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Buddhism and Responses to Disability, Mental Disorders and Deafness in Asia
Buddhism and Responses to Disability, Mental Disorders and Deafness in Asia. A bibliography of historical and modern texts with introduction and partial annotation, and some echoes in Western countries. [This annotated bibliography of 220 items suggests the range and major themes of how Buddhism and people influenced by Buddhism have responded to disability in Asia through two millennia, with cultural background. Titles of the materials may be skimmed through in an hour, or the titles and annotations read in a day. The works listed might take half a year to find and read.] M. Miles (compiler and annotator) West Midlands, UK. November 2013 Available at: http://www.independentliving.org/miles2014a and http://cirrie.buffalo.edu/bibliography/buddhism/index.php Some terms used in this bibliography Buddhist terms and people. Buddhism, Bouddhisme, Buddhismus, suffering, compassion, caring response, loving kindness, dharma, dukkha, evil, heaven, hell, ignorance, impermanence, kamma, karma, karuna, metta, noble truths, eightfold path, rebirth, reincarnation, soul, spirit, spirituality, transcendent, self, attachment, clinging, delusion, grasping, buddha, bodhisatta, nirvana; bhikkhu, bhikksu, bhikkhuni, samgha, sangha, monastery, refuge, sutra, sutta, bonze, friar, biwa hoshi, priest, monk, nun, alms, begging; healing, therapy, mindfulness, meditation, Gautama, Gotama, Maitreya, Shakyamuni, Siddhartha, Tathagata, Amida, Amita, Amitabha, Atisha, Avalokiteshvara, Guanyin, Kannon, Kuan-yin, Kukai, Samantabhadra, Santideva, Asoka, Bhaddiya, Khujjuttara, -
Chapter One an Introduction to Jainism and Theravada
CHAPTER ONE AN INTRODUCTION TO JAINISM AND THERAVADA BUDDfflSM CHAPTER-I An Introduction to Jainism and Theravada Buddhism 1. 0. History of Jainism "Jainism is a system of faith and worship. It is preached by the Jinas. Jina means a victorious person".' Niganthavada which is mentioned in Buddhist literature is believed to be "Jainism". In those days jinas perhaps claimed themselves that they were niganthas. Therefore Buddhist literature probably uses the term 'nigantha' for Jinas. According to the definition of "Kilesarahita mayanti evamvaditaya laddhanamavasena nigantho" here nigantha (S. nkgrantha) means those who claimed that they are free from all bonds.^ Jainism is one of the oldest religions of the world. It is an independent and most ancient religion of India. It is not correct to say that Jainism was founded by Lord Mahavlra. Even Lord Parsva cannot be regarded as the founder of this great religion. It is equally incorrect to maintain that Jainism is nothing more than a revolt against the Vedic religion. The truth is that Jainism is quite an independent religion. It has its own peculiarities. It is flourishing on this land from times immemorial. Among Brahmanic and i^ramanic trends, Jainism, like Buddhism, represents ^ramanic culture. In Buddhist literatures, we can find so many 'GJ, 1 ^ DNA-l, P. 104 informations about Jainism. The Nigantha Nataputta is none else but Lord Mahavlra.^ 1.1. Rsabhadeva According to tradition, Jainism owes its origin to Rsabha, the first among the twenty-four Tirthankaras. The rest of the Trrthahkaras are said to have revived and revealed this ancient faith from time to time. -
Lord Mahavira Publisher's Note
LORD MAHAVIRA [A study in Historical Perspective] BY BOOL CHAND, M.A. Ph.D (Lond.) P. V. Research Institute Series: 39 Editor: Dr. Sagarmal Jain With an introduction by Prof. Sagarmal Jain P.V. RESEARCH INSTITUTE Varanasi-5 Published by P.V. Research Institute I.T.I. Road Varanasi-5 Phone:66762 2nd Edition 1987 Price Rs.40-00 Printed by Vivek Printers Post Box No.4, B.H.U. Varanasi-5 PUBLISHER’S NOTE 1 Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version The book ‘Lord Mahavira’, by Dr. Bool Chand was first published in 1948 by Jaina Cultural Research Society which has been merged into P.V. Research Institute. The book was not only an authentic piece of work done in a historical perspective but also a popular one, hence it became unavailable for sale soon. Since long it was so much in demand that we decided in favor of brining its second Edition. Except some minor changes here and there, the book remains the same. Yet a precise but valuable introduction, depicting the relevance of the teachings of Lord Mahavira in modern world has been added by Dr. Sagarmal Jain, the Director, P.V. Research Institute. As Dr. Jain has pointed out therein, the basic problems of present society i.e. mental tensions, violence and the conflicts of ideologies and faith, can be solved through three basic tenets of non-attachment, non-violence and non-absolutism propounded by Lord Mahavira and peace and harmony can certainly be established in the world. -
Indian Philosophy Encyclopædia Britannica Article
Indian philosophy Encyclopædia Britannica Article Indian philosophy the systems of thought and reflection that were developed by the civilizations of the Indian subcontinent. They include both orthodox (astika) systems, namely, the Nyaya, Vaisesika, Samkhya, Yoga, Purva-mimamsa, and Vedanta schools of philosophy, and unorthodox (nastika) systems, such as Buddhism and Jainism. Indian thought has been concerned with various philosophical problems, significant among them the nature of the world (cosmology), the nature of reality (metaphysics), logic, the nature of knowledge (epistemology), ethics, and religion. General considerations Significance of Indian philosophies in the history of philosophy In relation to Western philosophical thought, Indian philosophy offers both surprising points of affinity and illuminating differences. The differences highlight certain fundamentally new questions that the Indian philosophers asked. The similarities reveal that, even when philosophers in India and the West were grappling with the same problems and sometimes even suggesting similar theories, Indian thinkers were advancing novel formulations and argumentations. Problems that the Indian philosophers raised for consideration, but that their Western counterparts never did, include such matters as the origin (utpatti) and apprehension (jñapti) of truth (pramanya). Problems that the Indian philosophers for the most part ignored but that helped shape Western philosophy include the question of whether knowledge arises from experience or from reason and distinctions such as that between analytic and synthetic judgments or between contingent and necessary truths. Indian thought, therefore, provides the historian of Western philosophy with a point of view that may supplement that gained from Western thought. A study of Indian thought, then, reveals certain inadequacies of Western philosophical thought and makes clear that some concepts and distinctions may not be as inevitable as they may otherwise seem. -
Paryushan & Das Lakshana 2014
JAIN CENTER OF SOUTHERN CALIFORNIA Paryushan & Das Lakshana 2014 8032 Commonwealth Ave Mailing Address: P O Box 549 Buena Park, CA 90621-0549 Phone: 714-523-5246 Monthly Stuti khamemi savva-jive, save jiva khamantu me mitti me savva-bhuesu, veram majjah na kenai In This issue Paryushan program outline Pledges/Nakro available during Paryushan. Paryushan committee contact information Das Lakshana program outline Paryushan Program Outline August 22nd through 29th 2014 Jain festivals are characterized by both internal and external celebrations. The internal celebration is through praying and expressing devotion to Jinas, practicing meditation, spiritual studies, and renunciation. Paryushan and Das Lakshana are an important festival among the Jain festivals. It happens during late August / September commencing on the twelth day of the fortnight of the waning moon cycle and ending in the fourteenth of the fortnight of the waxing moon cycle. This is generally a rainy season in Northern parts of India. During this 18 day period, Jain scholars and monks visit temples and explain the Jain philosophy. Jains during this period practice external austerities such as fasting, limiting their normal activities, long distance travel etc. At the conclusion of the festivities, a lookback is encouraged, and Pratikraman is done for repentance of faults and forgiveness is given and asked for from all living beings. We will be honored to have Jain Scholar Shri Champakbhai Mehta for the Paryushan as our dignitary and Dr. Rameshbhai Parekh for the Daslakshana. Our local scholar Shri Harshadbhai Maniar will conduct English lectures in the evening using Power Point presentations. This year subject is ‘Aagam scriptures - the preaching and doctrines of the Lord Mahavira’. -
Jainism and Buddhism As Enduring Historical Streams
JASO 21/2 (1990): 141-63. JAINISM AND BUDDHISM AS ENDURING HISTORICAL STREAMS MICHAEL CARRITHERS THE Digambar Jainism of southern and western India and the Theravada Buddhism of Sri Lanka are among the world's oldest extant religious traditions. They grew ultimately out of the same soil and shared many of the same problems, if not the same solutions. One line I will pursue in this article is a comparison of the two as enduring historical streams. It is a comparison which I have found extraordinarily useful in giving an account of the two religions. The second line arises from the longevity and variation of the two religions. Over their 2500-year history Theravada and Digambar Jainism alone, quite apart from other closely related sects and schisms, bave each given rise to a wealth of diverse and often mutually contradictory attitudes, practices and forms of life. The longevity and the variation can best be understood, I suggest, by regarding the religions as enduring historical streams, a patterned flow of contingencies and aspirations, routines and imaginative responses. Such a treatment is designed to achieve fidelity to the rich historical and ethnographic material of each religion-and, as I suggest in the conclusion, to offer an alternative to some present practices in anthropology. 141 142 Michael Carrithers l. Methodical Wonder To speak of enduring historical streams is to stress the continuity of the two religions over a period of 2500 years since their origin. This is quite conventional, and accords with the wisdom of Buddhists, Jains, Indologists and anthropologists - with the proviso that Buddhists and Jains would also add a prehistory of uncounted eons to the chronology. -
Economy of Harappan Civilization 2. Domestication of Amimals
Economy of Harappan Civilization 1. Agricultural and Animal husbandry The Harappans grew wheat and barley on a large scale. The other crops grown by them were pulses, cereals, cotton, dates, melons, pea, sesamum and mustard. No clear evidence of rice has been found, except from Rangpur and Lothal were some grains of rice were obtained. Harrapan people were mostly peasants and thus the Harappan civilization was an agro-commercial civilization. Evidences of hoe and plough have been found in Kalibangan and Banawali. 2. Domestication of Amimals Harrapans domesticated sheep, goat, buffalo and pig. They also knew about tiger, camel, elephant, tortoise, deer, various birds, etc. However, they didn’t know about lion. Humpless bull or unicorn was the most important animal for them. They didn’t know about horse, except a jaw bone of horse has been recovered from Surkotado in Gujarat in upper layers of excavation. The Harappans were the earliest people to produce cotton because cotton was first produced in this area. The Greeks called it sindon, which is derived from sindh. 3. Crafts The Harappan culture belongs to the Bronze Age, as the people were very well acquainted with the manufacture and use of bronze.They manufactured not only images and utensils but also various tools and weapons such as axes, saws, knives and spears. Weavers wore clothes of wool and cotton. Leather was also known to them but no evidence of silk has been found. Harappans used to make seals, stone statues, terracotto figurines, etc. Selas were the greatest artistic creation of India valley People. The structures made up of burnt bricks and mud bricks suggest that brick laying was an important craft. -
A Historical and Comparative Analysis of Renunciation and Celibacy in Indian Buddhist Monasticisms
Going Against the Grain: A Historical and Comparative Analysis of Renunciation and Celibacy in Indian Buddhist Monasticisms Phramaha Sakda Hemthep Thesis Submitted for the Degree of Master of Philosophy Cardiff School of History, Archeology and Religion Cardiff University August 2014 i Declaration This work has not previously been accepted in substance for any degree and is not concurrently submitted in candidature for any degree. Signed …………………………… (Phramaha Sakda Hemthep) Date ………31/08/2014….…… STATEMENT 1 This dissertation is being submitted in partial fulfillment of the requirements for the degree of MPhil. Signed …………………………… (Phramaha Sakda Hemthep) Date ………31/08/2014….…… STATEMENT 2 This dissertation is the result of my own independent work/investigation, except where otherwise stated. Other sources are acknowledged by footnotes giving explicit references. A Bibliography is appended. Signed …………………………… (Phramaha Sakda Hemthep) Date ………31/08/2014….…… STATEMENT 3 I confirm that the electronic copy is identical to the bound copy of the dissertation Signed …………………………… (Phramaha Sakda Hemthep) Date ………31/08/2014….…… STATEMENT 4 I hereby give consent for my dissertation, if accepted, to be available for photocopying and for inter-library loan, and for the title and summary to be made available to outside organisations. Signed …………………………… (Phramaha Sakda Hemthep) Date ………31/08/2014….…… STATEMENT 5 I hereby give consent for my dissertation, if accepted, to be available for photocopying and for inter-library loans after expiry of a bar on access approved by the Graduate Development Committee. Signed …………………………… (Phramaha Sakda Hemthep) Date ………31/08/2014….…… ii Acknowledgements Given the length of time it has taken me to complete this dissertation, I would like to take this opportunity to record my sense of deepest gratitude to numerous individuals and organizations who supported my study, not all of whom are mentioned here. -
Special Editor's Introduction: Three Tendencies in Indian Philosophy
SPECIAL EDITOR’S INTRODUCTION: THREE TENDENCIES IN INDIAN PHILOSOPHY Devendra Nath Tiwari Going through the texts on Indian philosophical systems we find that the chief purpose of them is to find a solution against the conflicting ideas, digging out the problems, removing doubts of the opponents and getting freedom from them. Unless the thoughts are not clear they cannot be the part of our conduct. No problem is problem for itself; all problems are imposed at thought level and that is why they can be liquidated and removed by philosophical reflection. Removal of them provides bliss. The texts deal with cultivation of a wonderful capacity that accommodates conflicting situations for the greater purpose of living the life in harmony and peace. Great thoughts about the ways of life and the views of life dawn in Vedas and the classical texts. Philosophical systems originated as a safeguard for the maintenance and practice of those great ideas useful for the welfare of the universe. The history of great thoughts is at the same time the history of their critical observation, evaluation and refutation. Arguments in opposition and response in favour not only serve as breath of the protection of those thoughts but promoted Indian philosophical thinking to perfection of Indian culture that comprises the seed of almost all the reflective subtleties which serve as the novelty of the later thinking in India. Three types of tendency in Indian philosophical thinking are apparently observed. First to analyze and reflect on all the arguments popular at a time and then to observe that no argument given for proving the subject and object is steady. -
The Nonhuman and Its Relationship to The
THE UNIVERSITY OF OTTAWA WORLDLY AND OTHER-WORLDLY ETHICS: THE NONHUMAN AND ITS RELATIONSHIP TO THE MEANINGFUL WORLD OF JAINS A DISSERTATION SUBMITTED TO THE FACULTY OF ARTS IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS IN RELIGIOUS STUDIES DEPARTMENT OF CLASSICS AND RELIGIOUS STUDIES © MÉLANIE SAUCIER, OTTAWA, CANADA, 2012 For my Parents And for my Animal Companions CONTENTS Preface i Introduction 1 Definition of Terms and Summary of Chapters: Jain Identity and The Non-Human Lens 2 Methodology 6 Chapter 1 - The Ascetic Ideal: Renouncing A Violent World 10 Loka: A World Brimming with Life 11 Karma, Tattvas, and Animal Bodies 15 The Wet Soul: Non-Human Persons and Jain Karma Theory 15 Soul and the Mechanisms of Illusion 18 Jain Taxonomy: Animal Bodies and Violence 19 Quarantining Life 22 The Flesh of the Plant is Good to Eat: Pure Food for the Pure Soul 27 Jain Almsgiving: Gastro-Politics and the Non-Human Environment 29 Turning the Sacrifice Inwards: The Burning Flame of Tapas 31 Karma-Inducing Diet: Renouncing to Receive 32 Karma-Reducing Diet: Receiving to Renounce 34 Spiritual Compassion and Jain Animal Sanctuaries 38 Chapter 2 – Jainism and Ecology: Taking Jainism into the 21st Century 42 Neo-Orthodox and Eco-Conscious Jains: Redefining Jainism and Ecology 43 The Ascetic Imperative in a “Green” World 45 Sadhvi Shilapi: Treading the Mokşa-Marga in an Environmentally Conscious World 47 Surendra Bothara: Returning to True Form: A Jain Scholar‟s Perspective on the Inherent Ecological Framework of Jainism 51 “Partly Deracinated” Jainism: -
AIIRJ)ISSN 2349 -638X Vol - V Factorissue-VIII AUGUST 2018 ISSN 2349-638X Impact Factor 4.574 4.574 Peer Reviewed and Indexed Journal
AayushiImpact International Interdisciplinary Research Journal (AIIRJ)ISSN 2349 -638x Vol - V FactorIssue-VIII AUGUST 2018 ISSN 2349-638x Impact Factor 4.574 4.574 Peer Reviewed And Indexed Journal AAYUSHI INTERNATIONAL INTERDISCIPLINARY RESEARCH JOURNAL (AIIRJ) Monthly Journal VOL-V ISSUE-VIII Aug. 2018 •Vikram Nagar, Boudhi Chouk, Latur. Address •Tq. Latur, Dis. Latur 413512 (MS.) •(+91) 9922455749, (+91) 8999250451 •[email protected] Email •[email protected] Website •www.aiirjournal.com Email id’s:- [email protected] EDITOR,[email protected] – PRAMOD PRAKASHRAO I Mob.08999250451 TANDALE Page website :- www.aiirjournal.com No. 79 Aayushi International Interdisciplinary Research Journal (AIIRJ) Vol - V Issue-VIII AUGUST 2018 ISSN 2349-638x Impact Factor 4.574 Yapaniya Sangha During the Rule of Chalukyas of kalyana Smt: Nutan S. Desai Ph. D Research Scholar, Dept of History, Karnataka University, Dharwad. Introduction: The Chalukyas of kalian ushered in a new era in history of Deccan. Being the descendents of the Chalukyas of Badami and after defeating they established a vast empire throughout the Dakshinapath from the Narmada down to the kaveri. The period of over two centuries from 973 A.D. to 1200 A.D. witnessed an all round development in political, religious social economic as well as cultural spheres of life in Karnataka. Though their personal creed was Saivism, Jainism, received impetus during the chalukyas of kalyan. Jain records found in the present states of Karnataka, Andhra Pradesh and Maharashtra speak about the flourishing condition of Jainism then. Thila II, the founder of the dynasty was a Patron of the great Jaina poet Ranna. Many other kings of this dynasty viz., Irivbedang Satyasraya, Jagadekamalla Jayasimha II, Someshwar I, Someshwar II, Vikramadity VI, Someshwar III, Thaila III and Someswar IV extended the royal umbrella to Jainism and raised it status by patronizing the Jaina writers and granting lands to Jaina teachers and Jainabasadis. -
The Heart of Jainism
;c\j -co THE RELIGIOUS QUEST OF INDIA EDITED BY J. N. FARQUHAR, MA. LITERARY SECRETARY, NATIONAL COUNCIL OF YOUNG MEN S CHRISTIAN ASSOCIATIONS, INDIA AND CEYLON AND H. D. GRISWOLD, MA., PH.D. SECRETARY OF THE COUNCIL OF THE AMERICAN PRESBYTERIAN MISSIONS IN INDIA si 7 UNIFORM WITH THIS VOLUME ALREADY PUBLISHED INDIAN THEISM, FROM By NICOL MACNICOL, M.A., THE VEDIC TO THE D.Litt. Pp.xvi + 292. Price MUHAMMADAN 6s. net. PERIOD. IN PREPARATION THE RELIGIOUS LITERA By J. N. FARQUHAR, M.A. TURE OF INDIA. THE RELIGION OF THE By H. D. GRISWOLD, M.A., RIGVEDA. PH.D. THE VEDANTA By A. G. HOGG, M.A., Chris tian College, Madras. HINDU ETHICS By JOHN MCKENZIE, M.A., Wilson College, Bombay. BUDDHISM By K. J. SAUNDERS, M.A., Literary Secretary, National Council of Y.M.C.A., India and Ceylon. ISLAM IN INDIA By H. A. WALTER, M.A., Literary Secretary, National Council of Y.M.C.A., India and Ceylon. JAN 9 1986 EDITORIAL PREFACE THE writers of this series of volumes on the variant forms of religious life in India are governed in their work by two impelling motives. I. They endeavour to work in the sincere and sympathetic spirit of science. They desire to understand the perplexingly involved developments of thought and life in India and dis passionately to estimate their value. They recognize the futility of any such attempt to understand and evaluate, unless it is grounded in a thorough historical study of the phenomena investigated. In recognizing this fact they do no more than share what is common ground among all modern students of religion of any repute.