Jain Universe
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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 . -
Jain Values, Worship and the Tirthankara Image
JAIN VALUES, WORSHIP AND THE TIRTHANKARA IMAGE B.A., University of Washington, 1974 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in THE DEPARTMENT OF ANTHROPOLOGY AND SOCIOLOGY We accept this thesis as conforming to the required standard / THE UNIVERSITY OF BRITISH COLUMBIA May, 1980 (c)Roy L. Leavitt In presenting this thesis in partial fulfilment of the requirements for an advanced degree at the University of British Columbia, I agree that the Library shall make it freely available for reference and study. I further agree that permission for extensive copying of this thesis for scholarly purposes may be granted by the Head of my Department or by his representatives. It is understood that copying or publication of this thesis for financial gain shall not be allowed without my written permission. Department of Anthropology & Sociology The University of British Columbia 2075 Wesbrook Place Vancouver, Canada V6T 1W5 Date 14 October 1980 The main purpose of the thesis is to examine Jain worship and the role of the Jains1 Tirthankara images in worship. The thesis argues that the worshipper emulates the Tirthankara image which embodies Jain values and that these values define and, in part, dictate proper behavior. In becoming like the image, the worshipper's actions ex• press the common concerns of the Jains and follow a pattern that is prized because it is believed to be especially Jain. The basic orientation or line of thought is that culture is a system of symbols. These symbols are implicit agreements among the community's members, agreements which entail values and which permit the Jains to meaningfully interpret their experiences and guide their actions. -
Jain Philosophy and Practice I 1
PANCHA PARAMESTHI Chapter 01 - Pancha Paramesthi Namo Arihantänam: I bow down to Arihanta, Namo Siddhänam: I bow down to Siddha, Namo Äyariyänam: I bow down to Ächärya, Namo Uvajjhäyänam: I bow down to Upädhyäy, Namo Loe Savva-Sähunam: I bow down to Sädhu and Sädhvi. Eso Pancha Namokkäro: These five fold reverence (bowings downs), Savva-Pävappanäsano: Destroy all the sins, Manglänancha Savvesim: Amongst all that is auspicious, Padhamam Havai Mangalam: This Navakär Mantra is the foremost. The Navakär Mantra is the most important mantra in Jainism and can be recited at any time. While reciting the Navakär Mantra, we bow down to Arihanta (souls who have reached the state of non-attachment towards worldly matters), Siddhas (liberated souls), Ächäryas (heads of Sädhus and Sädhvis), Upädhyäys (those who teach scriptures and Jain principles to the followers), and all (Sädhus and Sädhvis (monks and nuns, who have voluntarily given up social, economical and family relationships). Together, they are called Pancha Paramesthi (The five supreme spiritual people). In this Mantra we worship their virtues rather than worshipping any one particular entity; therefore, the Mantra is not named after Lord Mahävir, Lord Pärshva- Näth or Ädi-Näth, etc. When we recite Navakär Mantra, it also reminds us that, we need to be like them. This mantra is also called Namaskär or Namokär Mantra because in this Mantra we offer Namaskär (bowing down) to these five supreme group beings. Recitation of the Navakär Mantra creates positive vibrations around us, and repels negative ones. The Navakär Mantra contains the foremost message of Jainism. The message is very clear. -
The Birth of Jainism Mahavira the Path-Maker
JAINISM - RESPECT FOR ALL LIFE: By Myrtle Langley For a religion of only 3 million people, almost all of whom live in India, Jainism has wielded an influence out of all proportion to its size and its distribution. This influence has been felt most keenly in the modern world through Mahatma Gandhi. Although not himself a Jain, he grew up among Jains and embraced their most distinctive doctrine; non-violence to living beings (Ahimsa). But the influence of Jainism has also been felt in the Jain contribution to India’s banking and commercial life. As Buddhists are followers of the Buddha (the enlightened one), so Jains are the followers of the Jina (the conqueror), a title applied to Vardhamana, last of the great Jain teachers. It is applied also to those men and women who, having conquered their passions and emotions, have achieved liberation and attained perfection. And so the very name Jainism indicates the predominantly ethical character of this religion. THE BIRTH OF JAINISM The period from the seventh to the fifth centuries BC was a turning point in the intellectual and spiritual development of the whole world: it produced, among others, the early Greek philosophers, the great Hebrew prophets, Confucius in China and Zoroaster in Persia. For north India, the sixth century BC was a time of particular social, political and intellectual ferment. The older and more familiar tribal structure of society was disintegrating. In its place were appearing a few great regional kingdoms and a number of smaller tribal groupings known, as republics. These kept some of the characteristics of tribal structure but had little political power, being dependent on the largest of the kingdoms. -
Notes on Modern Jainism
'J UN11 JUI .UBRARYQr c? IEUNIVER%. fHONVSOV | I ! 1 I i r^ 5, 3 ? \E-UNIVER. <~> **- 1 S 'OUJMVJ'iU ' il g i i i I s fc i<^ vvlOS-ANCELfX^ " - ^ <tx-N__^ # = =3 1( ^ Af-UNIVfl% il I fe ^'^ t $ ^ ^*-~- ^ ^ NOTES ON MODERN JAINISM WITH SPECIAL REFERENCE TO THE S'VETA'MBARA, DIGAMBARA AND STHA'NAKAVA'SI SECTS. BY MRS. SINCLAIR STEVENSON, M.A. (T.C.D.) SOMETIME SCHOLAR OF SOMERVILLE COLLEGE, OXFORD. OXFORD S i B. H. BLACKWELL, 50 & 51 BROAD REET LONDON SIMPKIN, MARSHALL & Co, LIMITED SURAT : IRISH MISSION PRESS 1910. Stack Annfv r 333 HVNC LIBELLVM DE TRISTS VITAE SEVERITATE CVM MEAE TVM MARITI MATR! MEMORiAE MONVMENTVM DEDICO QVAE EXEMPLVM LONGE ALIVM SECVTAE NOMEN MATERNVM TAM FELICITER ORNAVERVNT. ** 2029268 PREFACE. THESE notes on Jain ism have been compiled mainly from information supplied to me by Gujarati speaking Jaina, so it has seemed advisable to use the Gujarati forms of their technical terms. It would be impossible to issue this little book without expressing my indebtedness to the Rev. G. P. Taylor, D. D., Principal of the Fleming Stevenson Divinity College, Ahmedabad, who placed all the resources of his valuable library at my disposal, and also to the various Jaina friends who so courteously bore with my interminable questionings. I am specially grateful to a learned Jaina gentleman who read through all the MS. with me, and thereby saved me, I hope, from some of the numerous pitfalls which beset the pathway of anyone who ventures to explore an alien faith. MARGARET STEVENSON. Irish Mission, Rajkot. India. -
Depiction of Yaksha and Yakshi's in Jainism
International Journal of Applied Research 2016; 2(2): 616-618 ISSN Print: 2394-7500 ISSN Online: 2394-5869 Impact Factor: 5.2 Depiction of Yaksha and Yakshi’s in Jainism IJAR 2016; 2(2): 616-618 www.allresearchjournal.com Received: 13-12-2015 Dr. Venkatesha TS Accepted: 15-01-2016 Jainism, one of the oldest living faiths of India, has a hoary antiquity in Karnataka. No doubt, Dr. Venkatesha TS UGC-POST Doctoral Fellow this religion took its birth in North India. However, within a couple of centuries of its birth, Department of Studies and this religionis said to have entered into Karnataka. Jaina tradition ascribes III C.B.C. as the Research in History and date of entry of this religion to south India, and in particular to Karnataka. After this period Archaeology Tumkur Jainism grew from strength to strength and heralded a glorious era, never to be witnessed in University, Tumkur-572103 any part of India, to become a religion next only to Brahmanism in popularity and number. Though Jainism was spread over different parts of south India within the first few centuries of the Christian era, its nucleus as well as the stronghold was southern Karnataka. In fact, it is the general opinion that the history of Jainism in south India is predominantly the history of that religion in Karnataka. Such was the prominence that this religion enjoyed throughout the first millennium A.D. Liberal royal patronage extended by the Kadambas, the Gangas, the Chalukyas of Badami, the Rashtrakutas, the Nolambas, the Kalyana Chalukyas, the Hoysalas, the Vijayanagar rulers and their successors, resulted in the uninterrupted growth of this religion in southern Karnataka. -
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. -
Tirthankaras: “Ford Makers”
Jainism Tirthankaras: “Ford Makers” Tirthankaras: “Ford Makers” Summary: Mahavira was just one of a larger cycle of 24 tirthankaras (Ford-makers), religious pioneers who reveal the truth of Jainism to humanity. Mahavira stands as 24th in the sequence, the final tirthankara of this age. Mahavira is known as a Tirthankara, literally, a “ford-maker,” a spiritual pioneer who is able to ford the river, to cross beyond the perpetual flow of earthly life. Jains do not believe in the concepts of universal creator, or moment of creation. According to the Jain view, time has no beginning and no end; rather, it is a perpetual cycle of ascent and decline, one of six metaphysical principles that Jains believe comprise the universe. Times of descent, such as our own, are so clouded with materialism and ignorance that achieving luminous self-realization is very difficult. In each cycle of time there are 24 tirthankaras who are trail-blazers for the rest of humanity. The tirthankaras, it must be stressed, are souls, the same as all other souls. But in addition to liberating themselves as jinas, the tirthankaras spend their lives as teachers, sharing their knowledge with others. The very first tirthankara was Adinath, also called Rishabha Deva. The 23rd was Parshvanath, who is said to have lived toward the beginning of the first millennium BCE. The 24th and last tirthankara in the current cycle was Mahavira, who lived in the 6th century BCE—about the same time as the Buddha. The tirthankaras are, in one sense, identical, for in the era in which each lived, they taught a truth that is eternal. -
The Sixteen Bhavanas in Jainism the Picture Shows King Shrenik And
JAINA’s Quaterly Publication The Sixteen Bhavanas in Jainism The Picture shows King Shrenik and Anathi Muni depicting Asharan Bhavana JAIN DIGEST 2 A Publication of the Federation of Jain Associations in North America (JAINA) email: [email protected] JAINA is an umbrella organization of local Jain Associations in U.S.A. and Canada. The purpose of the organization is to preserve, practice, and promote Jain Dharma and Jain Way of life. JAINA Headquarters email: [email protected], Website: www.jaina.org JAINA Executive Committee JAIN DIGEST Editorial Team 310-721-5947 President Gunvant Shah email: [email protected] [email protected] Jain Digest Committee Chairman First VP: Mahesh Wadher Mahesh Wadher [email protected] Editors Secretary: Haresh Shah Dilip Parekh [email protected] Sanjay Bhandari Reena Shah Treasurer: Atul Shah Giriraj Jain [email protected] Art and Design VP Northeast: Jayshree Shah Jayana Shah [email protected] Rishita Dagli VP Mideast: Hita Shah [email protected] Advertisements Mahesh Wadher VP Southeast: Purvin Vakharwala [email protected] Advisors Dilip V Shah VP Midwest: Rahul Dedhia Ramesh Khandhar rahul.dedhia@gmail,com VP Southwest: Dr. Pradeep Shah [email protected] On the Cover: VP West: Koklia Doshi Bhagwan Mahavir gave us 16 Bhavanas for contemplation to [email protected] help us with our spiritual progress. The bhavanas covered in this issue are shown in orange colored circles. Bhavanas VP Canada: Kamal Jain shown in green colored circles will be covered in the next [email protected] issue. The picture shows King Shrenik and Anathi Muni depicting Asharan Bhavana. -
Jainism by Dr
Jainism By Dr. Subhash Chandra Jainism traditionally known as Jain Dharma, is an ancient, non-theistic, Indian religion, founded by Jina Mahavira in the 5th century BCE. Followers of Jainism are called "Jains", a word derived from the Sanskrit word jina (victor) and connoting the path of victory in crossing over life's stream of rebirths through an ethical and spiritual life. Jains trace their history through a succession of 24 victorious saviours and teachers known as tirthankaras, with the first being Rishabhanatha, who according to Jain tradition lived millions of years ago, twenty-third being Parshvanatha in 8th century BC and twenty-fourth being the Mahāvīra around 500 BCE. Jains believe that Jainism is an eternal dharma with the tirthankaras guiding every cycle of the Jain cosmology. The main religious premises of Jainism are ahiṃsā (non-violence), anekāntavāda (many-sidedness), aparigraha (non-attachment) and asceticism. Devout Jains take five main vows: ahiṃsā (non-violence), satya (truth), asteya (not stealing), brahmacharya (celibacy or chastity), and aparigraha (non-attachment). These principles have impacted Jain culture in many ways, such as leading to a predominantly vegetarian lifestyle that avoids harm to animals and their life cycles. Parasparopagraho Jīvānām (the function of souls is to help one another) is the motto of Jainism. Ṇamōkāra mantra is the most common and basic prayer in Jainism. The origins of Jainism are obscure. The Jains claim their religion to be eternal, and consider Rishabhanatha to be the founder in the present time cycle, the first of 24 Jain tirthankaras in Jain belief, and someone who lived for 8,400,000 purva years. -
Dance Imagery in South Indian Temples : Study of the 108-Karana Sculptures
DANCE IMAGERY IN SOUTH INDIAN TEMPLES : STUDY OF THE 108-KARANA SCULPTURES DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in the Graduate School of The Ohio State University By Bindu S. Shankar, M.A., M. Phil. ***** The Ohio State University 2004 Dissertation Committee: Approved by Professor Susan L. Huntington, Adviser Professor John C. Huntington Professor Howard Crane ----------------------------------------- Adviser History of Art Graduate Program Copyright by Bindu S. Shankar 2004 ABSTRACT This dissertation explores the theme of dance imagery in south Indian temples by focusing on one aspect of dance expression, namely, the 108-karana sculptures. The immense popularity of dance to the south Indian temple is attested by the profusion of dance sculptures, erection of dance pavilions (nrtta mandapas), and employment of dancers (devaradiyar). However, dance sculptures are considered merely decorative addtitions to a temple. This work investigates and interprets the function and meaning of dance imagery to the Tamil temple. Five temples display prominently the collective 108-karana program from the eleventh to around the 17th century. The Rajaraja Temple at Thanjavur (985- 1015 C.E.) displays the 108-karana reliefs in the central shrine. From their central location in the Rajaraja Temple, the 108 karana move to the external precincts, namely the outermost gopura. In the Sarangapani Temple (12-13th century) at Kumbakonam, the 108 karana are located in the external façade of the outer east gopura. The subsequent instances of the 108 karana, the Nataraja Temple at Cidambaram (12th-16th C.E.), the Arunachalesvara Temple at Tiruvannamalai (16th C.E.), and the Vriddhagirisvara Temple at Vriddhachalam (16th-17th C.E.), ii also use this relocation. -
A Study of the History and Cult of the Buddhist Earth Deity in Mainland Southeast Asia
A Study of the History and Cult of the Buddhist Earth Deity in Mainland Southeast Asia A Thesis submitted in partial fulfillment of the requirements for the Degree of PhD in Religious Studies at the University of Canterbury by Elizabeth Guthrie University of Canterbury, Christchurch, New Zealand 2004 A Study of the History and Cult of the Buddhist Earth Deity in Mainland Southeast Asia Volume 1 Text Acknowledgements Far-ranging research projects like this inevitably depend on the generosity and assistance of many people. Among those who helped me find the earth deity in image and texts, or helped with translations, were: Ang Choulean, K. Aphaivong. Bandol Samnang, Olivier de Bernon, Didier Bertrand, Fran(,{ois Bizot, Robert L. Brown, Kaye Carter, Chuch Phoeun, Shayne Clarke, John Crocker, Denison University Art Gallery, Robert Didham, Wichai Eungpinichpong, Wilai Eungpinichpong, John Marston, Long Tbol, Des Sothy, Anthony Diller, Jacqueline Filliozat, Rolf Giebel, Hang Chan Sophea, Louis Gabaude, Pam Gutman, Anne Hansen, Huberta Hellendoorn, Hor Lath, Khy Sophal, Khyaw Tha Nyunt, Kuy Lath, Fran(,{ois Lagirarde, Lan Sunnary, Leng Kok An, Lim Yii Hang, Long Tbol, Meng Prang, Metropolitan Museum of Art, Mey Poeun, Museum flir Indische Kunst, Neou Chamrong, Norton Simon Museum, Ouk Ry, Anatole Peltier, Phaitun Dokbukaeo, Phon Sin, Phoung Soueng, Sommai Premchit, Thonevath Pou, Saveros Pou, Craig Reynolds, Waldemar Sailer, Sao Hso Hom, Peter Skilling, Frank Smith, Ven. Suthep Surapong, Donald Swearer, Thein Tun U, Serge Thion, Ashley Thompson, Vijinthanasarn Panya, U Aung Kyaing, U Myint Aung, RE. Vann Molyvann, John Weeks, Hiram W.Woodward, Jr. I received funding from the NZFUW, NZASIA and the University of Canterbury.