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Theological Studies Faculty Works Theological Studies 7-2000 Sources for the Study of Jaina Philosophy: A Bibliographic Essay Christopher Key Chapple Loyola Marymount University, [email protected] Follow this and additional works at: https://digitalcommons.lmu.edu/theo_fac Part of the Religion Commons Recommended Citation Chapple, Christopher Key. "Sources for the Study of Jaina Philosophy: A Bibliographic Essay." Philosophy East & West 50, 3 (2000): 408-411 This Article is brought to you for free and open access by the Theological Studies at Digital Commons @ Loyola Marymount University and Loyola Law School. It has been accepted for inclusion in Theological Studies Faculty Works by an authorized administrator of Digital Commons@Loyola Marymount University and Loyola Law School. For more information, please contact [email protected]. SOURCES FOR THE STUDY OF JAINA PHILOSOPHY: A BIBLIOGRAPHIC ESSAY Christopher Key Chapple Departmentof TheologicalStudies, Loyola Marymount University This essay will seek to identifysome primarytitles in the area of Jaina philosophy, focusing on English-languagematerials published largely in the twentieth century. Thisessay will not include a surveyof social science studies of Jainismand will also not include festschriftsor other collections of essays. I will firstprovide a briefsurvey of individualbooks and series and then offer more extensive commentaryon two books published within the past five years: ThatWhich Is (NathmalTatia's transla- tion of Umasvati's Tattvarthasutra)and Jaina Philosophy and Religion (Nagin J. Shah'stranslation of Nyayavijayaji'sJaina Darsana). Perhapsthe earliestsurvey of Jainaphilosophy can be found in the SacredBooks of the Easttranslations by HermannJacobi, who publishedthe Acarahgaand Kalpa Sutrasin 1885 and the Uttaradhyayannaand SutrakrtahgaSutras in 1895. Jagman- derlal Jaini's The Outlines of Jainism,published by CambridgeUniversity Press in 1916, lays out the basic premises of Jaina thought regardingthe nature of reality, logic, ethics, and liberation. It includes helpful charts, tables, and stories. For a concise introductionthis book in many ways has not been surpassed. The next majorresources to appear, though sometimes hard to locate, are two series of books: the Sacred Books of the Jainasand the L. D. Series publishedby the LalbahiDalpatbhai Bharati Sanskriti Vidyamandira in Ahmedabad. Both series in- clude titles by individual authors that provide access to the major aspects of Jaina philosophy. Titles in the Sacred Books of the Jains include the TattvarthasOtra or TattvarthadigamaSutra of Umasvati, translatedby J. L. Jaini (1920), and the Purusartha-Siddhyupayaof the Digambarascholar Amrtacandra,translated by Ajit Prasada(1933). The L. D. Series, encompassing over one hundredbooks on both Digambaraand SvetambaraJainism, includes general studies, editions of Sanskrittexts, and translationsof texts into Hindi and English.Some notable titles include English translationsby K. K. Dixit of Haribhadra'sYogabindu (1968) and Yogad.rstisamuc- caya (1970) and the Prasamaratiprakarana,attributed to UmasvatiVacaka, critically edited and translatedby YajneshwarS. Shastri(1989). Other titles include T. G. Khalgati'sKarma and Rebirth(1971) and Suzuko Ohira'sA Studyof the Tattvartha- sutra with Bhasya (1982). These works provide fertile ground for exploring some majortopics of Jainathought, though in nearlyall instances more work can be pur- sued in the areas identified. Helmuth van Glassenapp's book The Doctrine of Karmanin Jain Philosophy (Bombay:Bai VijibaiJivanlal Panalal Charity Fund, 1942) summarizesthe exhaustive Jaina discussion of karma. Nathmal Tatia's Studies in Jaina Philosophy(Varanasi: 408 Philosophy East & West Volume 50, Number 3 July 2000 408-411 ? 2000 by University of Hawai'i Press JainaCultural Research Society, 1951) providesa detailed surveyof majoraspects of Jaina thought. Vilas Sangave's Jaina Community:A Social Survey (1959), which includes a discussion of Jainaphilosophy, has been updated in a new edition titled Jaina Religion and Community (Long Beach: Long Beach Publications, 1997). Walther Schubring'sThe Doctrine of the Jainas (Delhi: Motilal Banarsidass,1962) gives a comprehensive overview of Jaina thought and history.Mohan Lal Mehta's Jain Philosophyalso presentsthe basic philosophicalteachings (Varanasi:Parshva- nath VidyashramResearch Institute, 1971). Two books published in the past twenty years have made informationon the Jainatraditions broadly available: Padmanabh S. Jaini'sThe Jaina Path of Purification (Universityof CaliforniaPress, 1979) and Paul Dundas' The Jains (London:Rout- ledge, 1992). Jaini's work includes a comprehensive introductionto the primary featuresof Jaina religion and philosophy. Dundas provides a similarphilosophical summary and adds additional historical material. Both include extensive biblio- graphic references,though Dundas' book unfortunatelydoes not include diacritical marksfor foreign-languageterms. Within the broader parametersof philosophical discourse, Jaini's later work, Gender and Salvation(University of CaliforniaPress, 1991), examines attitudesto- ward women in the Digambaraand Svetambaratraditions. The formerclaims that women cannot achieve final liberationor kevala because they are not able to fulfill the utmost requirementof total nudity;the latter,which allows clothing to be worn by even its most advanced renouncers,claims that women can in fact achieve Jain- ism's highest goal. William J. Johnson's HarmlessSouls: KarmicBondage and Re- ligious Change in EarlyJainismwith Special Referenceto Umasvatiand Kundakunda (Delhi: Motilal Banarsidass,1995) examines the rise of lay religiositythrough adap- tations in Jainathought and practice.My own book, Nonviolence to Animals, Earth, and Self in Asian Traditions(State University of New YorkPress, 1993), places Jaina thought in dialogue with issues of animal rights,theological pluralism,and the end- of-life debate, examiningJaina animal protection,claims of religioustolerance, and the fast unto death (sallekhana/santhara)promulgated in Jainatradition. One of the great debates currentlybeing waged in the area of Jainaphilosophy centers on the issue of the intendedand applied meaningof the philosophyof many- sidedness (anekanta),as Cort'sessay indicates in this issue of Philosophy Eastand West. Forprimary sources on this tradition,two Englishtranslations are particularly helpful for understandingthe purpose and method of examining non-Jainaviews. The first is K. SatchidanandaMurty's translation of Haribhadra'sSaddarsanasa- muccaya (Tenali:Tagore PublishingHouse, 1957). As noted by PhyllisGranoff and Paul Dundas, Haribhadrasuri,an eighth-centurythinker, demonstrated a remarkable interestin understandingthe views of others and presentedaccurate summariesof Hindu and Buddhistschools of thought.The second is F. W. Thomas'translation of The Flower Sprayof the Quodammodo Doctrine: Sri Mallisena'sSyadvadamaiijarT (Delhi: Motilal Banarsidass, 1968). This translation of a thirteenth-centurytext investigatesthe religious and philosophical positions of non-Jainasin a systematic ChristopherKey Chapple 409 manner.Bimal KrishnaMatilal's The CentralPhilosophy of Jainism(Anekanta Vida) (Ahmedabad:L. D. Instituteof Indology, 1981) summarizesthe Jaina insistence on philosophicalcomplexity and explores the sevenfold approachto realityadvocated by Jainathinkers. Parts 2 and 3 of KendallW. Folkert'sScripture and Community: Collected Essayson the Jains, edited by John Cort (Atlanta:Scholar's Press, 1993), presents additionalJaina texts on non-Jainasystems of thought, underscoringthe desire of Jainathinkers to establishthe validityof the Jainaview. Perhapsthe most widely accessible work on Jaina thought is Nathmal Tatia's ThatWhich Is, an Englishtranslation of Umasvati'sTattvartha Sutra, originally pub- lished as part of HarperCollins'Sacred LiteratureSeries and now distributedby AltamiraPress. The TattvarthaSutra, perhaps written as early as the second century C.E.,is accepted by both Digambaraand SvetambaraJainas. As noted by Padmanabh Jaini, it occupies a place in Jainatradition not unlike the YogaSutra of Patahjalior Badarayana'sBrahma Sutra, spawning numerouscommentaries and serving as an essential philosophicalsummary of the Jainasystem. Tatiatranslates the ten sections of the text as follows: Categoriesof Truth,Nature of the Soul, Lower and Middle Regions,Gods, Substances,Inflow of Karma,Vows, KarmicBondage, Inhibitingand Wearing Off Karma,and Liberation.Umasvati includes physics and geography as importantaspects of Jaina philosophy. The translationand summary of various commentarialtraditions makes this an importantand essential resourcefor the study of Jainathought. Another recently published work provides a comprehensive introductionto Jaina thought: Nagin J. Shah's translationof Jaina Darsana, written by Muni Shri Nyayaviyayaji.Written in an engaging and accessible style, Jaina Philosophyand Religion(Delhi: Motilal Banarsidass,1998) covers the primarytopics mentioned in the TattvarthaSOtra, with frequentquotations from the works of Haribhadra(eighth century)and Hemacandra(twelfth century). This book presentsan accurateaccount of Jaina philosophy as taught by Jaina monks within Indiatoday and demonstrates the ongoing presentationof the basic teachings of infinitesouls (jTva),six substances (motion, rest, space, matter,time, and souls), eight karmas(knowledge-covering, vision-covering,feeling-producing, deluding, longevity-determining,body-making, status-determining,and
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  • The Jaina Cult of Relic Stūpas

    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.