Studies in Jaina History and Culture
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An Ethnographic Study of Sectarian Negotiations Among Diaspora Jains in the USA Venu Vrundavan Mehta Florida International University, [email protected]
Florida International University FIU Digital Commons FIU Electronic Theses and Dissertations University Graduate School 3-29-2017 An Ethnographic Study of Sectarian Negotiations among Diaspora Jains in the USA Venu Vrundavan Mehta Florida International University, [email protected] DOI: 10.25148/etd.FIDC001765 Follow this and additional works at: https://digitalcommons.fiu.edu/etd Part of the Religion Commons Recommended Citation Mehta, Venu Vrundavan, "An Ethnographic Study of Sectarian Negotiations among Diaspora Jains in the USA" (2017). FIU Electronic Theses and Dissertations. 3204. https://digitalcommons.fiu.edu/etd/3204 This work is brought to you for free and open access by the University Graduate School at FIU Digital Commons. It has been accepted for inclusion in FIU Electronic Theses and Dissertations by an authorized administrator of FIU Digital Commons. For more information, please contact [email protected]. FLORIDA INTERNATIONAL UNIVERSITY Miami, Florida AN ETHNOGRAPHIC STUDY OF SECTARIAN NEGOTIATIONS AMONG DIASPORA JAINS IN THE USA A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in RELIGIOUS STUDIES by Venu Vrundavan Mehta 2017 To: Dean John F. Stack Steven J. Green School of International and Public Affairs This thesis, written by Venu Vrundavan Mehta, and entitled An Ethnographic Study of Sectarian Negotiations among Diaspora Jains in the USA, having been approved in respect to style and intellectual content, is referred to you for judgment. We have read this thesis and recommend that it be approved. ______________________________________________ Albert Kafui Wuaku ______________________________________________ Iqbal Akhtar ______________________________________________ Steven M. Vose, Major Professor Date of Defense: March 29, 2017 This thesis of Venu Vrundavan Mehta is approved. -
Universals : Studies in Indian Logic and Linguistics / J
UNIVERSALS Frits Staal UNIVERSALS Studies in Indian Logic and Linguistics The University of Chicago Press Chicago and London FRITS STAAL is professor of philosophy and South Asian languages at the University of California, Berkeley. THE UNIVERSITY OF CHICAGO PRESS, CHICAGO 60637 THE UNIVERSITY OF CHICAGO PRESS, LTD., LONDON © 1988 by Frits Staal All rights reserved. Published 1988 Printed in the United States of America 97 96 95 94 93 92 91 90 89 88 5 4 3 2 1 Library of Congress Cataloging in Publication Data Staal, Frits. Universals : studies in Indian logic and linguistics / J. Frits Staal. p. cm. Bibliography: p. Includes index. 1. Hindu logic. 2. Language and logic. 3. Universals (Philosophy) I. Title. BC25.S76 1988 87-23187 160'.954—dcl9 CIP ISBN 0-226-76999-2 (cloth); 0-226-77000-1 (paper) Contents Preface vii Introduction 1 1. Universals, Shadowy and Substantial 1 2. The Evidence from Indian Logic 12 3. The Evidence from Indian Linguistics 29 4. Seven Reviews 35 5. Conclusions 36 Bibliography 51 PART i INDIAN LOGIC 1. Correlations between Language and Logic in Indian Thought. 59 Bulletin of the School of Oriental and African Studies 23 (1960): 109-22 2. Formal Structures in Indian Logic. 73 Synthese: An International Quarterly for the Logical arid Psychological Study of the Foundations of Science 12 (1960): 279-86 3. Means of Formalization in Indian and Western Logic. 81 Proceedings of the XHth International Congress of Philosophy, Florence 10 (1960): 221-27 4. The Theory of Definition in Indian Logic. 88 Journal of the American Oriental Society 81 (1961): 122-26 5. -
Professor Alex Wayman
RESEARC.HES JN Essays in Honour of Professor Alex Wayman Edited by RAM KARAN SHARMA MOTILAL nANARSIDASS PUnLlSHERS PR(VATE LIMITED .DELHI Firsl Edilion: Delhi, 1993 C MOTILAL HANARSIDASS PUBLlSHERS PRIVATE LrMITED AII Rights R.:servcd ISBN: 81-208-0994-7 Also avail"hle at; MOTILAL BANARSIDASS 41 U.A., Bungalow Road, Jawahar Nagar, Delhi 110007 120 Royapettah High Road, Mylapore, Madras 600004 16 Sto Mark's Road, Bangalore 560001 Ashok Rajpath, Patna 800 004 Chowk, Varanasi 221001 PRINTFD IN INDIA BY JAINI!NDRA PRAKASH JAIN AT SURI JAINE='OORA PREs.". A-45 NARAlNA NDUSTRIAL ARI!A, PHASI! 1, NEW DELHI 110028 AND PUBLISIIED BY NARI!NDRA PRAKASH JAI:-¡ FOR MOTILAL BANARSIDASS PUBLISHERS PRIVATI! LIMn"BD, BUNOALOW ROA/), JAWAHAR NAOAR, DELHI 110007 ~ f CONTENTS Pr(fclC(' VII Em('ll('ou'.1" B/c.l"l"ill.I;'.1" XI Biilgrtlphicll/ Skc!ch nl,41I'.\" IVIZI'lllIlI/ xiii Bib/iograph.l' xxiii BUDDHIST PHILOSOPHICAL RESEARCHES A. ~1ISCELLANEOUS l. The List of th\: A.\"U1]lSkrtú-tlharmaAccording to Asaóga A1':DRÉ BAREAU 2. The ~ven PrincipIes of thc Vajjian Republic: Thcir Differl;nt Interpretation:) HAJIME NAKAMURA 7 3. A Difficult Beginning: Comments on an English Translation of C.mdragomin's Desandstava MICHAEL HAHN 31 4. A Study of Aspects of Rága N. H. SAMTANI 61 B. KARMA THEORY 5. PrincipIe of Life According to Bhavya SHINJO KAWASAKI 69 6. TJle Buddhist Doctrine of Karma HARI SHANKAR PRASAD 83 7. A Critical Appraisal of Karmaphalaparik~aof Nagarjuna T. R. SHARMA 97 C. DEPENDENT ORIGINATION 8. Thc Rclationship bctweenPatíccasamllppüda and Dhóttl AKIRA lfIRAKAWA 105 9. -
Philosophy in Classical India the Proper Work of Reason
Philosophy in Classical India The proper work of reason Jonardon Ganeri London and New York 2Rationality, emptiness and the objective view 2.1 THOUGHT AND REALITY Is reality accessible to thought? Could it not be that there are limits on our cognitive capacities, and the way the world is, whatever that might be, is something beyond our powers of understanding? What there is in the world might extend beyond what we, in virtue of our natural cognitive endowment, have the capacity to form a conception of. The thesis is a radical form of scepticism. It is a scepticism about what we can conceive rather than about what we can know. Nagarjuna (c. AD 150), founder of the Madhyamaka school of Indian Buddhism, is a radical sceptic of this sort. Indeed, he is still more radical. His thesis is not merely that there may be aspects of reality beyond the reach of conception, but that thought entirely fails to reach reality. If there is a world, it is a world about which we can form no adequate conception. Moreover, since language expresses thought, it is a world about which we cannot speak. Where the reach of thought turns back, language turns back. The nature of things (dharmata) is, like nirvana, without origin and without decay. (MK 18.7) Not dependent on another, calm, not conceptualised by conception, not mentally constructed, not diverse – this is the mark of reality (tattva). (MK 18.9) This indeed is for Nagarjuna the true meaning of the Buddha’s teachings, a meaning so disruptive to common reason that the Buddha was reluctant to spell it out. -
1-15 a SHORT HISTORY of JAINA LAW1 Peter Flügel the Nine
International Journal of Jaina Studies (Online) Vol. 3, No. 4 (2007) 1-15 A SHORT HISTORY OF JAINA LAW1 Peter Flügel The nineteenth century English neologism ‘Jaina law’ is a product of colonial legal intervention in India from 1772 onwards. 'Jaina law' suggests uniformity where in reality there is a plurality of scriptures, ethical and legal codes, and customs of sect, caste, family and region. The contested semantics of the term reflect alternative attempts by the agents of the modern Indian legal system and by Jain reformers to restate traditional Jain concepts. Four interpretations of the modern term 'Jaina law' can be distinguished: (i) 'Jaina law' in the widest sense signifies the doctrine and practice of jaina dharma, or Jaina ‘religion’. (ii) In a more specific sense it points to the totality of conventions (vyavahāra) and law codes (vyavasthā) in Jaina monastic and lay traditions.2 Sanskrit vyavasthā and its Arabic and Urdu equivalent qānūn both designate a specific code of law or legal opinion/decision, whereas Sanskrit dharma can mean religion, morality, custom and law. (iii) The modern Indian legal system is primarily concerned with the 'personal law' of the Jaina laity. In Anglo-Indian case law, the term 'Jaina law' was used both as a designation for 'Jain scriptures' (śāstra) on personal law, and for the unwritten 'customary laws' of the Jains, that is the social norms of Jain castes (jāti) and clans (gotra). (iv) In 1955/6 Jaina personal law was submerged under the statutory 'Hindu Code', and is now only indirectly recognised by the legal system in the form of residual Jain 'customs' to be proved in court. -
Subject : PHILOSOPHY
Subject : PHILOSOPHY 1. Classical Indian Philosophy Vedic and Upanisadic world-views : Rta & the cosmic order, the divine and the human realms; the centrality of the institution of yajna (sacrifice), the concept of ma & duty/obligation; theorist of creation Atman–Self (and not-self), jagrat, svapna, susupti and turiya, Brahman, sreyas and preyas Karma, samsara, moksa Carvaka : Pratyaksa as the only pramana, critique of anumana and sabda, rejection of non-material entities and of dharma and moksa Jainism : Concept of reality–sat, dravya, guna, prayaya, jiva, ajiva, anekantavada, syadvada and nayavada; theory of knowledge; bondage and liberation, Anuvrat & Mahavrat Bhddhism : Four noble truths, astangamarga, nirvana, madhyam pratipad, pratityasamutpada, ksanabhangavada, anatmavada Schools of Buddhism : Vaibhasika, Sautrantika, Yogacara and Madhyamika Nyaya : Prama and aprama, pramanya and apramanya, pramana : pratyaksa, niruikalpaka, savikalpaka, laukika and alaukika; anumana : anvayavyatireka, lingaparamarsa, vyapti; classification : vyaptigrahopayas, hetvabhasa, upamana; sabda : Sakti, laksana, akanksa, yogyata, sannidhi and tatparya, concept of God, arguments for the existence of God, adrsta, nihsryeasa Vaisesika : Concepts of padartha, dravya, guna, karma, samanya, samavaya, visesa, abhava, causation : Asatkaryavada, samavayi, asamavayi nimitta karana, paramanuvada, adrsta, nihsryeas Samkhya : Satkaryavada, prakrti and its evolutes, arguments for the existence of prakrti, nature of purusa, arguments for the existence and plurality of -
Voliirw(People and Places).Pdf
Contents of Volume II People and Places Preface to Volume II ____________________________ 2 II-1. Perception for Shared Knowledge ___________ 3 II-2. People and Places ________________________ 6 II-3. Live, Let Live, and Thrive _________________ 18 II-4. Millennium of Mahaveer and Buddha ________ 22 II-5. Socio-political Context ___________________ 34 II-6. Clash of World-Views ____________________ 41 II-7. On the Ashes of the Magadh Empire _________ 44 II-8. Tradition of Austere Monks ________________ 50 II-9. Who Was Bhadrabahu I? _________________ 59 II-10. Prakrit: The Languages of People __________ 81 II-11. Itthi: Sensory and Psychological Perception ___ 90 II-12. What Is Behind the Numbers? ____________ 101 II-13. Rational Consistency ___________________ 112 II-14. Looking through the Parts _______________ 117 II-15. Active Interaction _____________________ 120 II-16. Anugam to Agam ______________________ 124 II-17. Preservation of Legacy _________________ 128 II-18. Legacy of Dharsen ____________________ 130 II-19. The Moodbidri Pandulipis _______________ 137 II-20. Content of Moodbidri Pandulipis __________ 144 II-21. Kakka Takes the Challenge ______________ 149 II-22. About Kakka _________________________ 155 II-23. Move for Shatkhandagam _______________ 163 II-24. Basis of the Discord in the Teamwork ______ 173 II-25. Significance of the Dhavla _______________ 184 II-26. Jeev Samas Gatha _____________________ 187 II-27. Uses of the Words from the Past ___________ 194 II-28. Biographical Sketches __________________ 218 II - 1 Preface to Volume II It's a poor memory that only works backwards. - Alice in Wonderland (White Queen). Significance of the past emerges if it gives meaning and context to uncertain world. -
Life of Mahavira As Described in the Jai N a Gran Thas Is Imbu Ed with Myths Which
T o be h a d of 1 T HE MA A ( ) N GER , T HE mu Gu ms J , A llahaba d . Lives of greatmen all remin d u s We can m our v s su m ake li e bli e , A nd n v hi n u s , departi g , lea e be d n n m Footpri ts o the sands of ti e . NGF LL W LO E O . mm zm fitm m m ! W ‘ i fi ’ mz m n C NT E O NT S. P re face Introd uction ntrod uctor remar s and th i I y k , e h storicity of M ahavira Sources of information mt o o ica stories , y h l g l — — Family relations birth — — C hild hood e d ucation marriage and posterity — — Re nou ncing the world Distribution of wealth Sanyas — — ce re mony Ke sh alochana Re solution Seve re pen ance for twe lve years His trave ls an d pre achings for thirty ye ars Attai n me nt of Nirvan a His disciples and early followers — H is ch aracte r teachings Approximate d ate of His Nirvana Appendix A PREF CE . r HE primary con dition for th e formation of a ” Nation is Pride in a common Past . Dr . Arn old h as rightly asked How can th e presen t fru th e u u h v ms h yield it , or f t re a e pro i e , except t eir ” roots be fixed in th e past ? Smiles lays mu ch ’ s ss on h s n wh n h e s s in his h a tre t i poi t , e ay C racter, “ a ns l n v u ls v s n h an d N tio , ike i di id a , deri e tre gt su pport from the feelin g th at they belon g to an u s u s h h th e h s of h ill trio race , t at t ey are eir t eir n ss an d u h u s of h great e , o g t to be perpet ator t eir is of mm n u s im an h n glory . -
Publications Received by the Regional Editor for South-Asia (From January 2010 to December 2011)
Publications received by the regional editor for South-Asia (from January 2010 to December 2011) Autor(en): Bronkhorst, Johannes Objekttyp: Article Zeitschrift: Asiatische Studien : Zeitschrift der Schweizerischen Asiengesellschaft = Études asiatiques : revue de la Société Suisse-Asie Band (Jahr): 66 (2012) Heft 2 PDF erstellt am: 08.10.2021 Persistenter Link: http://doi.org/10.5169/seals-306447 Nutzungsbedingungen Die ETH-Bibliothek ist Anbieterin der digitalisierten Zeitschriften. Sie besitzt keine Urheberrechte an den Inhalten der Zeitschriften. Die Rechte liegen in der Regel bei den Herausgebern. Die auf der Plattform e-periodica veröffentlichten Dokumente stehen für nicht-kommerzielle Zwecke in Lehre und Forschung sowie für die private Nutzung frei zur Verfügung. Einzelne Dateien oder Ausdrucke aus diesem Angebot können zusammen mit diesen Nutzungsbedingungen und den korrekten Herkunftsbezeichnungen weitergegeben werden. Das Veröffentlichen von Bildern in Print- und Online-Publikationen ist nur mit vorheriger Genehmigung der Rechteinhaber erlaubt. Die systematische Speicherung von Teilen des elektronischen Angebots auf anderen Servern bedarf ebenfalls des schriftlichen Einverständnisses der Rechteinhaber. Haftungsausschluss Alle Angaben erfolgen ohne Gewähr für Vollständigkeit oder Richtigkeit. Es wird keine Haftung übernommen für Schäden durch die Verwendung von Informationen aus diesem Online-Angebot oder durch das Fehlen von Informationen. Dies gilt auch für Inhalte Dritter, die über dieses Angebot zugänglich sind. Ein Dienst der ETH-Bibliothek ETH Zürich, Rämistrasse 101, 8092 Zürich, Schweiz, www.library.ethz.ch http://www.e-periodica.ch PUBLICATIONS RECEIVED BY THE REGIONAL EDITOR FOR SOUTH-ASIA FROM JANUARY 2010 TO DECEMBER 2011) Achard, Jean-Luc ed.) 2010): Etudes tibétaines en l’honneur d’Anne Chayet. Genève: Droz. Ecole Pratiques des Hautes Etudes, sciences historiques et philologiques – II; Hautes études orientales – Extreme-Orient 12/49.) Acta Comparanda 21 Faculty for Comparative Study of Religions, Antwerpen, Belgium). -
Aesthetic Philosophy of Abhina V Agupt A
AESTHETIC PHILOSOPHY OF ABHINA V AGUPT A Dr. Kailash Pati Mishra Department o f Philosophy & Religion Bañaras Hindu University Varanasi-5 2006 Kala Prakashan Varanasi All Rights Reserved By the Author First Edition 2006 ISBN: 81-87566-91-1 Price : Rs. 400.00 Published by Kala Prakashan B. 33/33-A, New Saket Colony, B.H.U., Varanasi-221005 Composing by M/s. Sarita Computers, D. 56/48-A, Aurangabad, Varanasi. To my teacher Prof. Kamalakar Mishra Preface It can not be said categorically that Abhinavagupta propounded his aesthetic theories to support or to prove his Tantric philosophy but it can be said definitely that he expounded his aesthetic philoso phy in light of his Tantric philosophy. Tantrism is non-dualistic as it holds the existence of one Reality, the Consciousness. This one Reality, the consciousness, is manifesting itself in the various forms of knower and known. According to Tantrism the whole world of manifestation is manifesting out of itself (consciousness) and is mainfesting in itself. The whole process of creation and dissolution occurs within the nature of consciousness. In the same way he has propounded Rasadvaita Darsana, the Non-dualistic Philosophy of Aesthetics. The Rasa, the aesthetic experience, lies in the conscious ness, is experienced by the consciousness and in a way it itself is experiencing state of consciousness: As in Tantric metaphysics, one Tattva, Siva, manifests itself in the forms of other tattvas, so the one Rasa, the Santa rasa, assumes the forms of other rasas and finally dissolves in itself. Tantrism is Absolute idealism in its world-view and epistemology. -
Anekantavada As a Dialethic Discourse Dr Tinu Ruparell Department of Religious Studies, University of Calgary
Pluralism, Perspectivalism and Durability: anekantavada as a dialethic discourse Dr Tinu Ruparell Department of Religious Studies, University of Calgary Religious Plurality This strikes at the substance metaphysics of Jainism and is beyond the scope of the present discussion, however a response Religious Pluralism is both a fact of human history as well as a potential Jaina perspectivalism is closer to what Janet Soskice, drawing upon was developed to this challenge. Whereas traditional western logic threat to cohesive social structures, fidelity in knowledge transmission, discussions in the philosophy of science, rightly points out when she is bivalent - its possible states being only True or False - Jaina and coherent meaning production, political consensus, ethical motivation and argues that the world in which we live is so complex that it will never be Buddhist logic admits four possible states: True, False, Both and existential ease. While in many ways laudable, religious pluralism can able to be comprehended in a single theory. Reality, in this sense, Neither. Where Madhyamīkas take the negative (Neither) way, the also be problematically disconcerting. The threat can be met through always surpasses our ability to describe it. This is an old insight and Jainas accept the positive ‘Both’ state. This separate non- several strategies, each of which tends towards either the one or the Aquinas stated it well, writing, “there is nothing to stop a thing that is reducible logical state they call avaktavya (inexpressible). many. This can be understood as a tension between a universal or objectively more certain by its nature from appearing subjectively less homogenising (centripetal) force or a pluralising, particularising certain to us because of the disability of our minds … we are like bats, Distinguished from apophatic silence, Matilal suggest that the (centrifugal) force. -
January, 2011
Volume : 126 Issue No. : 126 Month : January, 2011 My soul characterised by knowledge and faith is alone eternal. All other phases of my existence to which I am attached are external occurrences that are transitory. Mahavira (Niyamasara, 99) TEMPLES SEVERAL HINDU AND JAIN TEMPLES FACE DEMOLITION IN THE MANGALORE AREA Mangalore, The Supreme Court has stated that 1,201 Hindu and 17 Jain places of worship are currently under threat of being demolished because they are considered to be religious institutions that are located in public places and apparently fall under a list of unauthorized religious construction. Mohan Gowda, Hindu Jana Jagruti Vedike spokesperson stated that the government has decided to go ahead with demolishing this large number of religious structures. The verdict of the Supreme Court clearly states that all religious structures that are built after December 7, 2009 must be demolished and most of these religious structures are Hindu temples across Mangalore. With regards to those places of worship built before December 7, 2009–they will be examined case by case before a decision is made for whether they will become regularized structures, relocated or demolished. A very short notice has been given with no opportunity for appeal and the state government in its affidavit to the Supreme Court has agreed to clear all illegal religious structures by the end of this month. Gowda further stated that although the Supreme Court has allowed for temples that are over 30 years old to be regularized, the Karnataka government is simply seeking to demolish because the process of regularizing will be time consuming and not worth their time.