Jain Agam Literature
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
An Antiquty of Jainism
Jainism : An Image of Antiquity Published by Shri Jain Swetamber Khartargachha Sangha, Kolkata An analytical study of the historicity, antiquity and originality Chaturmass Prabandh Samiti of the religion of Jainism of a global perspective Sheetal Nath Bhawan Gauribari Lane Kolkata - 700 004 c Dr. Lata Bothra Printed in October 2006 by : Dr. Lata Bothra Type Setting Jain Bhawan Computer Centre P-25, Kalakar Street Kolkata - 700 007 Phone : 2268-2655 Printed by Shri Bivas Datta Arunima Printing Works 81, Simla Street Kolkata - 700 006 Shri Jain Swetamber Khartargachha Sangha, Kolkata Chaturmas Prabandh Samiti Price Kolkata Rupees Fifty only continents of the worlds, regarding Jainism. Jainism is a religion which is basically revolving within the PREFACE centrifugal force of Non-violence (Ahimsa), Non- receipt (Aparigraha) and the multizonal view Through the centuries, Jainism has been the (Anekantvad), through which the concept of global mainstay of almost every religion practiced on this planet. tolerance bloomed forth. Culturally, the evidences put forward by the There was a time splendour of Jainism, as a archaeological remnants almost all over the world starting religion and an ethical lifestyle was highly prevalent in from Egypt and Babylon to Greece and Russia inevitably the early days of our continental history. The remnants prove that Jainism in its asceticism was practiced from of antiquity portray a vivid image of the global purview prehistoric days. For what reason, till today, the Jaina whereby one can conclude that Jainism in different researchers have not raised their voice and kept mum forms and images was observed in different parts of about these facts, is but a mystery to me. -
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. -
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 . -
Contents Introductory Essay and Tools by Nalini Balbir E. Leumann, An
Contents Introductory essay and tools by Nalini Balbir Introductory essay v Appendices xxi I. Note on Leumann's transliteration xxi II. Guide to the abbreviations used by Leumann in the Ubersicht xxi III. Main Indian manuscripts used in the Ubersicht xxiv IV. Expanding notes ._. xxvi V. Correspondences between Leumann's divisions of the Avasyaka-niryukti (and other texts) and the modern editions ...xlv VI. Prakrit extracts from Av.-niry. XII xlvi VII. English translations of two reviews of the Ubersicht originally published in German xlviii Review by H. von Glasenapp published in Orientalistische Literaturzeitung 38, 1935, No. 6, pp. 388-389 xlviii Review by B. Geiger published in Wiener Zeitschrift fiirdie Kunde des Morgenlandes 45, 1938, pp. 154-155 (reproduced in E. Leumann, Kleine Schriften, pp. 725-726) xlix Biographical information 1 Bibliography :.lii IX. Photographic reproduction of Muni Jinavijaya, Vakil Keshavlal Premchand Modi, "Pro. Lyuman ane Avasyaka sutra" published in Jaina Sahitya Samsodhaka, Khand 2, Ank 1, July 1923, pp. 81-91 lvii X. Illustrations lxviii References lxxi Index lxxiii E. Leumann, An outline of the Avasyaka Literature translated from the original German Ubersicht liber die Avasyaka- Literatur (Hamburg, 1934) by Dr. George Baumann Translator's Note A Editor's foreword A Corrigenda and Addenda B Index C Preface I Details about the manuscripts and their citation Ill L 119-225 — The Strassburg Svetambara manuscripts Early history and lacunae in the following outline IX The Avasyaka and its text forms 1 The Avasyaka-parts I—III, together with the tradition belonging to III 15 The Avasyaka commentaries 39 Beginnings of the tradition 42 V attakera' s Mulacara 43 Mulacara VII: The Digambara original of the Avasyaka-niryukti 44 Bhadrabahu's Niryukti collection and its history 59 http://d-nb.info/1025066766 E. -
Jain Pathshala Class 7
JAVANTI CHEIAIM SUTRA Javanti Cheiaim, Uddhe A Ahe A Tiria‐loe A, Savvaim Taim Vande, Iha Santo Tattha Santaim. I, who live here, bow to all the temples and images of Jina, which exist there in the upper world, the middle world and the nether world. JAVANT KE VI SAHU SUTRA Javant Kevi Sahu, Bharaheravaya Mahavidehe A, Savvesim Tesim Panao, Tivihena Tidand Viryanam. I bow down to all the Jain Sadhus and Sadhvis found in Bharata, Airavata, and Mahavideha Kshetras NAMORHAT SUTRA (PANCHA PARMESTHI NAMASKAR SUTRA) Namorhat‐siddha‐charyo‐padhyaya‐sarva‐sadhubhyah. With this Sutra, obeisance is offered to the Panch Parmesthi ie Arihants, Siddha, Acharya, Upadhaya and Sadhu. Acharya Siddhasen Diwakar composed this sutra in Sanskrit. CLASS 7 JAIN HISTORY OUR GREAT LEADERS The Jain Shasan as prescribed by Bhagwan Mahavir has been brought to us by several great leaders. The first eight of these since the nirvana of Bhagwan Mahavir were as follows. 1. Shree Sudharmaswami: He was the fifth of the eleven Ganadhars of Bhagwan Mahavir. He was a learned Brahmin Pandit before he took Diksha. He was a student of the Vedas and he had a question in his mind about the way the Vedas explained reincarnation. He believed that each species would be reincarnated into its own species e.g. humans could only be reborn as humans. Bhagwan explained the theory of karma to him and explained how a jiva could be born as any species depending on its karma. Bhagwan addressed his doubts. He was impressed and asked Bhagwan Mahavir to give him Diksha. -
JAINISM 101 a Scientific Approach
JAINISM 101 A Scientific Approach !!Jai Jinedra !! (Greetings) Hemendra Mehta Original by Sudhir M. Shah nmae Airh<ta[<. namo arihant˜õaÕ. nmae isÏa[<. namo siddh˜õaÕ. nmae Aayirya[<. namo ˜yariy˜õaÕ. nmae %vJHaya[<. namo uvajjh˜y˜õaÕ. nmae lae@ sVv£ sahU[<. namo loae savva s˜huõaÕ. Two Beliefs 1. Taught in Indian Schools 1. Hinduism is an ancient religion 2. Jainism is an off-shoot of Hinduism 3. Mahavir and Buddha started their religions as a protest to Vedic practices Two Beliefs 2. Jain Belief 1. Jainism is millions of year old 2. Jain religion has cycles of 24 Tirthankaras 1st Rishabhdev 24th Mahavirswami 3. Rishabhdev established agriculture, family system, moral standards, law, & religion Time Chart ARYANS ARRIVE RIKHAVDEV PERIOD MAHAVIR / BUDDHA INDUS VALLEY PERIOD CHRIST 6500 BCE 500 CE 1000 BCE 000 8,500 Yrs. ago 1500 Yrs. ago 3000 Yrs. ago 2000 Yrs. ago 2500 BCE 1500 BCE 500 BCE 4500 Yrs. ago 3500 Yrs. ago 2500 Yrs. ago Jain Religion Basic Information: • 10 million followers • Two major branches ¾ Digambar ¾ Shwetamber What is Religion? According to Mahavir swami “The true nature of a substance is a religion” Religion reveals • the true nature of our soul, and • the inherent qualities of our soul Inherent Qualities of our Soul Infinite Knowledge Infinite Perception Infinite Energy Infinite Bliss What is Jainism? A Philosophy of Living – Jains: Follow JINA, the conqueror of Inner Enemies – Inner Enemies (Kashays): • Anger (Krodh) • Greed (lobh) • Ego (maan) • Deceit (maya) – Causes: Attachment (Raag) and Aversion (Dwesh) -
Volume : 57 Issue No. : 57 Month : April, 2005
Volume : 57 Issue No. : 57 Month : April, 2005 ACHARYASHREE MAHAPRAJNA'S MESSAGE TO GENERAL MUSHARRAF DELIVERED BY LOKESH MUNI 'LOKESH' AT NEW DELHI ACHARVA MAHAPRAGYA NOMINATED FOR COMMUNAL HARMONY AWARD "Pakistan and India have similar problems and worries. We only can fight poverty, illiteracy and diseases rampant in our region, if our region is peaceful. Your efforts towards strengthening world peace and creating a non-violent society are commendable. I hold the belief that the ensuing atmosphere of peace will help us diverting the enormous defense expenditures to resolve the above-mentioned problems. To deal with contending issues the idea of Anekanta or non-absolutism, which talks of relative viewpoints, as given by Bhagwan Mahavira, can help. Meeting and dialogue are the first steps in this direction." April, New Delhi. The prestigious "Communal Harmony Award" will be given to Acharya Mahapragya, the founder of "Ahimsa Yatra" for His valuable contribution in the field of National Unity and Communal Harmony. According to the Foundation of National Communal Harmony, Govt. of India, this prestigious award for the year 2004 will be given to His Holiness Acharya Mahapragya at a grand function in the National Capital. This award is given for the unique contribution to the unity and communal harmony in the country. The Award Committee, presided by Shri Bhairon Singh Shekshawat, the Hon'ble Vice-President of India, has choosen Acharya Mahapragya for this award for His remarkable work among several nominees. In this award Rs. 2 lakh and a memorandum are presented. The spokesperson of Ahimsa Yatra Muni Lokprakash Lokesh has expressed his joy and said that this award would certainly be the award to the great values of Indian Culture. -
Jain World Brochure.Indd
Jainism is the science of living . Jainworld presents Jainism in a Unique Way Jainworld is a registered Foundation (Non- www.JainWorld.com JAINISM profit, Tax exempt, Trust. IRS # 501(c) (3) Jainism is one of the oldest living religions. Most envi- 48-1266905 ) in USA & other countries. All ronmentally friendly, ecology protecting and indepen- donations in USA are tax exempt. Your entry point dent religion with intrinsic respect and equality for all living beings (including animals). There is a provision for www.jainworld.com the highest level of enlightment for all in a scientific way. to the exciting world www.jainworld.net Man himself, and he alone, is responsible for all that is good or bad in his life. Actions, thought and speech along www.jainworld.org of Jainism with passions result in karmas. He must remove karmas or bear their consequences at maturity. (… one of the oldest living religion) Every soul is capable of attaining perfection (i.e. infinite perception, infinite knowledge, infinite power and infi- nite bliss) if it willfully exerts in that direction. This world in full of sorrow and trouble and it is quite necessary to achieve the aim of transcendental bliss by a sure method. No God, nor His prophet or beloved can interfere with life of others. The soul, and that alone is directly and nec- essarily responsible for all that it does. God is regarded as completely unconcerned with cre- ation of the universe or with any happening in the uni- verse. The universe goes of its own accord i.e. if follows laws of nature. -
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. -
Living Landscapes
Introduction Yoga and Landscapes This book explores the practice of Yoga in regard to a systematic technique of performing concentration on the five elements. It examines some ideas that also concerned the pre-Socratic philosophers of Greece. Just as Thales mused about water and Heraclitus extolled the power of fire, Indian thinkers, theologians, and liturgists reflected on how the elements interweave with one another and within the human body to create the raw material for the experience of life. In a real and metaphorical sense, according to Indian thought, we live in landscapes and landscapes live in us. For more than 3,500 years, India has identified earth, water, fire, air, and space as the foundational building blocks of external reality. Starting with literary praise of these elements in the Vedas, by the time of the Buddha, the Upaniṣads, and early Jainism, this acknowledgment had grown into a systematic reflection. This book examines both the descriptions of the elements and the very technical training tools that emerged so that human beings might develop regard and consideration for them. Hindus, Buddhists, and Jain Yogis explore the human-earth relationship each in their own way. For Hindus, nature emerges as a theme in the Vedas, the Upaniṣads, the Yoga literature, the epics, and the Purāṇas. The Yogis develop a mental discipline of sustained interiorization, known as pañca mahābhūta dhāraṇā (concentration on the five great elements) and as bhūta śuddhi (purification of the elements). The Buddha himself also taught a sequential meditation on the five elements. The Jains developed their own unique reflections on nature, finding life in particles of earth, water, fire, and air. -
Jainism? Jainism Is the Religion That Teaches the Idea of Liberation Through Good Acts and Harmlessness
Hannah Boisvert, Sabrina Navarro, and Juanita Gallegos What is Jainism? Jainism is the religion that teaches the idea of liberation through good acts and harmlessness. The main goal of the Jain believer is to reach liberation of the soul. Founder & Date The lineage of the tirthankaras, Found which are the 24 great thinkers, begins with Rishabha and ends with Mahavira. Mahavira is credited to be the founder of Jainism. He was the last of the tirthankaras. Mahavira’s lifetime: 599 BCE-527 BCE He was born in Bihair, India. • It is believed that Jainism was founded in 550 BCE, and the origin of Jainism was located in India. In Jainism, the main concept is perfecting the soul. Seven or nine tattvas are the fundamental beliefs in Jainism. Other beliefs under the umbrella of the tattvas include karma, soul, and knowledge. Reincarnation occurs until the soul is free of karma. Ahisma is one of the most important Jain principles, which is the belief in nonviolence. The scale of perfection is used to free believers of karma. The salvation of the soul, moksa, comes after absolute knowledge. Jainism has beliefs in gods, but it doesn’t support the concept of god as a creator, operator, or destroyer. Gods= Arihants (Tirhankars) Siddahs (liberated souls, souls liberated from a cycle of birth and death.) Goddesses= Recognized in Buhad Shanti Demi-Goddesses Protectors of devotees and dharma Demi-Gods Arihants- destroying karmas Tirthankara- monks and nuns Reincarnation occurs until the soul is free from Concept of Afterlife karma. The soul is liberated from karma through the through scale of perfection.