Mahabeer Amritwani
- Morning Hanuman Bhajans, Best Collection I Hariharan,Lata Mangeshkar,Hariom Sharan,Anuradha Paudwal. Shri Hanuman Amritwani 19:05.
- Home Best of Bhajans. Best of Bhajans. Sita Ram Sita Ram Kahiye Jahi Vidhi Rakhe Ram Tahi Vidhi. March 3, 2014.
Download Shri Mahavir Amritwani mp3 songs to your Hungama account. Get the complete list of Shri Mahavir Amritwani mp3 songs free online. Find the best.
. Mahavira, also known as Vardhamāna, was the twenty-fourth (-maker) who revived. In the Jain tradition, it is believed that Mahavira was born in the early part of the 6th century BC into a royal family in present-day,.
He abandoned all worldly possessions at the age of 30 and left home in pursuit of, becoming an. Mahavira practiced intense meditation and severe austerities for 12 years, after which he is believed to have attained (omniscience).
He preached for 30 years and is believed by Jains to have died in the 6th century BC, although the year varies. Scholars such as consider his biography uncertain; some suggest that he lived in the 5th century BC, contemporaneously with the. Mahavira attained at the age of 72, and his body was cremated. After attaining Kevala Jnana, Mahavira taught that observance of the vows of (non-violence), (truth), (non-stealing), (chastity), and (non-attachment) is necessary for spiritual liberation. He taught the principles of (many-sided reality):. Mahavira's teachings were compiled by (his chief disciple) as the.
The texts, transmitted by Jain monks, are believed to have been largely lost by about the 1st century (when they were first written down). The surviving versions of the Agamas taught by Mahavira are some of Jainism's foundation texts.
Mahavira is usually depicted in a sitting or standing meditative posture, with the symbol of a lion beneath him. His earliest iconography is from archaeological sites in the city of, and is dated from the 1st century BC to the 2nd century AD. His birth is celebrated as, and his nirvana is observed by Jains as. See also: At age thirty, Mahavira abandoned royal life and left his home and family to live an ascetic life in the pursuit of spiritual awakening. He undertook severe fasts and bodily mortifications, meditated under the, and discarded his clothes. The Acharanga Sutra has a graphic description of his hardships and self-mortification.
According to the, Mahavira spent the first forty-two monsoons of his life in Astikagrama, Prstichampa, Vaishali, Vanijagrama, Bhadrika, Alabhika, Panitabhumi,. He is said to have lived in during the rainy season of the forty-first year of his ascetic life, which is traditionally dated to 491 BC. Omniscience. From the Kalpa Sūtra, 15th century 's recounts nearly all the events of Mahavira's life in a form convenient for memorisation.
Jinasena's Mahapurana (which includes the and ) was completed by his disciple, in the 8th century. In the Uttara-purāṇa, Mahavira's life is described in three parvans, or sections, (74–76) and 1,818 verses. Vardhamacharitra is a poem, written by in 853, which narrates the life of Mahavira. The is a collection of biographies of tirthankaras, notably Parshvanatha and Mahavira.
Is a collection of Mahavira’s teachings, and the recounts his asceticism. Teachings. Main article: Colonial-era Indologists considered Jainism (and Mahavira's followers) a sect of because of superficial similarities in iconography and meditative and ascetic practices. As scholarship progressed, differences between the teachings of Mahavira and the Buddha were found so divergent that the religions were acknowledged as separate. Mahavira, says Moriz Winternitz, taught a 'very elaborate belief in the soul' (unlike the Buddhists, who denied such elaboration).
His ascetic teachings have a higher order of magnitude than those of Buddhism or Hinduism, and his emphasis on (non-violence) is greater than that in other Indian religions. See also: Mahavira's teachings were compiled by, his (chief disciple). The canonical scriptures are in twelve parts. Mahavira's teachings were gradually lost after about 300 BC, according to Jain tradition, when a severe famine in the kingdom dispersed the Jain monks. Attempts were made by later monks to gather, recite the canon, and re-establish it. These efforts identified differences in recitations of Mahavira's teachings, and an attempt was made in the 5th century AD to reconcile the differences.
The reconciliation efforts failed, with Svetambara and Digambara Jain traditions holding their own incomplete, somewhat-different versions of Mahavira's teachings. In the early centuries of the common era, Jain texts containing Mahavira's teachings were written in. According to the Digambaras, was the last ascetic with partial knowledge of the original canon. Later, some learned achāryas restored, compiled, and wrote down the teachings of Mahavira which were the subjects of the Agamas. Āchārya Dharasena, in the 1st century CE, guided the Āchāryas and Bhutabali as they wrote down the teachings. The two Āchāryas wrote, among the oldest-known Digambara texts, on palm leaves. Five vows.
The and five vows The Jain Agamas enumerate five (vows) which ascetics and householders must observe. These ethical principles were preached by Mahavira:. (Non-violence or non-injury): Mahavira taught that every living being has sanctity and dignity which should be respected as one expects one's own sanctity and dignity to be respected. Ahimsa, Jainism's first and most important vow, applies to actions, speech, and thought.
(truthfulness): Applies to oneself and others. (non-stealing): Not 'taking anything that has not been given'.
(chastity): Abstinence from sex and sensual pleasures for monks, and faithfulness to one's partner for householders. (non-attachment): For lay people, an attitude of non-attachment to property or worldly possessions; for mendicants, not owning anything The goal of these principles is to achieve spiritual peace, a better rebirth, or (ultimately) liberation. According to Chakravarthi, these teachings help improve a person's quality of life. However, Dundas writes that Mahavira's emphasis on non-violence and restraint has been interpreted by some Jain scholars to 'not be driven by merit from giving or compassion to other creatures, nor a duty to rescue all creatures' but by 'continual self discipline': a cleansing of the soul which leads to spiritual development and release.
Mahabeer Amritwani
Mahavira is best remembered in the Indian traditions for his teaching that ahimsa is the supreme moral virtue. He taught that ahimsa covers all living beings, and injuring any being in any form creates bad (which affects one's rebirth, future well-being, and suffering. According to, Mahavira was the greatest authority on ahimsa. Main article: Mahavira taught that the soul exists, a premise shared with Hinduism but not Buddhism. There is no soul (or self) in Buddhism, and its teachings are based on the concept of (non-self).
Mahavira taught that the soul is (substantial), eternal, and yet impermanent. To Mahavira, the metaphysical nature of the universe consists of dravya, jiva, and (inanimate objects). The jiva is bound to (transmigration) because of (the effects of one's actions). Karma, in Jainism, includes actions and intent; it colors the soul ( ), affecting how, where, and as what a soul is reborn after death. According to Mahavira, there is no and existence has neither beginning nor end. Gods and demons exist in Jainism, however, whose jivas a part of the same cycle of birth and death.
The goal of spiritual practice is to liberate the jiva from its karmic accumulation and enter the realm of the, souls who are liberated from rebirth. Enlightenment, to Mahavira, is the consequence of self-cultivation and self-restraint. Anekantavada. Main article: Mahavira taught the doctrine of anekantavada (many-sided reality). Although the word does not appear in the earliest Jain literature or the Agamas, but the doctrine is illustrated in Mahavira's answers to questions posed by his followers. Truth and reality are complex, and have a number of aspects. Reality can be experienced, but it is impossible to express it fully with language alone; human attempts to communicate are nayas ('partial expressions of the truth').
Language itself is not truth, but a means of expressing it. From truth, according to Mahavira, language returns—not the other way around. One can experience the 'truth' of a taste, but cannot fully express that taste through language. Any attempt to express the experience is syāt: valid 'in some respect', but still a 'perhaps, just one perspective, incomplete'. Spiritual truths are also complex, with multiple aspects, and language cannot express their plurality; however, they can be experienced through effort and appropriate karma. Mahavira's anekantavada doctrine is also summarized in Buddhist texts such as the (in which he is called Nigantha Nataputta), and is a key difference between the teachings of Mahavira and those of the Buddha.
The Buddha taught the, rejecting the extremes of 'it is' or 'it is not'; Mahavira accepted both 'it is' and 'it is not', with reconciliation and the qualification of 'perhaps'. The Jain Agamas suggest that Mahavira's approach to answering, philosophical questions was a 'qualified yes' ( syāt). A version of this doctrine is also found in the school of ancient Indian philosophy.
According to Dundas, the anekantavada doctrine has been interpreted by many Jains as 'promoting a universal religious tolerance. Benign attitude to other ethical, religious positions'; however, this misreads Jain historical texts and Mahavira's teachings. Mahavira's 'many pointedness, multiple perspective' teachings are a doctrine about the nature of reality and human existence, not about tolerating religious positions such as sacrificing animals (or killing them for food) or violence against nonbelievers (or any other living being) as 'perhaps right'. The five vows for Jain monks and nuns are strict requirements, with no 'perhaps'. Mahavira's Jainism co-existed with Buddhism and Hinduism beyond the renunciant Jain communities, but each religion was 'highly critical of the knowledge systems and ideologies of their rivals'. Gender An historically-contentious view in Jainism is partially attributed to Mahavira and his ascetic life; he did not wear clothing, as a sign of renunciation (the fifth vow, aparigraha).
It was disputed whether a female mendicant ( sadhvi) could achieve the spiritual liberation of a male mendicant ( sadhu) through asceticism. The major Jain traditions have disagreed, with Digambaras (the sky-clad, naked mendicant order) believing that a woman is unable to fully practice asceticism and cannot achieve spiritual liberation because of her gender; she can, at best, live an ethical life so she is reborn as a man. According to this view, women are seen as a threat to a monk's chastity. The clothes-wearing Svetambaras have interpreted Mahavira's teaching as encouraging both sexes to pursue a mendicant, ascetic life with the possibility of moksha ( kaivalya, spiritual liberation).
Rebirth and realms of existence. Main article: Rebirth and realms of existence are fundamental teachings of Mahavira.
According to the, Mahavira believed that life existed in myriad forms which included animals, plants, insects, bodies of water, fire, and wind. He taught that a monk should avoid touching or disturbing any of them (including plants) and never swim, light (or extinguish) a fire, or wave their arms in the air; such actions might injure other beings living in those states of matter. Mahavira preached that the nature of existence is cyclic, and the soul is reborn after death in one of the – the heavenly, hellish, or earthly realms of existence and suffering. Humans are reborn, depending on one's (actions) as a human, animal, element, microbe, or other form, on earth or in a heavenly (or hellish) realm.
Nothing is permanent; everyone (including gods, demons and earthly beings) dies and is reborn, based on their actions in their previous life. Who have reached are not reborn; they enter the siddhaloka, the 'realm of the perfected ones'. Legacy Lineage Mahavira has been erroneously called the founder of Jainism. Jains believe that there were 23 teachers before him, and Jainism was founded well before Mahavira (whom they revere as the 24th. The first 22 tirthankaras are placed in mythical times; the 22nd tirthankara is believed to have been born 84,000 years before the 23rd tirthankara,.
Although Mahavira is sometimes placed in Parshvanatha's lineage, this is contradicted by texts stating that Mahavira renounced the world alone. Jain texts suggest that Mahavira's parents were lay devotees of Parshvanatha.
The lack of detail and the mythical nature of legends about Parshvanatha, combined with medieval-era Svetambara texts portraying Parsvites as 'pseudo-ascetics' with 'dubious practices of magic and astrology', have led scholars to debate the evidence of Parshvanatha's historicity. According to Dundas, Jains believe that Parshvanatha's lineage influenced Mahavira. Parshvanatha, as the one who 'removes obstacles and has the capacity to save', is a popular icon; his image is the focus of Jain temple devotion. Of the 24 tirthankaras, Jain iconography has celebrated Mahavira and Parshvanatha the most; sculptures discovered at the archaeological site have been dated to the 1st century BCE.
According to, Mahavira may be considered a reformer of an existing Jainist sect known as (fetter-less) which was mentioned in early Buddhist texts. Festivals Two major annual Jain festivals associated with Mahavira are. During Mahavir Jayanti, Jains celebrate Mahavira's birth as the 24th and last tirthankara of (the current time cycle). During Mahavir Jayanti, the five auspicious events of Mahavira's life are re-enacted. Diwali commemorates the anniversary of Mahavira's, and is celebrated at the same time as the. Diwali marks the New Year for Jains.
Mahaveer Amritwani Download
Mahavira woship in a manuscript c. 1825 Svayambhustotra praises the twenty-four tirthankaras, and its eight (songs) adore Mahavira. One such shloka reads: O Lord Jina! Your doctrine that expounds essential attributes required of a potential aspirant to cross over the ocean of worldly existence ( ) reigns supreme even in this strife-ridden spoke of time ( Pancham Kaal).
Accomplished sages who have invalidated the so-called deities that are famous in the world, and have made ineffective the whip of all blemishes, adore your doctrine. Samantabhadra's Yuktyanusasana is a 64-verse poem which also praises Mahavira.
Influence. — Iconography Mahavira is usually depicted in a sitting (or standing) meditative pose, with a lion symbol beneath him; each tīrthankara has a distinct emblem, which allows worshippers to distinguish similar idols. Mahavira's lion emblem is usually carved below his legs.
Like all tirthankaras, he is depicted with a and downcast eyes. Mahavira's earliest iconography is from archaeological sites in the city of, dated from the 1st century BC to the 2nd century AD. The srivatsa mark on his chest and his dhyana-mudra posture appears in -era artwork. Differences in Mahavira's depiction between the Digambara and Svetambara traditions appear in the late 5th century AD. According to John Cort, the earliest archaeological evidence of Jina iconography with inscriptions precedes its datable texts by over 250 years. Many images of Mahavira have been dated to the 12th century and earlier; an ancient sculpture was found in a cave in Sundarajapuram,. K. Ajithadoss, a Jain scholar in Chennai, dated it to the 9th centur.
Amritvani in Hindi, English, Nepali, Bengali, Punjabi, Malyalam, Kannad, Telugu, Tamil, Urdu Amritvani DOWNLOAD Amritvani (MP3 / MP4). (7.62MB) duration 43:20 sung by Smt.
Prem Nijhawan. ( 54MB)duration 43:23 min (Use right mouse and select option save link as in Google Chrome) FOR LEARNING HARMONIUM Read Amritvani online With Meaning. (Roman Script Transliteration, Translation with Meaning) For Offline Reading PDF Format Scroll for Online Reading, Offline reading, e-Book in other Regional Languages.