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Unit 12 Jainism, Buddhism and Ajivikas*
Intellectual Developments UNIT 12 JAINISM, BUDDHISM AND and Asceticism AJIVIKAS* Structure 12.0 Objectives 12.1 Introduction 12.2 Rise of New Religious Ideas 12.3 Material Milieu 12.4 Gautam Buddha and the Origin of Buddhism 12.4.1 Development of Buddhism 12.5 Origin of Jainism 12.5.1 Teachings of Mahavira 12.5.2 Development of Jainism 12.6 Other Heterodox Ideas 12.7 Ajivikas 12.8 Impact of New Religious Movements 12.9 Summary 12.10 Key Words 12.11 Answers to Check Your Progress Exercises 12.12 Suggested Readings 12.0 OBJECTIVES In this Unit, you will learn about: the background to the rise of new religious ideas during the sixth century BCE; the emergence and growth of Buddhism and Jainism; the main tenets of these religions; the influence these religions came to wield on contemporary society; and the other heterodox ideas prevalent in the sixth century BCE. 12.1 INTRODUCTION The sixth century BCE was an important stage in Indian history as far as the development of new religions is concerned. In this period, we notice a growing opposition to the ritualistic orthodox ideas of the brahmanas. This ultimately led to the emergence of many heterodox religious movements. Among these, Buddhism and Jainism developed into well-organised popular religions. This Unit attempts to analyse the emergence and significance of these new religious ideas. Firstly, it deals with the factors that were responsible for the emergence and growth of heterodox ideas. Then it goes on to explain how the Buddha and This Unit has been adopted from EHI-02, Block 4. -
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. -
Introduction
© Copyright, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher. Introduction The Invention of an Ethnic Nationalism he Hindu nationalist movement started to monopolize the front pages of Indian newspapers in the 1990s when the political T party that represented it in the political arena, the Bharatiya Janata Party (BJP—which translates roughly as Indian People’s Party), rose to power. From 2 seats in the Lok Sabha, the lower house of the Indian parliament, the BJP increased its tally to 88 in 1989, 120 in 1991, 161 in 1996—at which time it became the largest party in that assembly—and to 178 in 1998. At that point it was in a position to form a coalition government, an achievement it repeated after the 1999 mid-term elections. For the first time in Indian history, Hindu nationalism had managed to take over power. The BJP and its allies remained in office for five full years, until 2004. The general public discovered Hindu nationalism in operation over these years. But it had of course already been active in Indian politics and society for decades; in fact, this ism is one of the oldest ideological streams in India. It took concrete shape in the 1920s and even harks back to more nascent shapes in the nineteenth century. As a movement, too, Hindu nationalism is heir to a long tradition. Its main incarnation today, the Rashtriya Swayamsevak Sangh (RSS—or the National Volunteer Corps), was founded in 1925, soon after the first Indian communist party, and before the first Indian socialist party. -
Contributions of Lala Har Dayal As an Intellectual and Revolutionary
CONTRIBUTIONS OF LALA HAR DAYAL AS AN INTELLECTUAL AND REVOLUTIONARY ABSTRACT THESIS SUBMITTED FOR THE AWARD OF THE DEGREE OF ^ntiat ai pijtl000pi{g IN }^ ^ HISTORY By MATT GAOR CENTRE OF ADVANCED STUDY DEPARTMENT OF HISTORY ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 2007 ,,» '*^d<*'/. ' ABSTRACT India owes to Lala Har Dayal a great debt of gratitude. What he did intotality to his mother country is yet to be acknowledged properly. The paradox ridden Har Dayal - a moody idealist, intellectual, who felt an almost mystical empathy with the masses in India and America. He kept the National Independence flame burning not only in India but outside too. In 1905 he went to England for Academic pursuits. But after few years he had leave England for his revolutionary activities. He stayed in America and other European countries for 25 years and finally returned to England where he wrote three books. Har Dayal's stature was so great that its very difficult to put him under one mould. He was visionary who all through his life devoted to Boddhi sattava doctrine, rational interpretation of religions and sharing his erudite knowledge for the development of self culture. The proposed thesis seeks to examine the purpose of his returning to intellectual pursuits in England. Simultaneously the thesis also analyses the contemporary relevance of his works which had a common thread of humanism, rationalism and scientific temper. Relevance for his ideas is still alive as it was 50 years ago. He was true a patriotic who dreamed independence for his country. He was pioneer for developing science in laymen and scientific temper among youths. -
H. Fischer-Tiné: Shyamji Krishnavarma 2018-1-049 Fischer-Tiné, Harald: Shyamji Krishnavarma (Pathfinders). New Delhi: Routledg
H. Fischer-Tiné: Shyamji Krishnavarma 2018-1-049 Fischer-Tiné, Harald: Shyamji Krishnavarma spent decades in the shadows of Indian pol- (Pathfinders). New Delhi: Routledge 2014. itics but which today dominates the main ISBN: 978-0415445542. stage of the world’s largest democracy. India House was owned, operated and Rezensiert von: Chris Moffat, School of Histo- overseen by the accomplished scholar ry, Arts Two, Queen Mary University of Lon- and public figure Shyamji Krishnavarma don (1857–1930), originally from Mandvi in present-day Gujarat but who lived in Eng- Visitors to London’s Highgate Hill are often land as a student in the 1880s and then again drawn, magnetically, off the main road and as a dissident exile from 1897. His influence across Waterlow Park towards the plentiful on and funding for the house is not noted by pilgrimage sites offered by Highgate Ceme- the plaque (he resided nearby at 60 Muswell tery – the burial plots of Karl Marx, George Hill Road), and indeed it is only in the last Eliot, Yusuf Dadoo and many others. But ten to fifteen years that his role as a „freedom if one were to turn right instead of left at fighter“ has come to be commemorated in The Old Crown Pub coming up Highgate India. In a new critical biography, Harald Hill (ignoring for now the call of its „Karl Fischer-Tiné asks why it is that Krishnavarma Marx Tea Rooms“), the leafy residential street disrupts conventional histories of Indian of Cromwell Avenue would reveal another anti-colonialism, arguing that the man’s pilgrimage site in the area’s radical history. -
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. -
PM Hands Over Certificate of Shyamji Krishna Varma's Posthumous
PM hands over certificate of Shyamji Krishna Varma’s posthumous reinstatement to the bar, to Gujarat CM By : INVC Team Published On : 18 Dec, 2015 08:15 PM IST INVC NEWS New Delhi, The Prime Minister, Shri Narendra Modi, today handed over to the Chief Minister of Gujarat Smt. Anandiben Patel, a certificate to mark the posthumous reinstatement to the bar, of Shyamji Krishna Varma. The reinstatement has been done by the Honourable Society of the Inner Temple, London. The certificate had been given to the Prime Minister in the presence of the Prime Minister of UK, David Cameron, during his visit to London last month. The function was organised at Bhuj, Gujarat. Speaking on the occasion, the Prime Minister said Shyamji Krishna Varma was a learned man, who had received great recognition in Kashi. He had actively taken up the cause of Indian Independence in London. The Prime Minister said he is visiting Kutch to attend the conference of Directors General of Police, which had always been held in Delhi, until he had taken the initiative to shift it out of the Capital last year. The Prime Minister expressed happiness that the Rannotsav festival in the Rann of Kutch, has become extremely popular among tourists, and now finds a place in the world tourism map. URL : https://www.internationalnewsandviews.com/pm-hands-over-certificate-of-shyamji-krishna-varmas-posthumous-reinstateme nt-to-the-bar-to-gujarat-cm/ 12th year of news and views excellency Committed to truth and impartiality Copyright © 2009 - 2019 International News and Views Corporation. All rights reserved. -
Lokamanya Tilak G
LOKAMANYA TILAK G. P. PRADHAN Foreword 1. Student and Teacher 2. Dedicated Journalist and Radical Nationalist 3. Four-Point Programme for Swarajya 4. An Ordeal 5. Broad-Based Political Movement 6. Scholar and Unique Leader Index Foreword The conquest of a nation by an alien power does not mean merely the loss of political freedom; it means the loss of one’s self-confidence too. Due to economic exploitation by the ruling power, the conquered nation is deprived of its natural resources and the people lose their sense of self-respect. Slavery leads to moral degradation and it thus becomes essential to restore self-confidence in the people so that they become fearless enough to participate in the struggle for freedom. In this respect Tilak played a pioneering role in India’s freedom struggle. For nearly four decades, he directed his energies to the task of creating the consciousness in the people that swarajya was their birthright. As editor of the Kesafy he opposed the tyrannical British rule and raised his voice against the injustices perpetrated on the Indians. With Chhatrapati Shivaji as his perennial source of inspiration, Tilak appealed to the people to emulate the great Maratha warrior and revive the glorious past. During the famine of 1896, Tilak made a fervent plea that the government must provide relief to the peasants, as stipulated in the Famine Relief Code. When Lord Curzon, the Viceroy of India, partitioned Bengal, the people of Bengal were enraged. Tilak, alongwith Lala Lajpat Rai and Bipin Chandra Pal, made the issue of partition a national cause and appealed to the people to assert their rights. -
Kharavela : the Great Philanthropic Emperor
Orissa Review * April - 2007 Kharavela : The Great Philanthropic Emperor Jayanti Rath Jainism is one of the most ancient religions, which The coronation of Kaharavela seems to have been emerged as a result of pure non-violent and performed with great pomp and grandeur amidst humanitarian approach towards all living beings. high hopes and aspirations, and the young king It grew up with a profound progressive attitude appeared to have cherished the desire to attain and judicious understanding of special the idealism enumerated in ancient scriptures. That requirements and philosophically indispensable he achieved astounding success as a ruler is necessities of the time. The Jaina thinkers had attested to by his biographical account recorded discussed at length long ago as to how one can in the Hathigumpha inscription and by the record protect one's environment and save himself, of his chief queen engraved in the upper storey of society, nation and all creatures form natural the Manchapuri Cave (Udayagiri hill) proudly calamities through non-violence and non- declaring him as Charkravarti Monarch.1 possession and mutual co-operation. Arya Mahameghabahana Cheti-Raja-Vamsa- In the first regnal year, he devoted his Vardhana Maharaja Sri Kharavela, the mighty attention to strengthen the defence of the capital emperor of Kalinga was out and out a Jaina in Kaliga Nagari, the fortification of which had been the true sense of this philosophy. damaged by cyclonic storm (Batyahata) The reign of Kharavela is a significant He repaired "gopur" "prakara" landmark in the history of Orissa. The caves of "Nivesana" (Gateways, ramparts and the palace) Udayagiri and Khandagiri hills and the and made the fort strong and invulnerable. -
SUCCESS KEY TEST SERIES Unit Test- 3
SUCCESS KEY TEST SERIES Unit Test- 3 Std: VIII (E.M) Subject: History & Civics Time: 2Hrs Date : Chapter 8 to 11(His) & 4,5 (Poli) Max Marks: 40 SECTION I : HISTORY Q.1 Rewrite the statements by choosing the appropriate options 3 1) Swatantryaveer Savarkar started a secret organisation of revolutionaries named ___________. (Pandit Shyamji Krishna Varma, Mitramela, Ramsingh Kuka) 2) ____________ was the first stayagrahi of Individual satyagraha. (Andaman and Nicobar, August Kranti, Vinoba Bhave) 3) _________ organized the round table conference in London. (Mahatma Gandhi, Khuda-i-Khidmatgar, Ramsay Mac Donald, Sarojini Naidu) Q.2 Answer the following in one sentences: 2 1) What is the full form of GIP? What is it? 2) Who established the Gadar organisation? Q.3 Complete the following table: (ANY ONE) 3 1) 2) Q.4 Explain the following concepts: (ANY ONE) 2 1) Parallel Government 2) Individual Satyagraha Q.5 Answer the following in 25 to 30 words each: (ANY TWO) 4 1) What was the Gandhi- Irwin pact? 2) Who represented the dalits at round table conference and what he demanded? 3) Why did the Indian National Congress withdraw the Civil Disobedience Movement?* Q.6 Write short notes on: (ANY ONE) 2 1) Literary works of V.D. Savarkar. 2) Vinobha bhave Q.7 Explain the following statements with reasons. (ANY TWO) 4 1) The peasant in Bengal formed their union. 2) The British Government used to protect the landlords and moneylenders. 3) In 1875, farmers from Maharashtra rose in revolt against the atrocities of the landlords. Q.8 Answer the following in brief (ANY TWO) 8 1) What were the features of civil disobedience movement? 2) he revolutionary work in India received assistance from Indian revolutionaries staying abroad. -
A STUDY of JAIN ACTIVITY in WESTERN ORISSA (From C.B.C
OHRJ, Vol. XLVII, No. 1 A STUDY OF JAIN ACTIVITY IN WESTERN ORISSA (From c.B.C. 200–600A.D.) Tirtharaj Bhoi The Indian religions provide an exciting field for study.Because of the Pluralistic expression, it has some problems to be studied. If we peep into the background of the religious studies in Western Orissa, it is very complex situation requiring deep investigation. The main focal point of the Papers is to provide an in-depth information and analytic historical account ofJainism. Jainism has been revealed now and then in every one of these endless succeeding periods of the world by innumerable Trithankaras. The first Tirthankara was Rsabhanatha and the last two were Parsva and Mahavira. In the Jaina literature1, Mahavira, the last Tirthankara of the Jainas, is described as a supreme personality, who was acknowledged as a “great Brahman”, “a great guardian”, ”a great preacher”, “a great pilot” and “a great recluse”. Now-a-days, the perceptions of the social scientist, however, are trying to gain grip on the understanding of the complex phenomena of religion. Religion is viewed primarily as a part of the ideological system which itself emerged on the basis of the material conditions that exist in a particular situation. The religions are also supposed to reform themselves from time to time. Early Development In Ancient Orissa, Jainism played a very eminent role in religious and cultural life of the people. Since the days of the Nandas to the invasion of Ashoka over Kalinga, the political history of Orissa was called a dark period. But we have some reference that much earlier to the Mauryan period there was a great Jaina monarch in Kalinga, called Karakandu,2 who was ruling before Mahavira and after Parsvanatha. -
QJMS Title Index- Volume 1- 100
QJMS Title Index- Volume 1- 100 A Note on George Thibaut’s Translation of Brahmasutra I 1-3 -SHARMA, Arvind-72(1-4) 1981, 66-69 Abhayasasanas and their historical significance -KUPPUSWAMY, G R-66(2) 1975, p.1-8 Abhinavagupta’s Contribution to the theory of Dhavani -KRISHNAMOORTHY, K-38(4) 1948, p.155-166 Abhiras in the Deccan -SALETORE, R N-30(2) 1939, p.147-162 About “Swatantrya Sangramada Smritigalu” -KAMATH, Suryanath U-74(1) 1983, p.83-90 About a “Wild Identification” -HERAS, H-33(1) 1942, p.102-107 Acheulean Artefacts from Lankelapalem, Moprtherm Coastal Andhra -MURTI, D B-76(1-2) 1985, p.29-41 Acheulean occupation at Diguvametta, Sagirelu Valley -MURTHI, D B and others-75(3) 1984, p.283-293 Acheulean Situation in Andhra Pradesh-SRINIVASULU, K-75(2) 1984, p.131- 146 Acheulian Culture of Shorapur Doab, Karnataka -PADDAYYA, K-66(2) 1975, p.9-17 Achievements and Actions of Sir Mirza Ismail-URS, R S Veeraraj-88(4) 1997, p.6- 12 Acting in Kerala -PISHAROTI, K Rama-12(3) 1922, p.282-294 Adapur-A Buddhist Site in Rayalaseema -KAMESWARA RAO, V-90(1-2) 1999, p.43-46 Administration of Criminal Justice in Ancient India -RAMANATHAN, A V-5(2) 1914-15, p.8094 Administration of Justice in the Jeypore Zamindari under the British Raj: An Appraisal-MOHANTY, S and MISRO, R C -100(2) 2009, p.48-65 Administration of the British in India in the first Half of the Nineteenth century - SASTRI, Venkatasubba K N-25(4) 1935, p.212-223 Administration vis-a-vis the Public and the Press during the Regime of Sir Mirza - RAMASWAMY, S R-88(4) 1997, p.13-24 Administrative Machinery in Medieval Karnataka (Third to Seventeenth Century A.D) -KARMARKAR, Anant P-31(3-4) 1941, p.435-451 Administrative set-up in an Andhra Zamindari, Punganur -SHESHAN, K S S- 78(3-4) 1987, p.101-145 Advaita and Sannyasa -JAGADISWARANANDA -24(2) 1933, p.100-106 Advaita Vedanta -RAO, Nagaraja P-30(2) (3) (4) 1939-40, p.207-219; 332-338; 418-422 Aesthetic approach to God: A Study in the Aesthetic elements in Bhakti - YAMUNACHARYA, M-27(1-2) 1936, p.