from the Sanskrit word Jina (meaning victor). A human being who has conquered all inner passions like attachment, desire, anger, pride, greed, etc. and therefore, possesses pure infinite knowledge (Kevala Jnana) is called Jina. Followers of the path practised and preached by Jinas are known as Jains.
Jainism is one of the oldest religions in the world. It has also been regarded as one of the most scientific of all religions. Jains trace their history through a succession of twenty-four teachers and revivers of Jain teachings known as tirthankaras with Rishabha as the first and Mahāvīra as the last of the current era.
DOCTRINE
NON-VIOLENCE (AHIMSA)
The principle of ahimsa is the most fundamental and well known aspect of Jain religious practice. The everyday implementation of ahimsa is more comprehensive than in other religions and is the hallmark for Jain identity. Non-violence is practiced first and foremost during interactions with other human beings, and Jains believe in avoiding harm to others through actions, speech and thoughts.
In addition to other humans, Jains extend the practice of nonviolence towards all living beings. As this ideal cannot be completely implemented in practice, Jains recognize a hierarchy of life, which gives more protection to humans followed by animals followed by insects followed by plants. For this reason, vegetarianism is a hallmark of Jain practice, with the majority of Jains practicing lacto-vegetarianism. If there is violence against animals during the production of dairy products, veganism is also encouraged (see Jain vegetarianism). After humans and animals, insects are the next living being offered protection in Jain practice with avoidance of intentional harm to insects emphasized. For example, insects in the home are often escorted out instead of killed. Intentional harm and the absence of compassion make an action more violent per Jainism.
After nonviolence towards humans, animals and insects, Jains make efforts not to injure plants any more than necessary. Although they admit that plants must be destroyed for the sake of food, they accept such violence only inasmuch as it is indispensable for human survival. Strict Jains, including Jain monks and nuns, do not eat root vegetables such as potatoes, onions and garlic, because tiny organisms are injured when the plant is pulled up, and also because a bulb or tuber's ability to sprout is seen as characteristic of a living being.
Jainism has a very elaborate framework on types of life and includes life-forms that may be invisible. Per Jainism, the intent and emotions behind the violence are more important than the action itself. For example, if a person kills another living being out of carelessness and then regrets later, the karma bandhan (bondage of karma) is less versus when the person kills the same living being with anger, revenge, etc. The emotions (bhava) determine the bondage of karmas. A soldier acting in self defense is a different type of violence versus someone killing another person out of hatred or revenge.
Violence or war in self-defense may be justified, but this must only be used as a last resort after peaceful measures have been thoroughly exhausted. Mahatma Gandhi notably practiced and preached ahimsa.
NON ABSOLUTISM
The second main principle of Jainism is non-absolutism (anēkāntavāda). For Jains, non-absolutism means maintaining open-mindedness. This includes the recognition of all perspectives and a humble respect for differences in beliefs. Jainism encourages its adherents to consider the views and beliefs of their rivals and opposing parties. The principle of anekāntavāda influenced Mahatma Gandhi to adopt principles of religious tolerance and ahiṃsā.
Anekāntavāda emphasizes the principles of pluralism (multiplicity of viewpoints) and the notion that truth and reality are perceived differently from diverse points of view, no single one of which is complete.
Jains illustrate this theory through the parable of the blind men and an elephant. In this story, each blind man feels a different part of an elephant: its trunk, leg, ear, and so on. All of them claim to understand and explain the true appearance of the elephant but, due to their limited perspectives, can only partly succeed. The concept of anēkāntavāda extends to and is further explained by Syādvāda (below).
Non-possessiveness
The third main principle in Jainism is non-possessiveness (aparigraha). This is the concept of greedlessness or non-grasping and includes non-materialism. Jainism emphasizes taking no more than is truly necessary. While ownership of objects is allowed, non-attachment to possessions is taught. Followers should minimize the tendency to hoard unnecessary material possessions and limit attachment to current possessions. Further, wealth and possessions should be shared and donated whenever possible. Jainism believes that unchecked attachment to possessions can lead to direct harm to oneself and others.
Five main vows
Jainism encourages spiritual development through cultivation of personal wisdom and through reliance on self-control through vows. Jains accept different levels of compliance for strict followers and laymen. Followers of this religion undertake five major vows:
1. Ahimsa: Ahimsa means nonviolence. The first major vow taken by followers is to cause no harm to living beings. It involves minimizing intentional and unintentional harm to other living creatures by actions, speech or thoughts.
2. Satya: Satya means truth. This vow is to always speak the truth. Given that non-violence has priority, other principles yield to it whenever they conflict: in a situation where speaking truth could lead to violence, silence may be observed.
3. Asteya: Asteya means not stealing. Jains should not take anything that is not willingly offered. Attempting to extort material wealth from others or to exploit the weak is considered theft. Fair value should be given for all goods and services purchased.
4. Brahmacharya: Brahmacharya means chastity for laymen and celibacy for Jain monks and nuns. This requires the exercise of control over the senses to control indulgence in sexual activity.
5. Aparigraha: Aparigraha means non-possessiveness. This includes non-materialism and non-attachment to objects, places and people. Jain monks and nuns completely renounce property and social relations.
Monks and nuns are obligated to practice the five cardinal principles of non-violence, truthfulness, non-stealing, celibacy, and non-possessiveness very strictly, while laymen are encouraged to observe them within their current practical limitations.
Additionally, Jainism identifies four passions of the mind: Anger, pride (ego), deceitfulness, greed. It recommends conquering anger by forgiveness, pride by humility, deceitfulness by straight-forwardness and greed by contentment.
GOD
Jainism rejects the idea of a creator or destroyer god and postulates that the universe is eternal. Jainism believes every soul has the potential for salvation and to become god. In Jainism, perfect souls with body are called Arihantas (victors) and perfect souls without the body are called Siddhas (liberated souls). Tirthankara is an Arihanta who help others in achieving liberation. Jainism has been described as a transtheistic religion , as it 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.
- Arihanta (Jina)- A human being who conquers all inner passions and possesses infinite knowledge (Kevala Jnana). They are also known as Kevalins (omniscient beings). There are two kinds of Arihantas -
1. Sāmānya (Ordinary victors) - Kevalins who are concerned with their own salvation.
2. Tirthankara - Tīrthaṅkara literally means a 'ford-maker', or a founder of salvation teaching. They propagate and revitalize the Jain faith and become role-models for those seeking spiritual guidance. They reorganise the fourfold order (chaturvidha sangha) that consists of monks (śramana), nuns (śramani), male followers (srāvaka) and female followers (śravaika). Jains believe that exactly twenty-four tirthankaras are born in each half cycle of time (Jain cosmology). The last tirthankara, Mahavira and his predecessor Parsvanatha are historical figures whose existence is recorded.
Siddhas (the liberated beings), although they are formless, this is how they are depicted in Jain temples
- Siddha- Siddhas are Arihantas who attain salvation (moksha) and dwell in Siddhashila with infinite bliss, infinite perception, infinite knowledge and infinite energy.
PRACTICES
MONASTICISM
In Jainism, monasticism is encouraged and respected. Jain monks and nuns live extremely austere and ascetic lifestyles. They follow the five main vows of Jainism absolutely. Jain monks and nuns have neither a permanent home nor possessions. They do not use vehicles and always travel barefoot from one place to another, irrespective of the distance. They wander from place to place except during the months of Chaturmas. They do not use telephones or electricity. They do not prepare food and live only on what people offer them. Jain monks and nuns also usually keep a cloth for ritual mouth-covering to avoid inadvertently harming micro-organisms in the air. Most will carry a broomlike object (Rayoharan), made from dense, thick thread strands, to sweep the ground ahead of them, or before sitting down, to avoid inadvertently crushing small insects.
The monks of Jainism, whose presence is not needed for most Jain rituals, should not be confused with priests. However, some sects of Jainism often employ a pujari, who need not be a Jain, to perform special daily rituals and other priestly duties at the temple.
PRAYERS
Jains pray to these passionless gods not for any favors, material goods or rewards but rather pray to the qualities of the god with the objective of destroying their own karmas and achieving liberation. This is best understood by the term vandetadgunalabhdhaye – i.e. "we pray to the attributes of such Gods to acquire such attributes".
NAVKAR MANTRA
The Navkār mantra is the fundamental prayer of Jainism and may be recited at any time. In this mantra, Jains worship the qualities (Gunas) of the spiritually supreme in order to attain Godhood. The prayer does not name any one particular person. In Jainism, the purpose of worship or prayer is to break the barriers of worldly attachments and desires and to assist in the liberation of the soul.
FASTING
Most Jains fast throughout the year, particularly during festivals (fasting in Jainism). This takes on various forms and may be practiced based on one's ability. Some examples include: eating only one or two meals per day, drinking only water all day, not eating after sunset, not eating processed foods, eating food without sugar/oil/salt. Two purposes of fasting are to exercise self-control and to clear the mind to devote more mental energy to prayer.
MEDITATION
Jains have developed a type of meditation called samayika, a term derived from the word samaya. The goal of Samayika is to achieve a feeling of perfect calmness and to understand the unchanging truth of the self. Such meditation is based on contemplation of the universe and the reincarnation of self. Samayika is particularly important during the Paryushana religious festival. It is believed that meditation will assist in managing and balancing one's passions. Great emphasis is placed on the internal control of thoughts, as they influence behavior, actions and goals.
Jains follow six duties known as avashyakas: samyika (practising serenity), chaturvimshati (praising the tirthankara), vandan (respecting teachers and monks), pratikramana (introspection), kayotsarga (stillness), and pratyakhyana (renunciation).
PHILOSOPHY
SOUL AND KARMA
According to Jains, souls are intrinsically pure and possess the qualities of infinite knowledge, infinite perception, infinite bliss and infinite energy in their ideal state. In reality, however, these qualities are found to be obstructed due to the soul's association with a substance called karma. The ultimate goal in Jainism is to obtain moksha, which means liberation or salvation of the soul completely freeing it from karmic bondage.
The relationship between the soul and karma is explained by the analogy of gold. Gold is always found mixed with impurities in its natural state. Similarly, the ideal, pure state of the soul is always mixed with the impurities of karma. Just like gold, purification of the soul may be achieved if the proper methods of refining are applied. The Jain karmic theory is used to attach responsibility to individual action and is cited to explain inequalities, sufferings and pain.
THREE GEMS
The following three gems of Jainism lay down the path to achieve liberation of the soul (moksha).
1. Right View (Samyak Darshana) - Having the right perception and seeking the truth while avoiding preconceptions that get in the way of seeing things clearly.
2, Right Knowledge (Samyak Gyana) - Having the right knowledge of Jain principles.
3. Right Conduct (Samyak Charitra) - Applying Jain principles to your life.
TATTVA
Jain metaphysics is based on seven or nine fundamentals which are known as tattva, which attempt to explain the nature of the human predicament and to provide solutions for the ultimate goal of liberation of the soul (moksha):
1. Jīva: The essence of living beings is called jiva, a substance which is different from the body that houses it. Consciousness, knowledge and perception are its fundamental attributes.
2. Ajīva: Non-living entities that consist of matter, space and time.
3. Asrava: The interaction between jīva and ajīva causes the influx of karma (a particular form of ajiva) into the soul.
4. Bandha: The karma masks the jiva and restricts it from having its true potential of perfect knowledge and perception.
5. Saṃvara: Through right conduct, it is possible to stop the influx of additional karma.
6. Nirjarā: By performing asceticism, it is possible to discard the existing karma.
7. Mokṣa: The liberated jiva which has removed its karma and is said to have the pure, intrinsic quality of perfect knowledge and perception.
Some authors add two additional categories: the meritorious (puńya) and demeritorious (pāpa) acts related to karma.
SYATVADA
Syādvāda is the doctrine extending from non-absolutism (anēkāntavāda). This recommends the expression of anekānta by prefixing the epithet Syād to every phrase or expression. The Sanskrit etymological root of the term syād is "perhaps" or "maybe", but in the context of syādvāda it means "in some ways" or "from some perspective." As reality is complex, no single proposition can express its full nature. The term syāt- should therefore be prefixed to each proposition, giving it a conditional point of view and thus removing dogmatism from the statement. There are seven conditioned propositions (saptibhaṅgī) in syādvāda as follows:
1. syād-asti—in some ways, it is;
2. syād-nāsti—in some ways, it is not;
3. syād-asti-nāsti—in some ways, it is, and it is not;
4. syād-asti-avaktavyaḥ—in some ways, it is, and it is indescribable;
5. syād-nāsti-avaktavyaḥ—in some ways, it is not, and it is indescribable;
6. syād-asti-nāsti-avaktavyaḥ—in some ways, it is, it is not, and it is indescribable;
7. syād-avaktavyaḥ—in some ways, it is indescribable.
Each of these seven propositions examines the complex and multifaceted nature of reality from a relative point of view of time, space, substance and mode. To ignore the complexity of reality is to commit the fallacy of dogmatism.
Nayavāda is the theory of partial standpoints or viewpoints. Nayavāda is a compound of two Sanskrit words: naya ("partial viewpoint") and vada ("school of thought or debate"). It is used to arrive at a certain inference from a point of view. Every object has infinite aspects, but when we describe one in practice, we speak only of relevant aspects and ignore the irrelevant. Nayavāda holds that philosophical disputes arise out of confusion of standpoints, and the standpoints we adopt are "the outcome of purposes that we may pursue"— although we may not realize it. While operating within the limits of language and perceiving the complex nature of reality, Māhavīra used the language of nayas. Naya, being a partial expression of truth, enables us to comprehend reality part by part.
Non-absolutism (anēkāntavāda) is more formally stated by observing that objects are infinite in their qualities and modes of existence, so they cannot be completely grasped in all aspects and manifestations by finite human perception. Only Kevalins (omniscient beings) can comprehend objects in all aspects and manifestations; others are only capable of partial knowledge. Accordingly, no single, specific, human view can claim to represent absolute truth.
HISTORY
ORIGINS
The origins of Jainism are obscure. Jainism is a philosophy of eternity,. According to Jain time cycle, in each half of the time cycle, twenty-four great humans rise to the level of tirthankaras and show humans the true path to salvation. Therefore, they are also called human spiritual guides. Parshvanatha, predecessor of Mahāvīra and the twenty-third tirthankara was a historical figure. He lived somewhere in the 9th–7th century BC. Followers of Pārśva are mentioned in the canonical books; and a legend in the Uttarādhyayana sūtra relates a meeting between a disciple of Pārśva and a disciple of Mahāvīra which brought about the union of the old and the new Jain teachings.
During the 5th or 6th century BC, Vardhamana Mahāvīra became one of the most influential teachers of Jainism. Jains revere him as twenty-forth tirthankara and regard him as the last of the great tīrthankaras of this era. He appears in the tradition as one who, from the beginning, had followed a religion established long ago.
UNIVERSAL HISTORY
According to Jain legends, sixty-three illustrious beings called Salakapurusas have appeared on earth. The Jain universal history is a compilation of the deeds of these illustrious persons. They comprise twenty-four tīrthaṅkaras, twelve chakravartins, nine baladevas, nine vāsudevas and nine prativāsudevas.
A chakravarti is an emperor of the world and lord of the material realm. Though he possesses worldly power, he often finds his ambitions dwarfed by the vastness of the cosmos. Jain puranas give a list of twelve chakravartins. They are golden in complexion. One of the greatest chakravartin mentioned in Jain scriptures is Bharata. Traditions say that India came to be known as Bharatavarsha in his memory.
There are nine sets of baladeva, vāsudeva and prativāsudeva. Certain Digambara texts refer to them as balabhadra, narayana and pratinarayana, respectively. The origin of this list of brothers can be traced to the Jinacaritra by Bhadrabahu (c. 3rd–4th century BCE). Baladeva are non-violent heroes, vasudeva are violent heroes and prativāsudeva can be described as villains. According to the legends, the vasudeva ultimately kill the prativasudeva. Of the nine baladeva, eight attain liberation and the last goes to heaven. The vasudeva go to hell on account of their violent exploits, even if these were intended to uphold righteousness.
ROYAL PATRONAGE
The ancient city Pithunda, capital of Kalinga (modern Odisha), is described in the Jain text Uttaradhyana Sutra as an important centre at the time of Mahāvīra, and was frequented by merchants from Champa. Rishabha, the first tirthankara, was revered and worshiped in Pithunda and is known as the Kalinga Jina. Mahapadma Nanda (c. 450–362 BCE) conquered Kalinga and took a statue of Rishabha from Pithunda to his capital in Magadha. Jainism is said to have flourished under the Nanda Empire.
The Maurya Empire came to power after the downfall of the Nanda. The first Mauryan emperor, Chandragupta Maurya (c. 322–298 BCE), became a Jain in the latter part of his life. He was a disciple of Bhadrabahu, a Jain acharya who was responsible for propagation of Jainism in South India. The Mauryan king Ashoka was converted to Buddhism and his pro-Buddhist policy subjugated the Jains of Kalinga. Ashoka's grandson Samprati (c. 224–215 BCE) is said to have converted to Jainism by a Jain monk named Suhasti. He is known to have erected many Jain temples. He ruled a place called Ujjain.
In the 1st century BCE, Emperor Kharavela of the Mahameghavahana dynasty of Kalinga conquered Magadha. He retrieved Rishabha's statue and installed it in Udaygiri, near his capital Shishupalgadh. Kharavela was responsible for the propagation of Jainism across the Indian subcontinent.
Xuanzang (629–645 CE), a Chinese traveller, notes that there were numerous Jains present in Kalinga during his time. The Udayagiri and Khandagiri Caves near Bhubaneswar, Odisha are the only surviving stone Jain monuments in Orissa.
King Vanaraja (c. 720–780 CE) of the Chawda dynasty in northern Gujarat was raised by a Jain monk Silunga Suri. He supported Jainism during his rule. The king of kannauj Ama (c. 8th century CE) was converted to Jainism by Bappabhatti, a disciple of famous Jain monk Siddhasena Divakara. Bappabhatti also converted Vakpati, the friend of Ama who authored a famous prakrit epic named Gaudavaho.
TAMIL NADU
Jainism flourished in Tamil Nadu at least as early as the Sangam period. Tamil Jain tradition places their origins are much earlier. The Ramayana mentions that Rama paid homage to Jaina monks living in South India on his way to Sri Lanka.
DECLINE
Once a major religion, Jainism declined due to a number of factors, including proselytising by other religious groups, persecution, withdrawal of royal patronage, sectarian fragmentation and the absence of central leadership. Since the time of Mahavira, Jainism faced rivalry with Buddhism and the various Hindu sects. The Jains suffered isolated violent persecutions by these groups, but the main factor responsible for the decline of their religion was the success of Hindu reformist movements. Around the 7th century, Shaivism saw considerable growth at the expense of Jainism due to the efforts of the Shaivite poets like Sambandar and Appar. Around the 8th century CE, the Hindu philosophers Kumārila Bhaṭṭa and Adi Shankara tried to restore the orthodox Vedic religion.
Royal patronage has been a key factor in the growth as well as decline of Jainism. The Pallava king Mahendravarman I (600–630 CE) converted from Jainism to Shaivism under the influence of Appar. His work Mattavilasa Prahasana ridicules certain Shaiva sects and the Buddhists and also expresses contempt towards Jain ascetics. Sambandar converted the contemporary Pandya king back to Shaivism. During the 11th century Brahmana Basava, a minister to the Jain king Bijjala, succeeded in converting numerous Jains to the Lingayat Shaivite sect. The Lingayats destroyed various temples belonging to Jains and adapted them to their use. The Hoysala king Vishnuvardhana (c. 1108–1152 CE) became a follower of the Vaishnava sect under the influence of Ramanuja, after which Vaishnavism grew rapidly in the present-day Karnataka. As the Hindu sects grew, the Jains compromised by following Hindu rituals and customs and invoking Hindu deities in Jain literature.
There are several legends about the mass massacre of Jains in the ancient times. The Buddhist king Ashoka (304-232 BCE) is said to have ordered killings of 18,000 Jains or Ajivikas after someone drew a picture of Buddha bowing at the feet of Mahavira. The Shaivite king Koon Pandiyan, who briefly converted to Jainism, is said to have ordered a massacre of 8,000 Jains after his re-conversion to Shaivism. However, these legends are not found in the Jain texts, and appear to be fabricated propaganda by Buddhists and Shaivites. Such stories of destruction of one sect by another sect were common at the time, and were used as a way to prove the superiority of one sect over the other. There are stories about a Jain king of Kanchi persecuting the Buddhists in a similar way. Another such legend about Vishnuvardhana ordering the Jains to be crushed in an oil mill doesn't appear to be historically true.
The decline of Jainism continued after the Muslim conquests on the Indian subcontinent. The Muslims rulers, such as Mahmud Ghazni (1001), Mohammad Ghori (1175) and Ala-ud-din Muhammed Shah Khilji (1298) further oppressed the Jain community. They vandalised idols and destroyed temples or converted them into mosques. They also burned the Jain books and killed Jains. Some conversions were peaceful, however; Pir Mahabir Khamdayat (c. 13th century CE) is well known for his peaceful propagation of Islam. The Jains also enjoyed amicable relations with the rulers of the tributary Hindu kingdoms during this period; however, their number and influence had diminished significantly due to their rivalry with the Shaivite and the Vaisnavite sects.
For long periods of time, Jainism was widely adopted in the Indian subcontinent. The religion has been in decline since the 8th century AD due to the growth of, and oppression by other religions.
COSMOLOGY
Jain beliefs postulate that the universe was never created, nor will it ever cease to exist. It is independent and self-sufficient, and does not require any superior power to govern it. Elaborate description of the shape and function of the physical and metaphysical universe, and its constituents, is provided in the canonical Jain texts, in commentaries and in the writings of the Jain philosopher-monks. The early Jains contemplated the nature of the earth and universe and developed detailed hypotheses concerning various aspects of astronomy and cosmology.
According to the Jain texts, the universe is divided into three parts, the upper, middle, and lower worlds, called respectively urdhva loka, madhya loka, and adho loka. It is made up of six constituents: Jīva, the living entity; Pudgala, matter; Dharma tattva, the substance responsible for motion; Adharma tattva, the substance responsible for rest; Akāśa, space; and Kāla, time.
WHEEL OF TIME
According to Jainism, time is beginningless and eternal; the cosmic wheel of time, called kālachakra, rotates ceaselessly. It is divided into halves, called utsarpiṇī and avasarpiṇī. Utsarpiṇī is a period of progressive prosperity, where happiness increases, while avasarpiṇī is a period of increasing sorrow and immorality. According to Jain cosmology, currently we are in the 5th ara, Duḥṣama (read as Dukhma). As of 2015, exactly 2,539 years have elapsed and 18,461 years are still left. It is an age of sorrow and misery. The maximum age a person can live to in this ara is not more than 200 years. The average height of people in this ara is six feet tall. No liberation is possible, although people practice religion in lax and diluted form. At the end of this ara, even the Jain religion will disappear, only to appear again with the advent of 1st Tirthankara in the next cycle.
JAIN COMMUNITY
DEMOGRAPHICS
The majority of Jains currently reside in India. With 5 million followers, Jainism is relatively small compared to major world religions. Jains live throughout India, with the largest populations concentrated in the states of Maharashtra, Madhya Pradesh, Rajasthan and Gujarat. Karnataka and Tamil Nadu also have significant Jain populations. Outside India, large Jain communities can be found in the United States and Europe. Several Jain temples have been built in both of these places. Smaller Jain communities also exist in Kenya and Canada.
Jains developed a system of philosophy and ethics that had a great impact on Indian culture. They have contributed to the culture and language in the Indian states of Tamil Nadu, Karnataka, Maharashtra,
FESTIVALS
Paryushana is the most important annual event for Jains, and is usually celebrated in August or September. It lasts 8–10 days and is a time when lay people increase their level of spiritual intensity often using fasting, study and prayer/meditation to help. The five main vows are emphasized during this time. There are no set rules, and followers are encouraged to practice according to their ability and desires. The last day involves a focused prayer/meditation session known as Samvatsari Pratikramana. At the conclusion of the festival, followers request forgiveness from others for any offenses committed during the last year. Forgiveness is asked by saying "Micchami Dukkadam" to others, which means "If I have caused you offence in any way, knowingly or unknowingly, in thought, word or action, then I seek your forgiveness." The literal meaning of Paryushana is "abiding" or "coming together."
Mahāvīra Jayanti, the Janam (birth) of Mahāvīra, the last tirthankara, is usually celebrated in late March or early April based on the lunar calendar.
Diwali is a festival that marks the anniversary of attainment of Nirvana of Lord Mahavira, the last of the Jain Tirthankar of this era. It is celebrated at the same time as the Hindu festival of Diwali. Diwali is celebrated in an atmosphere of austerity, simplicity, serenity, equity, calmness, charity, philanthropy and environment-consciousness. Jain temples, homes, offices, shops are decorated with lights and diyas. The lights are symbolic of knowledge or removal of ignorance. Sweets are often distributed to each other. The new Jain year starts right after Diwali.
RITUALS
There are many Jain rituals including ones involving idol worshiping, depending on the sect. One example related to the five life events of tirthankara called the Panch Kalyanaka are rituals such as the panch kalyanaka pratishtha, panch kalyanaka puja, and snatra puja.
ART AND ARCHITECTURE
Jainism has contributed significantly to Indian art and architecture. Jains mainly depict tirthankara or other important people in a seated or standing meditative posture. Yakshas and yakshinis, attendant spirits who guard the tirthankara, are usually shown with them. Figures on various seals from the Indus Valley Civilisation bear similarity to Jain images, nude and in a meditative posture. The earliest known Jain image is in the Patna museum. It is approximately dated to the 3rd century BCE. Bronze images of Pārśva, can be seen in the Prince of Wales Museum, Mumbai, and in the Patna museum; these are dated to the 2nd century BCE. A sandalwood sculpture of Mahāvīra was carved during his lifetime, according to tradition. Later the practice of making images of wood was abandoned, other materials being substituted.
Remnants of ancient Jain temples and cave temples can be found all around India. Notable among these are the Jain caves at Udaigiri Hills near Bhelsa(Vidisha) in Madhya Pradesh and Ellora in Maharashtra, and the Jain temples at Dilwara near Mount Abu, Rajasthan. The Jain tower in Chittor, Rajasthan is a good example of Jain architecture. Decorated manuscripts are preserved in Jain libraries, containing diagrams from Jain cosmology. Most of the paintings and illustrations depict historical events, known as Panch Kalyanaka, from the life of the tirthankara. Rishabha, the first tirthankara, is usually depicted in either the lotus position or kayotsarga, the standing position. He is distinguished from other tirthankara by the long locks of hair falling to his shoulders. Bull images also appear in his sculptures. In paintings, incidents of his life, like his marriage and Indra's marking his forehead, are depicted. Other paintings show him presenting a pottery bowl to his followers; he is also seen painting a house, weaving, and being visited by his mother Marudevi. Each of the twenty-four tirthankara is associated with distinctive emblems, which are listed in such texts as Tiloyapannati, Kahavaali and Pravacanasaarodhara.
There are 26 caves, 200 stone beds, 60 inscriptions and over 100 sculptures in and around Madurai. It was in Madurai that Acharya Bhutapali wrote the Shatkhandagama. This is also the site where Jain ascetics of yesteryear wrote great epics and books on grammar in Tamil.
The Sittanavasal cave temple is regarded as one of the finest examples of Jain art. It is the oldest and most famous Jain centre in the region. It possesses both an early Jain cave shelter, and a medieval rock-cut temple with excellent fresco paintings of par excellence comparable to Ajantha paintings; the steep hill contains an isolated but spacious cavern. Locally, this cavern is known as Eladipattam, a name that is derived from the seven holes cut into the rock that serve as steps leading to the shelter. Within the cave there are seventeen stone beds aligned into rows, and each of these has a raised portion that could have served as a pillow-loft. The largest stone bed has a distinct Tamil- Bramhi inscription assignable to the 2nd century B.C., and some inscriptions belonging to 8th century B.C. are also found on the nearby beds. The Sittannavasal cavern continued to be the "Holy Sramana Abode" until the seventh and eighth centuries. Inscriptions over the remaining stone beds name mendicants such as Tol kunrattu Kadavulan, Tirunilan, Tiruppuranan, Tittaicharanan, Sri Purrnacandran, Thiruchatthan, Ilangowthaman, sri Ulagathithan and Nityakaran Pattakali as monks.
The 8th century Kazhugumalai temple marks the revival of Jainism in South India.
A monolithic, 18 m statue of Bahubali referred to as "Gommateshvara", built by the Ganga minister and commander Chavundaraya, is situated on a hilltop in Shravanabelagola in the Hassan district of Karnataka state. This statue was voted by Indians the first of the Times of India's list of seven wonders of India.
A large number of ayagapata, votive tablets for offerings and the worship of tirthankara, were found at Mathura.[
RECEPTION
NEGATIVE
Like all religions, Jainism is criticized and praised for some of its practices and beliefs. A holy fast to death in Jainism called sallekhana is a particular area of controversy. When a person feels that all his or her duties have been fulfilled, he or she may decide to gradually cease eating and drinking. This form of death (santhara) has been the center of controversy with some petitioning to make it illegal. Many Jains, on the other hand, see santhara as spiritual detachment requiring a great deal of spiritual accomplishment and maturity and a declaration that a person is finished with this world and has chosen to leave. Jains believe this allows one to achieve death with dignity and dispassion along with a great reduction of negative karma.
POSITIVE
Mahatma Gandhi was greatly influenced by Jainism. Jain principles that he adopted in his life were asceticism, compassion for all forms of life, the importance of vows for self-discipline, vegetarianism, fasting for self-purification, and mutual tolerance among people of different creeds.
Swami Vivekananda appreciated the role of Jainism in the development of Indian religious philosophy. In his words, he asks:
“ What could have saved Indian society from the ponderous burden of omnifarious ritualistic ceremonialism, with its animal and other sacrifices, which all but crushed the very life of it, except the Jain revolution which took its strong stand exclusively on chaste morals and philosophical truths?
WIKIPEDIA
Later phases of Woodside Comprehensive Development Area (Boswell, Mitchell & Johnson, ca. 1970-1974). The same firm had previously designed the trio of high-rise concrete slabs across the way (not pictured), but here we find them shifting to more neighborhoody mid- and low-rise forms, rendered in warm ruddy-colored bricks and with a fair amount of animation and relief in the surfaces. Online details are scarce, which is a shame; I like this one!
Seen here: the low-rise scheme surrounding Braid Square and Unity Place. Here the architects rediscover either Glasgow's rich history of Victorian terraces/townhouses, or early modern experiments like Spangen, or both. While some of the moves in the facade may start to appear arbitrary (particularly the upside-down arch windows), the general sense of animation and variety is welcome. Both the fronts and backs of all the blocks are interesting, and obviously they take strong light beautifully.
Safeguards Comprehensive Training Exercise at Dukovany NPP. Czech Republic, 11 June 2015
Photo Credit: Dean Calma / IAEA
جلالة الملك عبدالله الثاني، يرافقه سمو الأمير الحسين بن عبدالله الثاني، ولي العهد، يزور مدرسة أيل الثانوية الشاملة للبنين في البادية الجنوبية
His Majesty King Abdullah II, accompanied by HRH Crown Prince Al Hussein, visits the Eil Comprehensive Secondary School for Boys
Dougherty Comprehensive High Scool Marching Band at the Albany State University homecoming parade 2011
Albany, Georgia
U.S. Secretary of State John Kerry, alongside U.S. Secretary of Energy Ernest Moniz, participates in the Joint Comprehensive Plan of Action (JCPOA) meeting at the United Nations in New York City, New York on September 22, 2016. [State Department Photo/Public Domain]