DOCSLIB.ORG

The Rise, Decline and Renewals of Sramanic Religious Traditions Within

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Rise, Decline and Renewals of Sramanic Religious Traditions Within .DE Edition 2 online magazine THE RISE, DECLINE AND RENEWALS OF SRAMANIC RELIGIOUS TRADITIONS WITHIN INDIC CIVILISATION WITH PARTICULAR REFERENCE TO THE EVOLUTION OF JAIN SRAMANIC CULTURE AND ITS IMPACT ON THE INDIC CIVILIZATION by BAL PATIL, Member, Maharashtra State Minorities Commission, Government of Maharashtra, Mumbai PAPER READ IN Conference on Religions in Indic Civilisation New Delhi December 18 -21, 2003 Organised by Centre for the Study of Developing Societies in collaboration with International Association for the History of Religions and India International Centre, New Delhi .DE Edition 2 online magazine content PRE-ARYAN ROOTS........................................................................................................... 4 MISLEADING STEREOTYPES ABOUT JAINISM........................................................ 5 CHANDRAGUPTA MAURYA AND JAINISM ................................................................ 6 RADHA KUMUD MOOKERJI AND CHANDRAGUPTA MAURYA........................... 7 ASHOKA & JAINISM.......................................................................................................... 9 R. THAPAR , AND HISTORICAL SOURCES IN PURANAS AND VEDAS................. 9 E. H. CARR: WHAT IS HISTORY?................................................................................. 10 PROF. M. WITZEL & VEDIC AND ITIHASA-PURANA TRADITION...................... 12 RIGVEDIC TEXTS LIKE TAPE RECORDED RECITATION? .................................. 13 FALSITY OF WITZEL’S VEDIC HISTORIOGRAPHY............................................... 14 PROF. H. BECHERT ON MAHAVAMSA ........................................................................ 16 JAINISM IN CEYLON....................................................................................................... 17 BACK TO WITZEL’S VEDIC HISTORIOGRAPHY.................................................... 19 SRAMANIC JAIN RELIGION........................................................................................... 20 RISHABHA, 1ST TIRTHAMKAR : HIS ANTIQUITY ................................................... 21 ASCETICISM AND RISHABHA’S SRAMANA CULTURE.......................................... 22 YOGA AND JAINISM........................................................................................................ 23 SWASTIKA SIGN AND TIME COMPUTATION.......................................................... 24 RISHABHA AS EPOCH-MAKING JAIN SRAMANIC TIRTHAMKARA IN ITIHASA-PURANA ............................................................................................................ 25 INDIA KNOWN AS BHARATVARSHA AFTER BHARATA SON OF RISHABHA AND REJECTION OF THE THEORY THAT BHARATVARSHA IS KNOWN AFTER DUSHYANTA’S SON........................................................................................... 26 PRE-VEDIC AND PRE-AYAN ORIGINS OF JAINISM............................................... 28 JAINA ANTIQUITY IN VEDAS ....................................................................................... 28 KSATRIYA AND VRATYA TRADITION IN JAINISM .................................................. 29 AHIMSA AND VEDIC CULTURE.................................................................................... 30 AHIMSA AND THE IDEA OF REBIRTH........................................................................ 31 VEGETARIANISM & AHIMSA IN BUDDHISM AND JAINISM................................ 32 JAINISM AND BRAHMANIC-HINDUISM .................................................................... 33 TIRTHAMKARA AND THE CONCEPT OF WORSHIP IN JAINISM ........................ 34 SIVA, RUDRA AND RISHABHDEVA............................................................................. 35 RISHABHA, FIRST TIRTHAMKAR AND RUDRA........................................................ 36 ARE JAIN NASTIKAS ? .................................................................................................... 38 WHY WORSHIP TIRTHAMKARS? ................................................................................. 38 EVOLUTION OF JAIN CONCEPT OF TEMPLE ......................................................... 39 EVOLUTION OF CHAITYA, AYATANA AS AN ABODE OF YAKSHA.................. 39 CHAITYA TREE AND TREE WORSHIP ........................................................................ 40 YAKSHAS IN JAIN TRADITION...................................................................................... 41 BHAVANAM, YAKSA’S ABODE..................................................................................... 41 EARLIEST JINA IMAGE AND JAINA PANTHEON ................................................... 43 AYAGAPATAS AND STUPA AT KANKALI TILA, MATHURA ............................... 44 RELIGIOUS CHARACTER OF AYAGAPATAS............................................................. 44 STUPAS PRECURSOR OF JAIN TEMPLE ARCHITECTURE .................................. 45 PRE-MAHAVIRA AND BUDDHA STUPAS................................................................... 45 KURAL BY SAINT TIRUVALLUVAR & JAINISM IN SOUTH INDIA ..................... 46 SHANKARACHARYA & JAIN MATHAS....................................................................... 47 © Bal Patil: The Rise, Decline And Renewals Of Sramanic Religious Traditions Within Indic Civilisation 2 .DE Edition 2 online magazine RE-WRITING CHRONOLOGY OF ADI SHANKARACHARYA............................... 49 PATHASHALAS AND JAINA CONTRIBUTION TO LEARNING & EDUCATION O NAMAH SIDDHAM ....................................................................................................... 50 SECULARISM HINDUTVA & JAINISM IN MODERN INDIA .................................. 51 MISREPRESENTATION OF JAINISM .......................................................................... 52 SECULARISM & INDIAN CONSTITUTIONAL PREAMBLE ................................... 52 SUDARSHAN AND HINDU RASHTRA ........................................................................... 54 ATAL BIHARI VAJPAYEE & SECULARISM .............................................................. 55 JAINS & ARTICLE 25 OF CONSTITUTION.................................................................. 57 MODERN MYTH OF HINDUISM ................................................................................... 58 ART.25 AND RELIGIOUS FREEDOM............................................................................ 59 SAVARKAR & HINDUTVA.............................................................................................. 60 HINDUTVA AND MINORITIES....................................................................................... 61 CONSTITUTIONAL SUBTERFUGE AND AMBEDKAR ............................................ 62 SUPREME COURT ON HINDUTVA ............................................................................... 63 MAHAVIRA AND HIS MESSAGE OF AHIMSA ........................................................... 65 MAHAVIRA : MAN & HIS MISSION ............................................................................. 66 MAHAVIRA & HIS ‘ALLEGED’ MEAT-EATING....................................................... 67 MAHAVIRA & BUDDHA.................................................................................................. 68 MAHAVIRA’S TEACHINGS............................................................................................ 69 BHAGVAD GITA AND THEORY OF KARMA.............................................................. 71 A NOTE ON THE HINDU VIEW OF SALVATION...................................................... 71 “THE GITA AS IT WAS” Rediscovering the Original Bhagwadgita............................ 73 FIVE JAIN MAHA VRATAS - GREAT VOWS ............................................................... 74 JAINA PRAYER.................................................................................................................. 75 SYADVADA ANEKANTA : JAIN THEORY OF RELATIVITY OF TRUTH .............. 76 TRANSHUMANISTIC MESSAGE OF JAINISM .......................................................... 77 © Bal Patil: The Rise, Decline And Renewals Of Sramanic Religious Traditions Within Indic Civilisation 3 .DE Edition 2 online magazine JAINISM & BUDDHISM - SHRAMANIC RELIGIONS PRE-ARYAN ROOTS lmost all the scholars agree that Jainism has Pre-Aryan roots in the cultural history of India. As Dr. A. N. Upadhye remarked – “The origins of Jainism go Aback to the pre-historic times. They are to be sought in the fertile valley of Ganga, where they flourished in the past, even before the advent of Aryans with their priestly religion, a society of recluses who laid much stress on individual exertion, on practice of a code of morality and devotion to austerities, as means of attaining religious Summum Bonum.” (Jainism by Colette Caillat, A.N. Upadhye & Bal Patil, Macmillan, 1974) The late Heinrich Zimmer, who is reputed to have been the greatest German Indologist of modern times, in his celebrated posthumous work, The Philosophies of India, conceded that there is truth in the Jain idea that their religion goes back to a remote antiquity, the antiquity in question being that of the pre-Aryan, so called Dravidian period, and that Jainism is the oldest of all Dravidian born philosophies and religions. He also psychologically demonstrated that Jain Yoga originated in pre-Aryan India, and has nothing to do with orthodox Brahmanism which simply appropriated it in later centuries. Noel Retting, another Indologist, writes, "only in Jainism, of all the living religions, do we see a fusion of the primitive with the profound. It has preserved
Load more

Recommended publications
  • Just This Is It: Dongshan and the Practice of Suchness / Taigen Dan Leighton
    “What a delight to have this thorough, wise, and deep work on the teaching of Zen Master Dongshan from the pen of Taigen Dan Leighton! As always, he relates his discussion of traditional Zen materials to contemporary social, ecological, and political issues, bringing up, among many others, Jack London, Lewis Carroll, echinoderms, and, of course, his beloved Bob Dylan. This is a must-have book for all serious students of Zen. It is an education in itself.” —Norman Fischer, author of Training in Compassion: Zen Teachings on the Practice of Lojong “A masterful exposition of the life and teachings of Chinese Chan master Dongshan, the ninth century founder of the Caodong school, later transmitted by Dōgen to Japan as the Sōtō sect. Leighton carefully examines in ways that are true to the traditional sources yet have a distinctively contemporary flavor a variety of material attributed to Dongshan. Leighton is masterful in weaving together specific approaches evoked through stories about and sayings by Dongshan to create a powerful and inspiring religious vision that is useful for students and researchers as well as practitioners of Zen. Through his thoughtful reflections, Leighton brings to light the panoramic approach to kōans characteristic of this lineage, including the works of Dōgen. This book also serves as a significant contribution to Dōgen studies, brilliantly explicating his views throughout.” —Steven Heine, author of Did Dōgen Go to China? What He Wrote and When He Wrote It “In his wonderful new book, Just This Is It, Buddhist scholar and teacher Taigen Dan Leighton launches a fresh inquiry into the Zen teachings of Dongshan, drawing new relevance from these ancient tales.
    [Show full text]
  • Religion, Ethics, and Poetics in a Tamil Literary Tradition
    Tacit Tirukku#a#: Religion, Ethics, and Poetics in a Tamil Literary Tradition The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Smith, Jason William. 2020. Tacit Tirukku#a#: Religion, Ethics, and Poetics in a Tamil Literary Tradition. Doctoral dissertation, Harvard Divinity School. Citable link https://nrs.harvard.edu/URN-3:HUL.INSTREPOS:37364524 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use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
    [Show full text]
  • 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,
    [Show full text]
  • An Ahimsa Crisis: You Decide
    AN AHIMSA CRISIS: YOU DECIDE An Ahimsa Crisis: You Decide 1 2Prakrit Bharati academy,An Ahimsa Crisis: Jai YouP Decideur Prakrit Bharati Pushpa - 356 AN AHIMSA CRISIS: YOU DECIDE Sulekh C. Jain An Ahimsa Crisis: You Decide 3 Publisher: * D.R. Mehta Founder & Chief Patron Prakrit Bharati Academy, 13-A, Main Malviya Nagar, Jaipur - 302017 Phone: 0141 - 2524827, 2520230 E-mail : [email protected] * First Edition 2016 * ISBN No. 978-93-81571-62-0 * © Author * Price : 700/- 10 $ * Computerisation: Prakrit Bharati Academy, Jaipur * Printed at: Sankhla Printers Vinayak Shikhar Shivbadi Road, Bikaner 334003 An Ahimsa Crisis: You Decide 4by Sulekh C. Jain An Ahimsa Crisis: You Decide Contents Dedication 11 Publishers Note 12 Preface 14 Acknowledgement 18 About the Author 19 Apologies 22 I am honored 23 Foreword by Glenn D. Paige 24 Foreword by Gary Francione 26 Foreword by Philip Clayton 37 Meanings of Some Hindi & Prakrit Words Used Here 42 Why this book? 45 An overview of ahimsa 54 Jainism: a living tradition 55 The connection between ahimsa and Jainism 58 What differentiates a Jain from a non-Jain? 60 Four stages of karmas 62 History of ahimsa 69 The basis of ahimsa in Jainism 73 The two types of ahimsa 76 The three ways to commit himsa 77 The classifications of himsa 80 The intensity, degrees, and level of inflow of karmas due 82 to himsa The broad landscape of himsa 86 The minimum Jain code of conduct 90 Traits of an ahimsak 90 The net benefits of observing ahimsa 91 Who am I? 91 Jain scriptures on ahimsa 91 Jain prayers and thoughts 93
    [Show full text]
  • Buddhist, Jaina, Gandhian & Peace Studies
    JK SET Exam P r e v i o u s P a p e r SET 2013 PAPER – III BUDDHIST, JAINA, GANDHIAN AND PEACE STUDIES Signature of the Invigilator Question Booklet No. .................................... 1. OMR Sheet No.. .................................... Subject Code 08 ROLL No. Time Allowed : 150 Minutes Max. Marks : 150 No. of pages in this Booklet : 12 No. of Questions : 75 INSTRUCTIONS FOR CANDIDATES 1. Write your Roll No. and the OMR Sheet No. in the spaces provided on top of this page. 2. Fill in the necessary information in the spaces provided on the OMR response sheet. 3. This booklet consists of seventy five (75) compulsory questions each carrying 2 marks. 4. Examine the question booklet carefully and tally the number of pages/questions in the booklet with the information printed above. Do not accept a damaged or open booklet. Damaged or faulty booklet may be got replaced within the first 5 minutes. Afterwards, neither the Question Booklet will be replaced nor any extra time given. 5. Each Question has four alternative responses marked (A), (B), (C) and (D) in the OMR sheet. You have to completely darken the circle indicating the most appropriate response against each item as in the illustration. AB D 6. All entries in the OMR response sheet are to be recorded in the original copy only. 7. Use only Blue/Black Ball point pen. 8. Rough Work is to be done on the blank pages provided at the end of this booklet. 9. If you write your Name, Roll Number, Phone Number or put any mark on any part of the OMR Sheet, except in the spaces allotted for the relevant entries, which may disclose your identity, or use abusive language or employ any other unfair means, you will render yourself liable to disqualification.
    [Show full text]
  • Voliirw(People and Places).Pdf
    Contents of Volume II People and Places Preface to Volume II ____________________________ 2 II-1. Perception for Shared Knowledge ___________ 3 II-2. People and Places ________________________ 6 II-3. Live, Let Live, and Thrive _________________ 18 II-4. Millennium of Mahaveer and Buddha ________ 22 II-5. Socio-political Context ___________________ 34 II-6. Clash of World-Views ____________________ 41 II-7. On the Ashes of the Magadh Empire _________ 44 II-8. Tradition of Austere Monks ________________ 50 II-9. Who Was Bhadrabahu I? _________________ 59 II-10. Prakrit: The Languages of People __________ 81 II-11. Itthi: Sensory and Psychological Perception ___ 90 II-12. What Is Behind the Numbers? ____________ 101 II-13. Rational Consistency ___________________ 112 II-14. Looking through the Parts _______________ 117 II-15. Active Interaction _____________________ 120 II-16. Anugam to Agam ______________________ 124 II-17. Preservation of Legacy _________________ 128 II-18. Legacy of Dharsen ____________________ 130 II-19. The Moodbidri Pandulipis _______________ 137 II-20. Content of Moodbidri Pandulipis __________ 144 II-21. Kakka Takes the Challenge ______________ 149 II-22. About Kakka _________________________ 155 II-23. Move for Shatkhandagam _______________ 163 II-24. Basis of the Discord in the Teamwork ______ 173 II-25. Significance of the Dhavla _______________ 184 II-26. Jeev Samas Gatha _____________________ 187 II-27. Uses of the Words from the Past ___________ 194 II-28. Biographical Sketches __________________ 218 II - 1 Preface to Volume II It's a poor memory that only works backwards. - Alice in Wonderland (White Queen). Significance of the past emerges if it gives meaning and context to uncertain world.
    [Show full text]
  • 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.
    [Show full text]
  • Utilization of 'Urni' in Our Daily Life
    International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 03 Issue 12 August 2016 Utilization of ‘Urni’ in Our Daily Life Mr. Ashis Kumar Pradhan1, Dr. Subimalendu Bikas Sinha 2 1Research Scholar, Bhagwant University, Ajmer, Rajasthan, India 2 Emeritus Fellow, U.G.C and Ex Principal, Indian college arts & Draftsmanship, kolkata “Urni‟ is manufactured by few weaving Abstract techniques with different types of clothing. It gained ground as most essential and popular „Urni‟ is made by cotton, silk, lilen, motka, dress material. Starting in the middle of the tasar & jute. It is used by men and women. second millennium BC, Indo-European or „Urni‟ is an unstitched and uncut piece of cloth Aryan tribes migrated keen on North- Western used as dress material. Yet it is not uniformly India in a progression of waves resulting in a similar in everywhere it is used. It differs in fusion of cultures. This is the very juncture variety, form, appearance, utility, etc. It bears when latest dynasties were formed follow-on the identity of a country, region and time. the flourishing of clothing style of which the „Urni‟ was made in different types and forms „Urni‟ type was a rarely main piece. „Urni‟ is a for the use of different person according to quantity of fabric used as dress material in position, rank, purpose, time and space. Along ancient India to cover the upper part of the with its purpose as dress material it bears body. It is used to hang from the neck to drape various religious values, royal status, Social over the arms, and can be used to drape the position, etc.
    [Show full text]
  • 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.
    [Show full text]
  • Samwaad Importance of Tourism Industry in Bihar
    Samwaad: e-Journal ISSN: 2277-7490 2017: Vol. 6 Iss. 2 Importance of Tourism Industry in Bihar Dr. Ashok Kumar Department of commerce, Rnym College, Barhi Vbu Hazribag Email :- drashokkumarhzb@gmailcom Abstract Tourism is an important source of Entertainment and revenue generation of government now a days each and every person wants to visit tourist places where he/she get enjoyment and earns some knowledge about new areas, and location. Tourist places are developed for many factors like-historical place, cold place, moderate climate, natural sceneries, lake, pond, sea beach, hilly area, Island, religious and political importance etc. these are the factors which attract tourist. Tourist places also create so many job opportunities like, tourist guide, Hotels, airlines railways, sports, worship material etc. for speedy development in speed way government has announced tourism as Tourism industry. Another significance is that it helps the govt to generate foreign currency. Tourism is also helpful in the area of solving the unemployment problem. Migration is not in affect by tourism because where so many people of employment but it own houses for many purpose like, residence , Hotel, shop, museum, cinema hall, market complex, etc. Near by the tourist place migration ends or decreases but only few exception cases where migration problem creates otherwise tourism solve the problem. Key words :- Entertainment, Tourist, Government, Migration problem. etc. Samwaad http://samwaad.in Page 103 of 193 Samwaad: e-Journal ISSN: 2277-7490 2017: Vol. 6 Iss. 2 Introduction Bihar in eastern India is one of the oldest inhabited places in the world with a history going back 3000 years.
    [Show full text]
  • The Mauryan Empire - History Study Materials
    The Mauryan Empire - History Study Materials THE MAURYAN EMPIRE (321-289 BC) In 322 BC, Chandragupta Maurya, the ruler of Seleucus, Alexander's successor in Persia, he Magadha, began to assert its authority over the undeiwent a treaty liberating the empire bam Greco- neighbouring kingdoms. Chandragupta (320-300 BC), Persian authority. It also assured him a respectful was the builder of the first Indian imperial power, the place in later Greek ond Roman histories. He used Mauryan Empire. He had his capital at Pataliputru, the administrative system established by the Nandas near Patna, in Bihar. fa his full advantage, and established dose and friendly relations with Babylon and the lands farther CHANDRAGUPTA MAURYA (320-300 west. He was acknowledged as a brilliant general BC) having an army of well over half a million soldiers. Chandragupta Maurya was the founder of the He was also a brilliant king, who united India, Mauryan Empire. He founded the dynasty by restricting himself in not going beyond the overthrowing the Nandas around 320 BC. There is no subcontinent. Pata'ipufra become a cosmopolitan clear account available about his early life. He was city of such a large proportion that Chandragupta born in Pataliputra, but was raised in the forest in the had to create a special section of municipal officials company of herdsmen and hunters. It was Chanakya to look after its welfare, and special courts were who spotted him and he was struck by his personality. established to meet its judicial needs. Chanakya trained and transformed him into one of the most powerful rulers of that era.
    [Show full text]
  • Volume : 135 Issue No. : 135 Month : October, 2011
    Volume : 135 Issue No. : 135 Month : October, 2011 *¤*.¸¸.·´¨`»* * Happy Diwali * *«´¨`·.¸¸.*¤* "May the festival of lights be the harbinger of joy and prosperity. As the holy occasion of Diwali is here and the atmosphere is filled with the spirit of mirth and love, here's hoping this festival of beauty brings your way, bright sparkles of contentment, that stay with you through the days ahead. Best wishes on Diwali and New year". DIWALI IN JAIN MYTHOLOGY Diwali is an important Hindu festival although it is observed by the Jains, Sikhs and Buddhists as well. Referred to as the “festival of lights,” Diwali marks the triumph of good over evil, and the lighting up of lamps is a custom that stands for celebration and optimism for mankind. Lights and lamps, specifically conventional diyas are an important aspect of Diwali celebrations. Fireworks are connected with the festival almost in every region of India. Diwali is of great significance in Jainism since on this day Lord Mahavira, the last of the jain Tirthankaras, achieved nirvana at Pavapuri. As per Jain custom, the principal follower of Mahavira, Ganadhar Gautam Swami, as well achieved absolute wisdom on this same day. Diwali is originally stated in Jain books as the date of the nirvana of Lord Mahavira. The earliest use of the word Diwalior Dipavali appears in Harivamsha Purana composed by Acharya Jinasena, written in Shaka Samvat 705. How is Jain Diwali Different from Hindu Diwali? The manner in which Jains commemorate Diwali differs in several ways from the one celebrated by the Hindus. There is an element of plainness in whatever the Jains do, and the festival of Diwali is different.
    [Show full text]