Tantric Ritual Components in the Initiation of a Digambara Jain
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Ratnakarandaka-F-With Cover
Ācārya Samantabhadra’s Ratnakaraõçaka-śrāvakācāra – The Jewel-casket of Householder’s Conduct vkpk;Z leUrHkæ fojfpr jRudj.MdJkodkpkj Divine Blessings: Ācārya 108 Vidyānanda Muni VIJAY K. JAIN Ācārya Samantabhadra’s Ratnakaraõçaka-śrāvakācāra – The Jewel-casket of Householder’s Conduct vkpk;Z leUrHkæ fojfpr jRudj.MdJkodkpkj Ācārya Samantabhadra’s Ratnakaraõçaka-śrāvakācāra – The Jewel-casket of Householder’s Conduct vkpk;Z leUrHkæ fojfpr jRudj.MdJkodkpkj Divine Blessings: Ācārya 108 Vidyānanda Muni Vijay K. Jain fodYi Front cover: Depiction of the Holy Feet of the twenty-fourth Tīrthaôkara, Lord Mahāvīra, at the sacred hills of Shri Sammed Shikharji, the holiest of Jaina pilgrimages, situated in Jharkhand, India. Pic by Vijay K. Jain (2016) Ācārya Samantabhadra’s Ratnakaraõçaka-śrāvakācāra – The Jewel-casket of Householder’s Conduct Vijay K. Jain Non-Copyright This work may be reproduced, translated and published in any language without any special permission provided that it is true to the original and that a mention is made of the source. ISBN 81-903639-9-9 Rs. 500/- Published, in the year 2016, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India www.vikalpprinters.com E-mail: [email protected] Tel.: (0135) 2658971 Printed at: Vikalp Printers, Dehradun (iv) eaxy vk'khokZn & ijeiwT; fl¼kUrpØorhZ 'osrfiPNkpk;Z Jh fo|kuUn th eqfujkt milxsZ nq£Hk{ks tjfl #tk;ka p fu%izfrdkjs A /ekZ; ruqfoekspuekgq% lYys[kukek;kZ% AA 122 AA & vkpk;Z leUrHkæ] jRudj.MdJkodkpkj vFkZ & tc dksbZ fu"izfrdkj milxZ] -
JAINISM Early History
111111xxx00010.1177/1111111111111111 Copyright © 2012 SAGE Publications. Not for sale, reproduction, or distribution. J Early History JAINISM The origins of the doctrine of the Jinas are obscure. Jainism (Jinism), one of the oldest surviving reli- According to tradition, the religion has no founder. gious traditions of the world, with a focus on It is taught by 24 omniscient prophets, in every asceticism and salvation for the few, was confined half-cycle of the eternal wheel of time. Around the to the Indian subcontinent until the 19th century. fourth century BCE, according to modern research, It now projects itself globally as a solution to the last prophet of our epoch in world his- world problems for all. The main offering to mod- tory, Prince Vardhamāna—known by his epithets ern global society is a refashioned form of the Jain mahāvīra (“great hero”), tīrthaṅkāra (“builder of ethics of nonviolence (ahiṃsā) and nonpossession a ford” [across the ocean of suffering]), or jina (aparigraha) promoted by a philosophy of non- (spiritual “victor” [over attachment and karmic one-sidedness (anekāntavāda). bondage])—renounced the world, gained enlight- The recent transformation of Jainism from an enment (kevala-jñāna), and henceforth propagated ideology of world renunciation into an ideology a universal doctrine of individual salvation (mokṣa) for world transformation is not unprecedented. It of the soul (ātman or jīva) from the karmic cycles belongs to the global movement of religious mod- of rebirth and redeath (saṃsāra). In contrast ernism, a 19th-century theological response to the to the dominant sacrificial practices of Vedic ideas of the European Enlightenment, which West- Brahmanism, his method of salvation was based on ernized elites in South Asia embraced under the the practice of nonviolence (ahiṃsā) and asceticism influence of colonialism, global industrial capital- (tapas). -
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. -
Newsletter of the Centre of Jaina Studies
Jaina Studies NEWSLETTER OF THE CENTRE OF JAINA STUDIES March 2012 Issue 7 CoJS Newsletter • March 2012 • Issue 7 Jaina Studies NEWSLETTER OF THE CENTRE OF JAINA STUDIES Contents: 4 Letter from the Chair Conferences and News 5 Biodiversity Conservation and Animal Rights: Religious and Philosophical Perspectives: Programme 7 Biodiversity Conservation and Animal Rights: Religious and Philosophical Perspectives: Abstracts 11 The Paul Thieme Lectureship in Prakrit 12 Jaina Narratives: SOAS Jaina Studies Workshop 2011 15 SOAS Workshop 2013: Jaina Logic 16 Old Voices, New Visions: Jains in the History of Early Modern India at the AAS 18 How Do You ‘Teach’ Jainism? 20 Sanmarga: International Conference on the Influence of Jainism in Art, Culture & Literature 22 Jaina Studies Section at the 15th World Sanskrit Conference 24 Jiv Daya Foundation: Jainism Heritage Preservation Effort 24 Jaina Studies Certificate at SOAS Research 25 Stūpa as Tīrtha: Jaina Monastic Funerary Monuments 28 Peacock-Feather Broom (Mayūra-Picchī): Jaina Tool for Non-Violence 30 A Digambar Icon of 24 Jinas at the Ackland Art Museum 34 Life and Works of the Kharatara Gaccha Monk Jinaprabhasūri (1261-1333) 37 Jains in the Multicultural Mughal Empire 40 Fragile Virtue: Interpreting Women’s Monastic Practice in Early Medieval India Jaina Art 42 The Elegant Image: Bronzes at the New Orleans Museum of Art 45 Notes on Nudity in Digambara Jaina Art 47 Victoria & Albert Museum Jaina Art Fund 48 Continuing the Tradition: Jaina Art History in Berlin Publications 49 Jaina Studies Series 51 International Journal of Jaina Studies 52 International Journal of Jaina Studies (Online) 52 Digital Resources in Jaina Studies at SOAS Prakrit Studies 53 Prakrit Courses at SOAS Jaina Studies at the University of London 54 Postgraduate Courses in Jainism at SOAS 54 PhD/MPhil in Jainism at SOAS 55 Jaina Studies at the University of London On the Cover The Peacock-Feather Broom (mayūra-picchī) of Āryikā Muktimatī Mātājī, in the Candraprabhu Digambara Jain Baṛā Mandira, in Bārābaṅkī/U.P. -
Jainism Chapter 1
Jainism Chapter 1 Rajesh Kumar Jain M M I G , B - 23, Ram Ganga V i h a r , Phase 2, Extn, M o r a d a b a d - 2 4 4 0 0 1 , UP- B h a r a t . (India) Asia 2013 2014 2015 2016 Copyright © Rajesh Kumar Jain, Moradabad-UP-Bharat. 1 From the Desk of Author Dear Readers:- I am happy to publish first chapter of an English version book Jainism, there was a huge demand from south Bharat, USA and UK, so I tried to write and publish the same. My mother tongue is Hindi, so, there are chances of mistakes and hoping that readers will help to rectify the same. Thanks Rajesh Kumar Jain I wrote my first book in 2013, published on wordpress and BlogSpot, book was listed on Pothi and Chinemonteal in 2014, the second edition was published, listed in 2015 and the language was Hindi. Year wise Readers 2013,2014,2015 25000 21600 20000 15000 Series1 10000 6300 5000 1700 0 1 2 3 2 Month Wise Readers of 2013,2014,2015 3500 N o 3000 2500 o f 2000 1500 Series1 R Series2 e 1000 a 500 Series3 d e 0 r s Month Readers were from 72 USA 13550 countries, list of Top Bharat 9509 eighteen countries are Sweden 3901 given with data. France 552 Germany 250 Taiwan 233 UK 195 European 177 Singapore 107 Japan 70 Russia 64 Canada 46 UAE 46 Indonesia 25 Nepal 23 Australia 22 Malaysia 15 Thailand 15 others 800 3 Country wise Readers at a Glance USA Bharat Sweden France Germany Taiwan UK European Singapore Japan Russia Canada UAE Indonesia Nepal Australia Malaysia Thailand others Year Readers % Growth 2013 1700 - 2014 6300 85 2015 21600 242 4 Left to Right: My Wife Smt Alka Jain, Me, My Mother Smt Prem Lata Jain Left to Right: My son Er Varun Jain, Me, My mother Smt Prem Lata Jain 5 Left to Right My son Er Rajat Jain, Me, My daughter in Law Er Vartika Jain 6 Mangalam Bhagavan viro, Mangalam gautamo gani, Mangalam kundakundadya, Jain dharmostu mangalam. -
III RELIGIOUS SPLITS 1. RISE of SECTIONS in JAINISM from The
III RELIGIOUS SPLITS 1. RISE OF SECTIONS IN JAINISM From the history of Jaina religion upto Mahavira it appears that sects and sub-sects had not arisen till that time. But later on we find that various schisms arose in Jaina religion as a result of which Jainism was divided into several sects and sub-sects. There were various reasons which contributed to the splitting of Jainism in small sects and sub- sects. 1. Increase in the extent of Jainism In the first place it may be mentioned that during the lifetime of Mahavira the spread of Jainism was limited, but after the Nirvana of Mahavira. his successors and followers succeeded to a large extent in popularising the religion throughout the length and breadth of India, so that it did not fail to enlist for a long period the support of kings as well as commoners. As the number of adherents to the Jaina religion fast increased and as they were scattered practically in all parts of the country, the Acharyas, that is, the religious leaders, and the religious pontiffs must have found it very difficult to look after and organise their followers. Naturally, different conditions, customs, manners and ways of life prevailing in different parts of the country in different periods of time might have influenced in giving rise to various religious practices which might have ultimately resulted in creating factions among the followers of Jainism. 2. Interpretation of Jaina Canons Secondly, the religious doctrines, principles and tenets of Jainism of they were enunciated and taught by Mahavira were not committed to writing during the lifetime of Mahavira or immediately after his Nirvana. -
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. -
Jina Fact File
Jina Fact File Name Victoria and Albert Museum Cromwell Road South Kensington London SW7 2RL www.vam.ac.uk JINA FACT FILE Symbols, signs and their meanings Seated posture The Jina is seated in the padmasana or lotus position and is meditating. Jains are meant to meditate for 48 minutes or one thirtieth of each day. Standing posture This is known as the kayotsarga or body abandonment posture. SEATED POSTURE Standing like this, completely immobile with arms hanging free from the body, was considered a form of severe penance. It also shows that the Jinas were following the doctrine of ahimsa or non-violence as by keeping still they could not harm any creatures, even accidentally. Clothing Jinas are sometimes shown wearing very simple clothing. These sculptures were made by members of the Svetambara STANDING POSTURE sect whose monks and nuns wear simple white clothing. Svetambara means ‘white clad’. Nudity A second sect called the Digambaras believe in complete renunciation and their monks renounce all possessions including clothing. Digambara means ‘sky clad’ or naked. Only Jinas are represented naked. Other spirits are shown clothed. Symbol on chest SYMBOL ON CHEST Most sculptures of Jinas bear a distinctive mark on their chest known as a srivatsa. This helps to distinguish them from other religious figures especially the Buddha. Hindu images of the god Vishnu sometimes have different forms of srivatsa on one side of the chest. Bump on the top of head Sign of great wisdom. Lotus flowers on palms of hands and soles of feet LOTUS FLOWERS Lotus flowers are symbols or purity and perfection. -
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AHIMSA TIMES - JULY 2008 ISSUE - www.jainsamaj.org Page 1 of 15 Vol. No. 97 Print "Ahimsa Times " July, 2008 www.jainsamaj.org Board of Trustees Circulation + 80000 Copies( Jains Only ) Email: Ahimsa Foundation [email protected] New Matrimonial New Members Business Directory "Nonviolence is not inaction. It is not discussion. It is not for the timid or weak... Non-violence is hard work. It is the willingness to sacrifice. It is the patience to win." TEMPLES PARASNATH HILLS FACE THREAT DUE TO MINING Giridih, Mining, legal or otherwise, is no longer just a geological problem at the Parasnath hills. Frequent tree-felling and soil erosion have given the issue a religious angle. Geologists and environmentalists warn that if no concrete steps are taken to stop misuse of the mountain within 50 years, there would be a significant threat to the 4,431 ft Parasnath hill. Parasnath hills hold special significance for Jains as most of the Jain Tirthankars including Parsva or Parsvanath, attained nirvana on the hill. Environmentalist U.C. Mehta said the life of the mountain is decreasing fast thanks to the way trees are being cut down frequently. One of the problems is the construction of the Grand Trunk Road, which passes beside the hill. The road has been under construction for four years, and stones and soil from the hill are being used for the construction. President of Jain Swetamber Society, Kamal Singh Rampuria says he will ask the government for a survey to get exact data of the hill’s height and also to take necessary steps to maintain the condition of the hill. -
History of Jainism
A HISTORY OF THE JAINS ASHIM KUMAR ROY 1984 First Published 1984 GITANJALI PUBLISHING HOUSE 2/12 Vikram Vihar Lajpat Nagar IV, New Delhi-110024 Ashim Kumar Roy GITANJALI PUBLISHING HOUSE NEW DELHI PRINTED BY RISE PRESS PRINTERS DESIGNERS PUBLISHERS 902/290 SHALAMAR INDUSTRIAL AREA P O NEW SUBZI MANDI DELHI 110033 INTRODUCTION In the sixth century BC Buddhism had just been founded. The Vedic religion was almost getting extinct and Hinduism as we know it today was at a nebulous stage. Jainism at that time was not only a mature and living religion but also one claiming a hoary antiquity. All its tenets had fully developed by that time and these tenets have remained almost unchanged all these 2500 years. Jainism is thus the oldest living religion of India. But age alone is not what gives importance to Jainism. This religion is important because it has greatly influenced practically all-religious thinking of India. If, as is thought by many, the spirit of Indian religious life was 'life and world negating' it might be said that it was mainly due to the influence of Jainism and similar other religions of that time on Indian thought. It also shows the triumph of the Jain spirit over the 'life and world affirming' attitude of the Vedic people who failed to divert the main stream of Indian religious thinking from pessimism to an optimistic and joyous path. The aversion to the killing of animals, the belief that all ascetics are holy people (and conversely that a person in order to be holy should be an ascetic), the theory of the transmigration of the soul, and that 'getting born in this world is itself a punishment' all these are parts of Hindu thinking. -
Jainism and Nonviolence: from Mahavira to Modern Times
The Downtown Review Volume 2 Issue 1 Article 6 October 2015 Jainism and Nonviolence: From Mahavira to Modern Times Lana E. Sims Cleveland State University Follow this and additional works at: https://engagedscholarship.csuohio.edu/tdr Part of the Arts and Humanities Commons, Business Commons, Education Commons, Engineering Commons, Life Sciences Commons, Medicine and Health Sciences Commons, Physical Sciences and Mathematics Commons, and the Social and Behavioral Sciences Commons How does access to this work benefit ou?y Let us know! Recommended Citation Sims, Lana E.. "Jainism and Nonviolence: From Mahavira to Modern Times." The Downtown Review. Vol. 2. Iss. 1 (2015) . Available at: https://engagedscholarship.csuohio.edu/tdr/vol2/iss1/6 This Article is brought to you for free and open access by the Student Scholarship at EngagedScholarship@CSU. It has been accepted for inclusion in The Downtown Review by an authorized editor of EngagedScholarship@CSU. For more information, please contact [email protected]. Sims: Jainism and Nonviolence Jainism and Nonviolence: From Mahavira to Modern Times Today, Jainism has about five million followers, the majority located in India although some have migrated to the United States and Africa (Johnson, 2009, Number of Adherents Worldwide section). Wherever it is practiced, most would agree that Jainism has some of the most stringent and demanding religious practices centered around the principle of ahimsa, or nonviolence. In a religion that entails a strict vegetarian diet, daily meditation, and taking vows that most would see as impossible to uphold, it may prove difficult to see how Jainism can relate to the modern concept of nonviolence. -
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Jain Legend Jain Dharma kā Maulika Itihāsa Author Ācāryaśrī Hastī Mala Jī M.S Editors (English Version) Shugan C. Jain P. S. Surana VOLUME 2 ABRIDGED Relating to Omniscient lords and knowers of the prior canons (Part relating to Kevalīs & Pūrvadharas) 1 Editorial Jain Legend is the verbatim English translation of series of four volumes Jain Dharma kā Maulika Itihāsa (abridged) in Hindi edited by Sh. Gajsingh Rathod. The original voluminous Jain Dharma kā Maulika Itihāsa was authored by venerable Ācāryaśrī Hastīmala Jī M.S., the foremost ācārya of Sthanakavasi tradition of Jain congregation. We have been extremely careful in maintaining the content of Jain Dharma kā Maulika Itihāsa (abridged) as it is without any changes / or adding comments by us so as to retain the authentic writings of Ācāryaśrī Hastīmala Jī M.S. Thus the English translation carries his scholarship and research over an extended period of over twenty years. In this English edition, we have tried to keep some of the definitive terms of Jainism as they are and give their English equivalent (as much representative as possible) on the first occurrence and also listed at the end of this note. To appreciate their understanding and pronunciation, we have used diacritical marks for legendary names of persons / texts / places and the definitive Jain terms e.g. aṃga meaning the limb or part and commonly written as anga, etc. We express my thanks to following translators and other support staff members for their contribution to bring out Jain Legend 1. Dr.(Ms.)Uma Maheshwari Translation Volume I 2. Mrs.