Newsletter of the Centre of Jaina Studies
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Julia A. B. Hegewald
Table of Contents 3 JULIA A. B. HEGEWALD JAINA PAINTING AND MANUSCRIPT CULTURE: IN MEMORY OF PAOLO PIANAROSA BERLIN EBVERLAG Gesamttext_SAAC_03_Hegewald_Druckerei.indd 3 13.04.2015 13:45:43 2 Table of Contents STUDIES IN ASIAN ART AND CULTURE | SAAC VOLUME 3 SERIES EDITOR JULIA A. B. HEGEWALD Gesamttext_SAAC_03_Hegewald_Druckerei.indd 2 13.04.2015 13:45:42 4 Table of Contents Bibliographic information published by Die Deutsche Bibliothek Die Deutsche Bibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographical data is available on the internet at [http://dnb.ddb.de]. All rights reserved No part of this book may be reproduced in any form or by any electronic or mechanical means, including information storage and retrieval systems, without written permission from the publisher or author, except in the case of a reviewer, who may quote brief passages embodied in critical articles or in a review. Coverdesign: Ulf Hegewald. Wall painting from the Jaina Maṭha in Shravanabelgola, Karnataka (Photo: Julia A. B. Hegewald). Overall layout: Rainer Kuhl Copyright ©: EB-Verlag Dr. Brandt Berlin 2015 ISBN: 978-3-86893-174-7 Internet: www.ebverlag.de E-Mail: [email protected] Printed and Hubert & Co., Göttingen bound by: Printed in Germany Gesamttext_SAAC_03_Hegewald_Druckerei.indd 4 13.04.2015 13:45:43 Table of Contents 7 Table of Contents Preface ................................................................................................. 9 Chapter 1 Introduction: Jaina Manuscript Culture and the Pianarosa Library in Bonn Julia A. B. Hegewald ............................................................................ 13 Chapter 2 Studying Jainism: Life and Library of Paolo Pianarosa, Turin Tiziana Ripepi ....................................................................................... 33 Chapter 3 The Multiple Meanings of Manuscripts in Jaina Art and Sacred Space Julia A. -
For One Year. C
Volume : 66 Issue No. : 66 Month : January, 2006 AHIMSA FOUNDATION WISHES A VERY HAPPY & PROSPEROUS NEW YEAR 2006 TO ALL THE ALL PATRONS & READERS TEMPLES PRESIDENT KALAM DECLARES OPEN FIRST MAHAMASTHAKABHISHEKA CEREMONY The hills of Vindhyagiri and Chandragiri in the town of Shravanabelagola resounded with chants of"Bhagawan Bahubali ki jai" as President A. P. J. Abdul Kalam on Sunday, 22nd January 2006 declared open the first Mahamastakabhisheka of the millennium and reiterated the relevance of the Jain tenets of non-violence in a strife-ridden world. Mr. Kalam said the practice of truth, ahimsa and vairagya that are the tenets of Jainism was relevant in modern times and the message of peace and non-violence as enunciated by Bahubali should be taken to all parts of the country. Addressing a vast gathering of Jain munis, nuns, acharyas and devotees who have assembled here from all parts of the world, the President said the spiritual congregation symbolised the continuity of a great tradition, which started in the 3rd century B.C. by Chandragupta Maurya, who settled here with 12,000 sages and munis performing austerities. It is a beautiful sight of people of multiple faiths and affiliations gathering to celebrate a great cultural event. The most sacred meaning of life consists of helping the establishment of peace and harmony on earth. This can only be achieved through the practice of truth, ahimsa and vairagya by all of us," the President said. The Mahamastakabhisheka is held once in 12 years and Sunday's inauguration marked the launching of the events and rituals that will lead up to the grand event of the anointment of the 57-foot statue that will be held Jainsamaj Matrimonial from February 8 to 19. -
December, 2001
Volume : 17 Issue No. : 17 Month : December, 2001 PEACE MARCH FROM VIJAY CHOWK TO INDIA GATE This silent march for Global Non-Violence, Peace and Goodwill was organised on the eve of Salvation Day of Bhagwan Mahavir by Bhagwan Mahavir 2600th Janam Kalyanak Mahotsav Samiti, Delhi. This Sarva Dharam, Sarva Panth rally was led by Jain monks, such as Prof. Mahender Muni, Shri Ravindera Muni, Mata Chandana Mati alongwith spiritual heads and representatives from Boudh, Sikh, Muslim, Christian, Bahai and Arya Samaj faiths. On this occasion a declaration against terrorism was released stressing that Non-Violence should be the base of Community Life. All religious heads should jointly launch a world wide movement against terrorism. They should ensure that places of worship and religious platforms are not allowed to be misused to propagate hatred, violence, intolerance and terrorism. As communal fundamentalism is the seed of growing terrorism, religious leaders should form a global code against this evil Prof. Rattan Jain, Secretary General of Bhagwan Mahavir 2600th Janam Kalyanak Mahotsav Samiti Delhi, said that violence in thought is the mother of terrorism. Hence, Samiti has proposed that An International Ahimsa Academy and "A Global Ahimsa Fund" be constituted to promote experiments, training and use of Non-violence in different spheres of life. Every country should contribute 1% of their spending on armament and military to this Global Ahimsa Fund for the purpose. This would ensure an affective insurance of the world against danger of destruction caused by war and terrorism. Shri Rikhab C. Jain, President of the society said that educational Institutions and should not be allowed in any form and any where in the world to poison the mind of innocent children with the ideology of communal hatred and terrorism. -
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. -
Vivekananda College, Thiruvedakam West
VIVEKANANDA COLLEGE College with Potential for Excellence Reaccredited with ‘A’ Grade (CGPA 3.59 Out Of 4.00) By NAAC (Residential & Autonomous – A Gurukula Institute of Life-Training) (Affiliated to Madurai Kamaraj University) TIRUVEDAKAM WEST MADURAI DISTRICT – 625 234 DEPARTMENT OF HISTORY B.A. HISTORY SYLLABUS (For those who joined in June 2015 and after) (2017-2020 Batch) ABOUT THE COLLEGE Vivekananda College was started by Founder-President Swamiji Chidhbhavanandhaji Maharaj of Sri Ramakrishna Tapovanam, Tirupparaithurai, Trichy in 1971 on the banks of the river Vaigai which is blissfully free from the noise and hurry, the crowds and distraction of the city. Vivekananda College is a residential college functioning under Gurukula pattern. It is Man-making education, that is imparted in this institution, Culture, character and curriculam are the three facets of ideal education that make man a better man. This is possible only when the teacher and taught live together, The Gurukula system of Training is therefore a humble and systematic attempt in reviving the age old GURUGRIHAVASA for wholesome education, Attention to physical culture, devotion to duty, obidence to teachers, hospitality to guests, zest for life, love for the nation, and above all, humility and faith in the presence of God etc. are the values sought to be inculcated. All steps are taken to ensure the required atmosphere for the ideal life training. Vivekananda College, Tiruvedakam West, Madurai District-625 234 is an aided college established in 1971 and offers UG and PG courses. This College is affiliated to the Madurai Kamaraj University, Madurai. The College was reaccredited with ‘A’ grade (CGPA 3.59 out of 4.00) by NAAC IN September 2015. -
RMRL 2011 12.Pdf
2011-12 Cover Page : In commemoration of 125th birth anniversary of mathematical genius Ramanujan Contents 6 Annual Report Narrative 8 Reference Services and Acquisitions 9 Donors List 10 Documentation 10 Reprographic Services 11 Conservation 11 Workshops / Training and Technical Support 12 Indus Research Centre 14 Lectures / Seminars / Exhibitions 17 Audited Financial Statement Main Objectives of the Trust The Roja Muthiah Research Library Trust endeavors to: • undertake and enable development of research libraries and archives relating to south Indian studies in order to serve the needs of scholars; • preserve and conserve documents of value for research; • gather and generate knowledge about libraries and archives; • disseminate that knowledge; • train librarians and archivists; • engage in international collaborative efforts for the betterment of services to readers; and • engage in research in the areas of humanities and social sciences. The Roja Muthiah Research Library Trust’s principle current objectives are maintenance and development of the Roja Muthiah Research Library and affiliated bodies such as the Indus Research Centre. 11-12 We acknowledge with gratitude the support of Prof. M. Anandakrishnan Mr. Chidambaranathan & Family Dr. R. Champakalakshmi, Chennai Mr. Durai Arasu, Chennai Government of Tamilnadu Institute of Mathematical Sciences, Chennai Dr. Iravatham Mahadevan, Chennai Lawrence Berkeley National Laboratory, USA Madan Puraskar Pustakalaya, Nepal Mrs. Mina Swaminathan Prof. M. S. Swaminathan, Chairman, MSSRF, Chennai Tata Institute of Fundamental Research, Mumbai And all the donors who have generously supported the library 5 Annual Report Narrative The year 2011-2012 proved to be a challenging one for Roja Muthiah Research Library (RMRL). Three major projects conceived by RMRL did not receive funding to date and currently, there are no new projects in hand. -
Indian Archaeology 1976-77 a Review
INDIAN ARCHAEOLOGY 1976-77 —A REVIEW EDITED BY B. K. THAPAR Director General Archaeological Survey of India ARCHAEOLOGICAL SURVEY OF INDIA GOVERNMENT OF INDIA NEW DELHI 1980 Cover: 1, decorated terracotta tile from Harwan (p. 94) ; 2, copper-plate from Anekannambadi (pp. 59-60) ; and 3, inscribed seal from Sanghol (pp. 78-79). 1980 ARCHAEOLOGICAL SURVEY OF INDIA GOVERNMENT OF INDIA Price : Rs. 65-00 PRINTED AT NABA MUDRAN PRIVATE LTD., CALCUTTA, 700 004 PREFACE This issue of the Review for 1976-77, like its twenty-three earlier ones, includes matter on the archaeological activities in the country during the previous year. The matter, as is well known, has come from diverse sources—State Departments of Archaeology, Universities, museums, research institutions and laboratories and the various offices of the Archaeological Survey of India—and I gratefully acknowledge the cooperation of all those whose contributions have been incorporated here. In the course of sorting and editing this vast mass of material, which is ever expanding, some errors are likely to creep in, and if there are any, I must apologize for them. At the same time I feel that if the contributors could supply their respective reports in the format followed in the successive issues of the Review, we may perhaps be able to eliminate possible inaccuracies; this, incidentally would also help us in bringing out the publication on time. I heartely thank my colleagues in the Archaeological Survey of India who have helped me in bringing out this volume, this being the fourth within a span of just one year. -
GONE to the DOGS in ANCIENT INDIA Willem Bollée
GONE TO THE DOGS IN ANCIENT INDIA Willem Bollée Gone to the Dogs in ancient India Willem Bollée Published at CrossAsia-Repository, Heidelberg University Library 2020 Second, revised edition. This book is published under the license “Free access – all rights reserved”. The electronic Open Access version of this work is permanently available on CrossAsia- Repository: http://crossasia-repository.ub.uni-heidelberg.de/ urn: urn:nbn:de:bsz:16-crossasiarep-42439 url: http://crossasia-repository.ub.uni-heidelberg.de/4243 doi: http://doi.org/10.11588/xarep.00004243 Text Willem Bollée 2020 Cover illustration: Jodhpur, Dog. Image available at https://pxfuel.com under Creative Commons Zero – CC0 1 Gone to the Dogs in ancient India . Chienne de vie ?* For Johanna and Natascha Wothke In memoriam Kitty and Volpo Homage to you, dogs (TS IV 5,4,r [= 17]) Ο , , ! " #$ s &, ' ( )Plato , * + , 3.50.1 CONTENTS 1. DOGS IN THE INDUS CIVILISATION 2. DOGS IN INDIA IN HISTORICAL TIMES 2.1 Designation 2.2 Kinds of dogs 2.3 Colour of fur 2.4 The parts of the body and their use 2.5 BODILY FUNCTIONS 2.5.1 Nutrition 2.5.2 Excreted substances 2.5.3 Diseases 2.6 Nature and behaviour ( śauvana ; P āli kukkur âkappa, kukkur āna ṃ gaman âkāra ) 2.7 Dogs and other animals 3. CYNANTHROPIC RELATIONS 3.1 General relation 3.1.1 Treatment of dogs by humans 3.1.2 Use of dogs 3.1.2.1 Utensils 3.1.3 Names of dogs 2 3.1.4 Dogs in human names 3.1.5 Dogs in names of other animals 3.1.6 Dogs in place names 3.1.7 Treatment of humans by dogs 3.2 Similes -
Secondary Indian Culture and Heritage
Culture: An Introduction MODULE - I Understanding Culture Notes 1 CULTURE: AN INTRODUCTION he English word ‘Culture’ is derived from the Latin term ‘cult or cultus’ meaning tilling, or cultivating or refining and worship. In sum it means cultivating and refining Ta thing to such an extent that its end product evokes our admiration and respect. This is practically the same as ‘Sanskriti’ of the Sanskrit language. The term ‘Sanskriti’ has been derived from the root ‘Kri (to do) of Sanskrit language. Three words came from this root ‘Kri; prakriti’ (basic matter or condition), ‘Sanskriti’ (refined matter or condition) and ‘vikriti’ (modified or decayed matter or condition) when ‘prakriti’ or a raw material is refined it becomes ‘Sanskriti’ and when broken or damaged it becomes ‘vikriti’. OBJECTIVES After studying this lesson you will be able to: understand the concept and meaning of culture; establish the relationship between culture and civilization; Establish the link between culture and heritage; discuss the role and impact of culture in human life. 1.1 CONCEPT OF CULTURE Culture is a way of life. The food you eat, the clothes you wear, the language you speak in and the God you worship all are aspects of culture. In very simple terms, we can say that culture is the embodiment of the way in which we think and do things. It is also the things Indian Culture and Heritage Secondary Course 1 MODULE - I Culture: An Introduction Understanding Culture that we have inherited as members of society. All the achievements of human beings as members of social groups can be called culture. -
Distinguishing the Two Siddhasenas
Journal of Indian and Buddhist Studies, Vol. 48, No. 1, December 1999 Distinguishing the Two Siddhasenas FUJINAGA Sin Sometimes different philosophers in the same traditiion share the same name. For example, Dr. E. Frauwallner points out that there are two Buddhist philosophers who bear the name Vasubandu." Both of these philosophers are believed to have written important works that are attributed to that name. A similar situation can sometimes be found in the Jaina tradition, and sometimes the situation arises even when the philosophers are in different traditions. For exam- ple, there are two Indian philosophers who are called Haribhadra, one in the Jain tradition, and one in the Buddhist tradition. This paper will argue that one philosopher named Siddhasena, the author of the famous Jaina work, the Sammatitarka, should be distinguished from another philosopher with the same name, the author of the Nvavavatara, a work which occupies an equally important position in Jaina philosophy- 2) One reason to argue that the authors of these works are two different persons is that the works are written in two different languages : the Sammatitarka in Prakrit ; the Nvavavatara in Sanskrit. In the Jaina tradition, it is extremely unusual for the same author to write philosophical works in different languages, the usual languages being either Prakrit or Sanskrit, but not both. Of course, the possibility of one author using two languages cannot be completely eliminated. For example, the Jaina philosopher Haribhadra uses both Prakrit and Sanskrit. But even Haribhadra limits himself to one language when writing a philosophical .work : his philosophical works are all written in Sanskrit, and he uses Prakrit for all of his non-philosophical works. -
The Jaina Cult of Relic Stūpas
The Jaina Cult of Relic Stūpas Peter Flügel1 (SOAS) Abstract This article gives an overview of recent findings on the thriving cult of bone relic stūpas in contemporary Jaina culture. Although Jaina doctrine rejects the worship of material objects, fieldwork in India on the hitherto unstudied current Jaina mortuary rituals furnished clear evidence for the ubiquity of bone relic stūpas and relic venera- tion across the Jaina sectarian spectrum. The article discusses a representative case and assesses the significance of the overall findings for the history of religions. It also offers a new theoretical explanation of the power of relics. Keywords Jaina relic stūpas, mortuary rituals, Vallabha Samudāya, cultural unconscious, theory of generalized symbolic media, relics as social forms 1) I am indebted to Ācārya Vijaya Virendra Sūri, Muni Rajendra Vijaya, Sādhvī Suvratā Śrī, Rāj Kumār Jain, Tejpāl Jain, Vinod N. Dalal, Kīrti Prasād Jain, N. P. Jain, S. Sheth, M. P. Sheth and other members and supporters of the Vallabha Samudāya for their generous help during field research in India, and to Janet Leigh Foster for enhancing the quality of the photos of images selected from the photo albums of the Vallabha Smāraka which were taken with permission. Without the support of Ācārya Mahāprajña, Ācārya Śivmuni, Pravartaka Umeśmuni, Salāhakāra Dineś Muni, Upap- ravartaka Gautama Muni, Sādhvī Ārcanā, Mūḍabidarī Bhatṭ ārakạ Cārukīrti, Sohanlāl Sañcetī, and other Jains in India, my research on Jaina relic stūpas would not have been possible. I would like to thank all of them. I also wish to express my gratitude to Bansidhar Bhatt, Willem B. -
Lf?S> "Msftjt'- -^Y^ - Jr* ^ AMBODHI
/ ARl'BftLY *fl^ ) \rf 13 ,1984 MARCH, >I98S Kos. 1-4 ' : iSH 0^ -'X'^' lf?S> "msftJt'- -^y^ - Jr* ^ AMBODHI ARTERLY ) APRIL 1984 MARCH 1985 13 Nos. 1-4 |>RS iUKH MALVANIA ; BETAI SSHASTRI L: D. INSTITUTE OF INDOtOGY, AHMBDABAD-9 : Editors : . Pt, D. D. Malvania Dr. R. S Betai Dr. Y. S. Shastri Board of Experts Pt. D. D. Malvania Dr. H. C. Bhayani Dr. E. A. Solomon Dr. M. A. Dhaky Dr. R. N. Mehta Dr. K. R. Chandra Dr. J. C. Sikdar Dr. R. S. Betai Dr. Y. S. Shastri Contents Refutatiou of Advaita Vedanta in Major Jain Works 1-13 Yajneshwar S. Shastri Unpublished Inscription of Rang Sariga 15 Raghvcndra Manohar Ksvyabandha or Vakyavinyssa 17-23 R. S. Betai Conception of Maya (illusion) In Asanga's Vijnanavada Buddhism 25-34 Y. S, Shastri Bhatti as Quoted in the Durghatavrtti 35-56 Nilanjana S. Shah 'Kasirsja' of Bhasa An Appraisal 57-72 Sudarshan Kumar Sharma Buddhism Vs. Manusmrti 73-78 Jaya R. Betai & Ramesh S. Betai - Avidyg Its Agraya and Visaya 79-99 E. A. Solomon - Vardhaaltna S'uri's Apabhra-m^a Metres 101-109 H. G, Bhayani and Origin Development of Jaina Sangha 111-119 /. C. Sikdar Rasa and its Pleasurable Nature 121-134 V. M. Kulkarni '-HRl M'x-MV >H'4H MM-U Review 63-80 REFUTATION OF ADVAITA VEDANTA IN MAJOR JAINA WORKS* Yajneshwar S. Shastri of Indian History philosophy tells us that all the systems of Indian Philosophy developed in the atmosphere of freedom of thought. There was a tradition in Indian Philosophical platform to present opponent's-, view first known as the Purvapaksa (prior view) and then establishment of one/s own view by refuting opponent's star.d point known as the Uttarapaksa or Siddhanta (conclusion).