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- You’ll find it difficult to locate another single food source with as much naturally occurring health-promoting properties as broccoli (benefits). A single cup of steamed broccoli provides more than 200 percent of the RDA for vitamin C (again, more than oranges), nearly as much of vitamin K, and about half of the daily allowance for vitamin A, along with plentiful folate, fiber, sulfur, iron, B vitamins and a whole host of other important nutrients. Broccoli contains about twice the amount of protein as steak (more high-protein foods).Broccoli’s phyto chemicals fight cancer by neutralizing carcinogens and accelerating their elimination from the body, in addition to inhibiting tumors caused by chemical carcinogens. Studies show evidence that these substances help prevent lung and esophageal cancers.Phyto nutrients called in doles found in broccoli help protect against prostate, gastric, skin, breast and cervical cancers. Extensive studies have linked broccoli to a 20 percent reduction in heart disease risk. In Chinese medicine, broccoli is used to treat eye inflammation.How much: If you can eat a little broccoli every day, your body will thank you for it. If you can’t swing it, aim for eating it as regularly as possible. Like many other vegetables, broccoli provides fantastic nutrition both in its raw form and when it’s properly cooked.(source: http://health.msn.com/health-topics/pain-management/fibromyalgia/slideshow.aspx?cp-documentid=100256169&imageindex=11)You’ll find it difficult to locate another single food source with as much naturally occurring health-promoting properties as broccoli (benefits). A single cup of steamed broccoli provides more than 200 percent of the RDA for vitamin C (again, more than oranges), nearly as much of vitamin K, and about half of the daily allowance for ...
- There are a number of mythological tales and legends surrounding Lord Shiva. Here’re a few popular ones:1. Ganga Comes Down to Earth :A legend from the Ramayana speaks of King Bhagirath who once meditated before Lord Brahma for a thousand years for the salvation of the souls of his ancestors. Pleased with his devotion Brahma granted him a wish. He requested the Lord to send the river Ganges down to earth from heaven so that she could flow over his ancestors’ ashes and wash their curse away and allow them to go to heaven.
Brahma granted his wish but asked him to pray to Shiva, for he alone could support the weight of her descent. Accordingly he prayed to Shiva and he allowed the Ganges to descend on his head, and after meandering through his thick matted locks, the holy river reached the earth. This story is re-enacted by bathing the ‘linga’.Continue reading →
Jainism is an independent and most ancient religion of India. Jainsim is an eternal religion. Jainism is revealed in every cyclic period of the universe, and this constitutes the pre-historic time of Jainism. And there is a recorded history of Jainism since about 3000-3500 BC.
The discovery of the Indus Civilization seem to have thrown a new light on the antiquity of Jainism. The evidence suggests that Jainism was known among the people of the Indus Valley around 3000-3500 B.C. Some nude figures, considered to be of Lord Rishabha, on the seals have been discovered at Mohenjodaro and Harrappa. There is an article that suggests the representation of the seventh Tirthankara SuParsvanath. The people of the Indus Valley not only practiced Yoga but worshipped the images of Yogis. There are figures in Kayotsarga posture of standing are peculiarly Jain.
In addition, the sacred signs of swastika are found engraved on a number of seals. Furthermore, there are some motifs on the seals found in Mohen-jo-Daro and it is suggested that these motifs are identical with those found in the ancient Jain art of Mathura. This presence of Jain tradition in the earliest period of Indian history is supported by many scholars. It strongly suggests that Jainism existed in pre-Aryan time.
Janism in Vedic Period
In the Rig -veda there are clear references to Rishabhdev, the 1st Tirthankar, and to Aristanemi, the 22nd Tirthankar. The Yajur-veda also mentions the names of three Tirthankars, viz. Rishabhdev, Ajitanath and Aristanemi. Further, the Atharva-veda specifically mentions the sect of Vratya means the observer of vratas or vows as distinguished from the Hindus at those times. Similarly in the Atharva-veda the term Maha vratya occurs and it is supposed that this term refers to Rishabhdev, who could be considered as the great leader of the Vratyas.
Jainism in Buddha Period
Lord Mahavir was the senior contemporary of Gautama Buddha, the founder of Buddhism. In Buddhist books Lord Mahavir is always described as nigantha Nataputta (Nirgrantha Jnatrputra), i.e., the naked ascetic of the Jnätr clan. Further, in the Buddhist literature Jainism is referred to as an ancient religion. There are ample references in Buddhist books to the Jain naked ascetics, to the worship of Arhats in Jain chaityas or temples and to the chaturyäma dharma (i.e. fourfold religion) of 23rd Tirthankar Parsvanath.
Moreover, the Buddhist literature refers to the Jain tradition of Tirthankars and specifically mentions the names of Jain Tirthankars like Rishabhdev, Padmaprabh, Chandraprabh, Puspdant, Vimalnath, Dharmanath and Neminath. The Buddhist book Manorathapurani, mentions the names of many lay men and women as followers of the Parsvanath tradition and among them is the name of Vappa, the uncle of Gautama Buddha. In fact it is mentioned in the Buddhist literature that Gautama Buddha himself practiced penance according to the Jain way before he propounded his new religion.
Neminath or Aristanemi, who preceded Lord Parshvanath, was a cousin of Krishna. He was son of Samudravijaya and grandson of Andhakavrsni of Sauryapura. Krishna had negotiated the wedding of Neminath with Rajimati, the daughter of Ugrasena of Dvaraka. Neminath attained emancipation on the summit of Mount Raivata (Girnar). There is a mention of Neminath in several vedic canonical books. The king named Nebuchadnazzar was living in the 10th century B. C. It indicates that even in the tenth century B.C. there was the worship of the temple of Neminath.
The historicity of Lord Parshvanath has been unanimously accepted. He preceded Lord Mahavir by 25O years. He was the son of King Asvasena and Queen Vama of Varanasi. At the age of thirty he renounced the world and became an ascetic. He practiced austerities for eighty three days. on the eighty fourth day he obtained omniscience. Lord Parshvanath preached his doctrines for seventy years. At the age of one hundred he attained liberation on the summit of Mount Sammd (Parsnath Hills). The four vows preached by Lord Parshvanath are: not to kill, not to lie, not to steal, and not to own property.
Lord Mahavira was the twenty fourth, i.e., the last Tirthankaras. According to the tradition of the Shvetämbar Jains the Nirvän of Lord Mahavira took place 470 years before the beginning of the Vikrama Era. The tradition of the Digambar Jains maintains that Lord Lord Mahavira attained Nirvän 605 years before the beginning of the Saka Era. By either mode of calculation the date comes to 527 B.C. Since the Lord attained emancipation at the age of 72, his birth must have been around 599 B.C. This makes Lord Mahavira slightly elder contemporary of Buddha who probably lived about 567-487 B.C. Lord Mahavira was the head of an excellent community of 14,000 monks, 36,000 nuns, 159,00O male lay votaries and 318,OOO female lay votaries. The four groups designated as monks, nuns, laymen and laywomen constitute the four fold order (tirtha) of Jainism.
Of the eleven principle disciples (ganadharas) of Lord Mahavir, only two, viz., Gautam Swami and Sudharma Swami survived him. After twenty years of Nirvän of Lord Mahavira, Sudharma Swami also attained emancipation. He was the last of the eleven gandharas to die. Jambu Swami, the last omniscient, was his pupil. He attained salvation after sixty four years of the Nirvän of Lord Mahavira.
There were both types of monks, viz., sachelaka (with clothes) and achelaka (without clothes), in the order of Lord Mahavir. Both types of these groups were present together up to several centuries after Nirvän of Lord Mahavira.
Keval-Jnani, Shrut Kevali & Das-Purvi Ächäryas
The keval-Jnani are those who have eradicated four soul defiling karmas and attained the perfect knowledge. Shrut-kevalis are those who know all 14 Purvas and 12 Ang-Pravishtha-Agams. Das-Purvis are those who knew the first ten Purvas and 11 Ang-Pravishtha-Agams.
The Jain literature, which was compiled by Ganadharas and Srut-kevlis, is known as Ägam literature. These texts are the Holy Scriptures of the Jain religion. The Jain Ägams consisted of 1) 14 Purvas, 2) 12 Ang-pravishtha-Ägams and 3) Ang-bähya-Ägams (34 for Shwetämbar murtipujak, 21 for Shwetämbar Sthanakväsi and 14 for Digambar).
With a view to establish order in the preaching of Lord Mahavir, Jain Acharyas assembled three times and prepared three recessions of the preaching. Whenever the Acharyas saw that the Shrut was waning and that there was disorderliness into it, they assembled and established order in it. No documentation occurred during the first recension (320 BC in Patliputra under the leadership of Sthulibhadra) but during the second (380 AD in Mathura and Vallabi under the leadership of Skandil and Nagarjun respectively) and third (520 AD in Vallabhi under the leadership of Devardhigani Acharya) conferences most of the scriptures, commentaries, and other works were documented.
All sects agree that 14 Purvas and Drastiväd, 12th Ang-pravishtha-Ägams are extinct. Digambars believe all Jain Ägams are extinct. While Shwetämbar sects accepts the existing Jain Ägams as authentic teachings of Lord Mahavir. However, Shwetämbar murtipujak believe there are 34 Ang-bähya-Ägams existing. while Shwetämbar Sthanakväsi believe there are 21 Ang-bähya-Ägams are existing.
The composition of scripture has a specific purpose of showing the listener the path of everlasting happiness and liberation. The Ägam Sutras teach the eternal truth about conduct, equanimity, universal affection and friendship, and the eternal truths on thinking, namely, the principle of relativity, principle of non-one-sided-ness and many spiritual things including great reverence for all forms of life, soul, karma, universe, strict codes of asceticism, rules for householders, compassion, nonviolence, non-possessiveness.
Jains believe that Ang-Ägams were at all times in the past, are in the present, and will be at all times in the future. They are eternal, firm, permanent, non-destructive, non-decaying and everlasting. Jains are people of books and there are many great books written on Jainism by many great Ächäryas and scholars.
Jains were divided into two groups, Shvetämbar and Digambar, nearly six hundred years after the Nirvän of Tirthankar Lord Mahavir. The process of the split continued from the third century B.C. up to the first century of the Christian Era. In the third century B.C. famous Jain saint Shrutakevali Bhadrabahu predicted a long and severe famine in the kingdom of Magadha (in modern Bihar) and with a view to avoid the terrible effects of famine Bhadrabahu, along with a body of 12,000 monks, migrated from Pataliputra, the capital of Magadha, to Shravanabelagola (in modern Karnataka State) in South India. Chandragupta Maurya (322‑298 B.C.). who was then the Emperor of Magadha and was very much devoted to Ächärya Bhadrabahu, abdicated his throne in favor of his son Bindusara, joined Bhadrabahu’s entourage as a monk-disciple, and stayed with Bhadrabahu at Shravanabelagola. Chandragupta, the devout ascetic disciple of Bhardrabahu, lived for 12 years after the death of his teacher Bhadrabahu, in about 297 B.C. and after practicing penance died according to the strict Jain rite of Sallekhana on the same hill at Shravanabelagola. This Bhadrabahu Chandragupta tradition is strongly supported by a large number of epigraphic and literary evidences of a very reliable nature.
When the ascetics of Bhadrabahu-sangha returned to Pataliputra after the end of twelve years period of famine, they, to their utter surprise, noticed two significant changes that had taken place during their absence. Among the ascetics of Magadha under the leadership of Ächärya Sthulibhadra. In the first place, the rule of nudity was relaxed and the ascetics were allowed to wear a piece of white cloth (known as Ardhaphalaka). Secondly, the sacred books were collected and edited at the council of Pataliputra in their absence in which they found some inconsistencies. As a result the group of returned monks did not accept the two things, introduced by the followers of Ächärya Sthulibhadra, namely, the relaxation of the rule of nudity and the recension of the sacred texts, and proclaimed themselves as true Jains. Eventually, the Jain religion was split up into two distinct sects, viz., the Digambara (sky-clad or stark naked) and the Shvetämbar (white-clad) about 600 years after Nirvän of Lord Mahavir.
When it comes to the philosophy of Jainism, there is essentially no difference between these two major sects. The following main differences exist between the Digambars and Shvetämbars:
1. The Digambars believe that no original canonical text exists now. The Shvetämbars still preserve a good number of original scriptures.
2. According to the Digambars, the omniscient no longer takes any earthly food. The Shvetämbars are not prepared to accept this conception.
3. The Digambars strictly maintain that there can be no salvation without nakedness. Since women cannot go without clothes, they are said to be incapable of salvation. The Shvetämbars hold that nakedness is not essential to attain liberation. Whence, women are also capable of salvation.
4. The Digambars hold that Lord Mahavir was not married. The Shvetämbars reject this view. According to them, Lord Mahavir was married and had a daughter.
5. The images of Tirthankars are not decorated at all by the Digambars, whereas the Shvetämbars profusely decorate them.
Jain doctrine has been remarkably stable over the centuries and there has not been any serious change. This stability is largely due to Umasvati’s (Umaswami) Tattvarthasutra, written in the fourth or fifth century CE. This work was written before the divisions between the Shvetämbars and Digambaras became final and is accepted by both branches of Jainism.
Shvetämbar Sub Sects
The Shvetämbar sect has also been split into three main sub-sects: a) Murtipujaka, b) Sthänakväsi, and c) Teräpanthi
Digambara Sub Sects
The Digambara sect, in recent centuries, has been divided into the following major sub-sects: a) Bisapantha, b) Terapantha, and c) Taranapantha or Samaiyapantha.
(source:http://www.jaindharmonline.com/dharma/jainhist.htm)Jainism is an independent and most ancient religion of India. Jainsim is an eternal religion. Jainism is revealed in every cyclic period of the universe, and this constitutes the pre-historic time of Jainism. And there is a recorded history of Jainism since about 3000-3500 BC. The discovery of the Indus Civilization seem to have thrown a ...
Ernest Hemingway’s typewriter reeked of brandy and cigarettes. The top cover was missing. Family members told the collector who obtained the typewriter that Hemingway likely tore it off in frustration.
“They said they would not be surprised the reason that cover was missing was because while he was trying to replace a ribbon, he got mad at the machine, ripped off the cover, and threw it,” said documentary filmmaker Gary Nicholson, citing Hemingway’s family members.
Some have polished wood and glass keys, others are lined with silver and gold. Each typewriter is unique, with its own fingerprint, and each grows in character with every keystroke beneath the hands of the writer who wields it.
Although they used to sit on the desk of every writer, typewriters have slowly faded into the liquid crystal glow of the computer age. In May 2010, Nicholson and filmmaker Christopher Lockett came across an article on Wired.com about the last generation of typewriter repairmen.
The two decided to set out and find out whether the typewriter is really dead. This became the premise of their upcoming documentary film, “The Typewriter (In the 21st Century).”
The answer to their question came quickly. “The typewriter is still around. It’s going to stay around for a very long time,” Nicholson said.
What they found was a whole community of people who still use typewriters, from filmmakers and authors, to bloggers and programmers.
“It’s definitely not dead,” Nicholson said. “It was really amazing how many people are still involved with typewriters, especially in this day and age.”
Everyone has their reasons for turning to the old fashioned machines. Some writers use them because there are no distractions—no e-mail, no chatting on Facebook and Twitter. “A lot of people have told us it’s about slowing down,” Nicholson said. “It’s simple. It does one thing: it types.”
Others just enjoy the feel of a typewriter. “They like the feel of the paper, and the smell of the ink, and that ‘tap, tap, tap,’” Nicholson said, adding that many writers believe the loud tap of a typewriter “gets their creative juices flowing, and without that they wouldn’t be able to really write.”
Many others began their work on typewriters and simply never moved on to computers.
They range from all walks of life. Some sit on street benches and type poetry for donations. Some typewriter users are better known, including Steven Spielberg, Tom Hanks, and Quentin Tarantino.
Others are simply drawn to the craftsmanship and story each typewriter has to tell.
Hemingway’s typewriter now rests in the home of Steve Soboroff, whose typewriter collection includes those once owned by the likes of John Lennon, Jack London, and Tennessee Williams.
Soboroff is among the many typewriter collectors Nicholson came across while filming.
“He collects the famous typewriters because for him it’s just fascinating that this person used this typewriter to do such amazing works of art—it’s what got them there,” Nicholson said.
Nicholson and Lockett are still in the process of making their film. They submitted the project to fundraising website Kickstarter to pay for a trip to the East Coast and for the theatrical release.
He hopes to get more on the high-tech typewriter crowd, including the inventor of the USB typewriter who sells a kit that makes typewriters usable as external keyboards for computers.
Nicholson says even the person who holds the patent for Apple’s iPhone touch screen collects typewriters.
The future of typewriters
There are still a few typewriter manufacturers, but they mainly sell to prisons. Much like all forms of modern craftsmanship, today’s typewriters lack the class and feel of the old fashioned ones. Many are built with clear plastic so guards can ensure prisoners aren’t hiding contraband inside them.
“In prisons they don’t allow them to use computers or the Internet. If they want to write letters, they can type on a typewriter,” Nicholson said.
He adds that the Los Angeles county sheriff’s department, which is the largest in the United States, still uses typewriters. Police use them to type out 3×5 cards, and typing them out on a typewriter is faster than formatting the document sizes on a computer. “They’ve tried several times to get rid of them, but they still need typewriters to do their carbon copy forms,” Nicholson said.
But as one street poet told Nicholson, the future of typewriters is going to rest on the younger generations.
While talking about the film, Nicholson said he met some young people who never heard of typewriters, but he notes “I like to turn them on to typewriters … A couple people actually went out and bought typewriters since I told them about making the movie.”
But there is also a growing movement around typewriters—fueled by crowd-based Internet shops like eBay and Craigslist.
“The interesting thing is the younger generation that I’ve talked to has really picked up on typewriters,” Nicholson said, adding “A lot of it is the hipsters.”
At the heart of it all though, what Nicholson and Lockett found is a timeless nature about typewriters that people are still drawn to.
“If you and I have a laptop and that laptop gets old, we think nothing of throwing it away and getting a new one. A typewriter never really gets old. It may fall into disrepair, but it doesn’t really get old,” Nicholson said.
He added, “I think the thing with technology now is it comes out so fast that we don’t actually have much time to appreciate it before something new comes out. Whereas with the typewriter, they’re really beautiful and they’re amazing works of art, and we have time to appreciate the things.”
(source: http://www.theepochtimes.com/n2/technology/filmmakers-dust-off-hidden-world-of-typewriters-137016.html)Ernest Hemingway’s typewriter reeked of brandy and cigarettes. The top cover was missing. Family members told the collector who obtained the typewriter that Hemingway likely tore it off in frustration. “They said they would not be surprised the reason that cover was missing was because while he was trying to replace a ribbon, he got mad ...