DOCSLIB.ORG

Jainism and Buddhism

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Jainism and Buddhism JainismJainism and and Buddhism Buddhism DuringDuring thethe VedicVedic period,period, peoplepeople whowho reactedreacted againstagainst thethe rigidrigid socialsocial hierarchyhierarchy andand againstagainst thethe religiousreligious monopolymonopoly ofof thethe BrahminsBrahmins wouldwould withdrawwithdraw intointo thethe forestsforests wherewhere theythey pursuedpursued salvationsalvation throughthrough yogayoga (spiritual(spiritual andand mentalmental discipline),discipline), specialspecial diets,diets, oror meditationmeditation TheirTheir goalgoal waswas toto achieveachieve mokshamoksha —— liberationliberation fromfrom thethe cyclecycle ofof birth,birth, death,death, andand rebirthrebirth oror reachingreaching thethe bestbest karmakarma thatthat youyou couldcould actuallyactually reach.reach. TheThe ideasideas ofof thesethese religiousreligious dissidentsdissidents areare reflectedreflected inin thethe UpanishadsUpanishads.. JainismJainism FoundedFounded byby MahaviraMahavira -- livedlived betweenbetween 599599 andand 527527 B.C.E.B.C.E. BeliefBelief thatthat everythingeverything inin thethe universeuniverse hashas aa soulsoul andand becausebecause ofof thisthis shouldshould notnot bebe harmedharmed HadHad toto taketake occupationsoccupations thatthat wouldwould notnot harmharm anyany creaturecreature ––TraditionTradition ofof workingworking inin tradetrade andand commercecommerce ––ExtremelyExtremely wealthywealthy communitycommunity JainismJainism JainsJains practicedpracticed nonviolencenonviolence andand wentwent toto extremesextremes inin theirtheir attemptsattempts notnot toto killkill anyany livingliving thingthing TheThe mostmost extremeextreme wentwent nakednaked andand starvedstarved themselvesthemselves toto death.death. BrushBrush antsants fromfrom theirtheir pathpath WearWear masksmasks toto notnot accidentallyaccidentally sucksuck inin bugsbugs BuddhismBuddhism Basics Basics •• AttemptsAttempts toto givegive answersanswers toto lifelife’’ss questionsquestions •• EmphasisEmphasis onon ““thingsthings toto dodo”” ratherrather thanthan ““thingsthings toto believebelieve”” •• AvoidAvoid speculativespeculative questionsquestions (creation,(creation, SupremeSupreme power,power, afterlife)afterlife) sincesince therethere waswas littlelittle possibilitypossibility ofof definitivedefinitive answanswersers insteadinstead spendspend timetime attemptingattempting toto dealdeal withwith thethe harshharsh realitiesrealities presentedpresented byby lifelife herehere andand nownow •• TolerantTolerant toto anyany religionreligion thatthat allowsallows aa personperson toto findfind ““truthtruth”” ofof himself/himself/ herself.herself. BelieveBelieve thatthat settingsetting anan exampleexample whichwhich othersothers maymay emulate.emulate. •• ULTIMATEULTIMATE GOALGOAL endend sufferingsuffering andand attainattain absoluteabsolute peacepeace andand joyjoy SIDDHARTHASIDDHARTHA GAUTAMA GAUTAMA SiddharthaSiddhartha GautamaGautama bornborn 563563 BCEBCE intointo KshatriyaKshatriya castecaste inin presentpresent dayday NepalNepal KingdomKingdom ofof GautamaGautama BUDDHA= ENLIGHTENED ONE SiddharthaSiddhartha hadhad aa legendarylegendary birth,birth, lifelife andand deathdeath ProphecyProphecy givengiven toto hishis fatherfather…… Miracles,Miracles, miracles, miracles, miracles miracles…… ImmaculateImmaculate conceptionconception -- SiddharthaSiddhartha descendeddescended fromfrom HeavenHeaven andand enteredentered mothermother’’ss (Queen(Queen Maya)Maya) wombwomb inin formform ofof babybaby whitewhite elephantelephant (purity)(purity) QueenQueen MayaMaya carriedcarried SiddharthaSiddhartha forfor 1010 monthsmonths andand couldcould seesee himhim inin thethe wombwomb GaveGave birthbirth fromfrom herher sideside withwith assistanceassistance fromfrom treetree branchesbranches WaterWater pouredpoured fromfrom thethe skysky AtAt birthbirth SiddharthaSiddhartha tooktook 77 stepssteps andand saidsaid ““thisthis isis mymy lastlast birthbirth”” FourFour Sights Sights KingKing wantedwanted toto sheltershelter SiddharthaSiddhartha fromfrom unpleasantnessunpleasantness ofof lifelife AtAt 29,29, SiddharthaSiddhartha visitedvisited thethe citycity andand sawsaw fourfour sights:sights: 1) OldOld manman 2) SickSick manman 3) DeadDead manman 4) AsceticAscetic monkmonk FOURFOUR SIGHTSSIGHTS TheseThese sightssights compelledcompelled himhim toto reflectreflect upon:upon: •• sufferingsuffering •• deathdeath •• meaningmeaning ofof lifelife •• ultimateultimate fatefate ofof manman and inspired him to find a spiritual solution to problems of human life He left his palace and for 7 years searched for the ultimate truth of life Studied Hindu scriptures but found them lacking Tried raja yoga (meditation) but sensed his sacrifices were not great enough turned to asceticism and scourged and starved himself (1 grain of rice a day) = but no deep insight came Determined best course was the MIDDLE WAY (path between both extremes; a lifestyle of moderation) ENLIGHTENMENTENLIGHTENMENT OF OF BUDDHA BUDDHA Under a Bodhi tree (tree of Wisdom) he meditated Remembered all of his previous lives Resisted the combats of Mara (Evil One), who tried many temptations Removed craving and ignorance for himself At dawn of his 35th birthday, his mind “pierced the bubble” of the universe, enabling him to realize the essential truth about life and NIRVANA the path to salvation = state of supreme realization and enlightenment Achieved NIRVANA and was = understand truth of life and released from samsara (endless freedom from ignorance cycle) = state of total liberation, truth, Stayed in this state for 7 days tranquility, peace ENLIGHTENMENTENLIGHTENMENT NEWNEW RELIGIONRELIGION AfterAfter achievingachieving enlightenment,enlightenment, BuddhaBuddha wantedwanted toto shareshare hishis experiencesexperiences andand insightsinsights withwith othersothers andand traveledtraveled toto BenaresBenares andand encounteredencountered fivefive ascetics.ascetics. ArguedArgued thatthat nono rituals,rituals, godsgods oror anyany typetype ofof outsideoutside powerpower couldcould savesave man.man. TheThe onlyonly salvationsalvation lieslies inin thethe realizationrealization ofof thethe FourFour NobleNoble TruthsTruths andand thethe diligentdiligent pursuitpursuit ofof thethe EightEight FoldFold PathPath WithinWithin years,years, BuddhistBuddhist monasteriesmonasteries werewere emergingemerging throughoutthroughout India,India, establishingestablishing BuddhismBuddhism asas aa religionreligion TheThe BuddhaBuddha dieddied inin 486486 BCEBCE andand achievedachieved paranirvanaparanirvana (complete(complete nirvana)nirvana) WhatWhat do do Buddhists Buddhists believe? believe? RebirthRebirth (reincarnation)(reincarnation) resultsresults fromfrom attachmentsattachments (karma)(karma) NirvanaNirvana isis aa peaceful,peaceful, detacheddetached statestate ofof mindmind AchievingAchieving NirvanaNirvana meansmeans escapeescape fromfrom thethe cyclecycle ofof rebirthrebirth ((samsarasamsara)) OnceOnce GautamaGautama BuddhaBuddha died,died, afterafter 8080 yearsyears ofof lifelife inin thisthis world,world, havinghaving achievedachieved NirvanaNirvana andand teachingteaching multitudesmultitudes hishis wayway ofof life,life, hehe ceasedceased toto existexist asas aa distinctdistinct beingbeing BuddhismBuddhism isis nonnon--theistic:theistic: BuddhaBuddha isis notnot thethe BuddhistBuddhist GodGod –– hehe isis justjust aa reveredrevered teacherteacher 33 Characteristics Characteristics of of Existence Existence AnnicaAnnica == impermanenceimpermanence (world(world inin constantconstant flux)flux) ANNICA DUKKHA DukkhaDukkha == dissatisfactiondissatisfaction (all(all humanshumans andand animalsanimals experienceexperience suffering)suffering) AnattaAnatta == nono selfself (no(no separate,separate, eternaleternal ANATTA unchangingunchanging self)self) FOURFOUR NOBLE NOBLE TRUTHS TRUTHS WhatWhat is is the the fundamental fundamental causecause of of all all suffering? suffering? Therefore,Therefore, extinguishextinguish thethe self,self, dondon’’tt obsessobsess aboutabout oneself.oneself. Fundamental Ethics of Buddhism is the Eightfold Path. Buddhist scriptures are filled with stories illustrating compassion, charity and non-violence WhatWhat is is the the Eight Eight--FoldFold Path? Path? Wisdom: •Right understanding Moral discipline: •Right motivation •Right speech Mental discipline: •Right action •Right effort •Right livelihood •Right mindfulness •Right meditation EightfoldEightfold Path Path TheThe unionunion withwith thethe ultimateultimate spiritualspiritual reality.reality. EscapeEscape fromfrom thethe cyclecycle ofof rebirth.rebirth. FIVEFIVE PRECEPTS PRECEPTS 1)1) AbstainAbstain fromfrom killingkilling oror harmingharming livingliving beingsbeings 2)2) AbstainAbstain fromfrom stealingstealing 3)3) AbstainAbstain fromfrom improperimproper sexualsexual conductconduct 4)4) AbstainAbstain fromfrom falsefalse speechspeech 5)5) AbstainAbstain fromfrom takingtaking alcoholalcohol andand harmfulharmful drugsdrugs MoreMore Numbers Numbers and and Concepts Concepts…… TripleTriple JewelJewel oror ThreeThree RefugesRefuges:: BuddhaBuddha (guide),(guide), DharmaDharma (path),(path), SanghaSangha (teachers)(teachers) SixSix PerfectionsPerfections:: giving,giving, morality,morality, patience,patience, vigor,vigor, meditationmeditation andand wisdomwisdom BodhisattvaBodhisattva:: personperson whowho hashas attainedattained nirvananirvana butbut chooseschooses toto
Load more

Recommended publications
  • Unit 39 Developments in Religion
    UNIT 39 DEVELOPMENTS IN RELIGION Structure Objectives Introduction Emergence of Bhakti in Brahmanism 39.2.1 Syncretism of Deities 39.2.2 Adaptation of Tribal Rituals 39.2.3 Royal Support to Temples and Theism. Spread of Bh&ti to South India Bhakti Movement in South India Protest and Reform in the Bhakti Movement of the South and later Transformation of the Bhakti Movement Emergence of Tantrism 39.6.1 some Main Features of Tantrism 39.6.2 Tantrism and the Heterodox Religions Let Us Sum Up Key Words Answers to Check Your Progress Exercises OBJECTIVES The purpose of this Unit is to briefly discuss the major features of Eligious developments in the early medieval period with focus on the shape which Bhakti ideology and Tantrism took. After going through this Unit you should be able to : know about the origins of Bhakti in Brahmanical religious order, know the character and social context of the characteristic of later Brahmanism, know how the character and social context of Bhakti changed in the e&ly medieval period, realise how royal support to.Bhakti cults gave them wealthy institutional bases, know about the origin and role of Tantrism and its character in the early medieval period, and know hbw Tantrism penetrated into Buddhism and Jainism. INTRODUCTION You are by now familiar with certain broad stages of the religious history of early India. While archaeological material suggests that certain elements of Indian religions were present in the archaeological cultures dating prior to the Vedas, the hymns of the Rig Veda give us for the first time, an idea of how prayers were offered tc deities to please them.
    [Show full text]
  • Narasimha, the Supreme Lord of the Middle: the Avatāra and Vyūha Correlation in the Purāṇas, Archaeology and Religious Practice Lavanya Vemsani [email protected]
    International Journal of Indic Religions Volume 1 | Issue 1 Article 5 10-29-2017 Narasimha, the Supreme Lord of the Middle: The Avatāra and Vyūha Correlation in the Purāṇas, Archaeology and Religious Practice Lavanya Vemsani [email protected] Follow this and additional works at: https://digitalcommons.shawnee.edu/indicreligions Part of the Buddhist Studies Commons, Hindu Studies Commons, History of Religions of Eastern Origins Commons, and the South and Southeast Asian Languages and Societies Commons Recommended Citation Vemsani, Lavanya (2017) "Narasimha, the Supreme Lord of the Middle: The vA atāra and Vyūha Correlation in the Purāṇas, Archaeology and Religious Practice," International Journal of Indic Religions: Vol. 1 : Iss. 1 , Article 5. Available at: https://digitalcommons.shawnee.edu/indicreligions/vol1/iss1/5 This Research Article is brought to you for free and open access by Digital Commons @ Shawnee State University. It has been accepted for inclusion in International Journal of Indic Religions by an authorized editor of Digital Commons @ Shawnee State University. For more information, please contact [email protected]. Vemsani: Narasimha, the Supreme Lord of the Middle ISBN 2471-8947 International Journal of Indic Religions Narasimha, the Supreme Lord of the Middle: The Avatāra and Vyūha Correlation in the Purāṇas, Archaeology and Religious Practice Lavanya Vemsani Ph.D. Shawnee State University [email protected] Avatāra is a theologically significant term associated with Vishnu, due to his role as protector and maintainer of balance between evil and good in the universe. Hence, each avatāra of Vishnu indicates a divinely inspired cosmic role of Vishnu. However, the incarnation of Narasimha is significant, because this incarnation is a dual representation of the God Vishnu within the creation.
    [Show full text]
  • Anekāntavāda and Dialogic Identity Construction
    religions Article Anekantav¯ ada¯ and Dialogic Identity Construction Melanie Barbato Seminar für Religionswissenschaft und Interkulturelle Theologie, University of Münster, 48143 Münster, Germany; [email protected] Received: 1 November 2019; Accepted: 14 November 2019; Published: 20 November 2019 Abstract: While strong religious identity is often associated with violence, Jainism, one of the world’s oldest practiced religions, is often regarded as one of the most peaceful religions and has nevertheless persisted through history. In this article, I am arguing that one of the reasons for this persistence is the community’s strategy of dialogic identity construction. The teaching of anekantav¯ ada¯ allows Jainas to both engage with other views constructively and to maintain a coherent sense of self. The article presents an overview of this mechanism in different contexts from the debates of classical Indian philosophy to contemporary associations of anekantav¯ ada¯ with science. Central to the argument is the observation that anekantav¯ ada¯ is in all these contexts used to stabilize Jaina identity, and that anekantav¯ ada¯ should therefore not be interpreted as a form of relativism. Keywords: Jainism; anekantav¯ ada¯ ; identity; Indian philosophy; Indian logic 1. Introduction: Religious Identity and the Dialogic Uses of Anekantav¯ ada¯ Within the debate on the role of religion in public life, strong religious identity is often and controversially discussed within the context of violent extremism.1 Strong religion, as in the title of a book by Gabriel A. Almond, R. Scott Appleby and Emmanuel Sivan (Almond et al. 2003), is sometimes just another word for fundamentalism, with all its “negative connotations” (Ter Haar 2003, p.
    [Show full text]
  • 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).
    [Show full text]
  • Vedic Brahmanism and Its Offshoots
    Vedic Brahmanism and Its Offshoots Buddhism (Buddha) Followed by Hindūism (Kṛṣṇā) The religion of the Vedic period (also known as Vedism or Vedic Brahmanism or, in a context of Indian antiquity, simply Brahmanism[1]) is a historical predecessor of Hinduism.[2] Its liturgy is reflected in the Mantra portion of the four Vedas, which are compiled in Sanskrit. The religious practices centered on a clergy administering rites that often involved sacrifices. This mode of worship is largely unchanged today within Hinduism; however, only a small fraction of conservative Shrautins continue the tradition of oral recitation of hymns learned solely through the oral tradition. Texts dating to the Vedic period, composed in Vedic Sanskrit, are mainly the four Vedic Samhitas, but the Brahmanas, Aranyakas and some of the older Upanishads (Bṛhadāraṇyaka, Chāndogya, Jaiminiya Upanishad Brahmana) are also placed in this period. The Vedas record the liturgy connected with the rituals and sacrifices performed by the 16 or 17 shrauta priests and the purohitas. According to traditional views, the hymns of the Rigveda and other Vedic hymns were divinely revealed to the rishis, who were considered to be seers or "hearers" (shruti means "what is heard") of the Veda, rather than "authors". In addition the Vedas are said to be "apaurashaya", a Sanskrit word meaning uncreated by man and which further reveals their eternal non-changing status. The mode of worship was worship of the elements like fire and rivers, worship of heroic gods like Indra, chanting of hymns and performance of sacrifices. The priests performed the solemn rituals for the noblemen (Kshsatriya) and some wealthy Vaishyas.
    [Show full text]
  • Jainism and Buddhism As Enduring Historical Streams
    JASO 21/2 (1990): 141-63. JAINISM AND BUDDHISM AS ENDURING HISTORICAL STREAMS MICHAEL CARRITHERS THE Digambar Jainism of southern and western India and the Theravada Buddhism of Sri Lanka are among the world's oldest extant religious traditions. They grew ultimately out of the same soil and shared many of the same problems, if not the same solutions. One line I will pursue in this article is a comparison of the two as enduring historical streams. It is a comparison which I have found extraordinarily useful in giving an account of the two religions. The second line arises from the longevity and variation of the two religions. Over their 2500-year history Theravada and Digambar Jainism alone, quite apart from other closely related sects and schisms, bave each given rise to a wealth of diverse and often mutually contradictory attitudes, practices and forms of life. The longevity and the variation can best be understood, I suggest, by regarding the religions as enduring historical streams, a patterned flow of contingencies and aspirations, routines and imaginative responses. Such a treatment is designed to achieve fidelity to the rich historical and ethnographic material of each religion-and, as I suggest in the conclusion, to offer an alternative to some present practices in anthropology. 141 142 Michael Carrithers l. Methodical Wonder To speak of enduring historical streams is to stress the continuity of the two religions over a period of 2500 years since their origin. This is quite conventional, and accords with the wisdom of Buddhists, Jains, Indologists and anthropologists - with the proviso that Buddhists and Jains would also add a prehistory of uncounted eons to the chronology.
    [Show full text]
  • Hinduism, Buddhism, Sikhism Hinduism, Buddhism, Sikhism
    HINDUISM, BUDDHISM, SIKHISM HINDUISM, BUDDHISM, SIKHISM What is Hinduism? One of the oldest religions of humanity The religion of the Indian people Gave birth to Buddhism, Jainism, Sikhism Tolerance and diversity: "Truth is one, paths are many" Many deities but a single, impersonal Ultimate Reality A philosophy and a way of life – focused both on this world and beyond What do Hindus believe? One impersonal Ultimate Reality – Brahman Manifest as many personal deities True essence of life – Atman, the soul, is Brahman trapped in matter (“That art thou”) Reincarnation – atman is continually born into this world lifetime after lifetime (Samsara) Karma – spiritual impurity due to actions keeps us bound to this world (good and bad) Ultimate goal of life – to release Atman and reunite with the divine, becoming as one with Brahman (Moksha) And we too are manifest forms of God! “We are not human beings having spiritual experiences; We are spiritual beings having a human experience!” “That art Thou” Hinduism is about recognizing the all pervasiveness of the divine Reincarnation, Karma and Service 1. The soul is present in all species of life 2. All life is sacred and worthy of the highest respect 3. Everything that lives and grows is interconnected 4. Where there is life or soul there is atman. 5. At death the soul enters another body. Buddhism Buddhism challenged Brahmanical Hinduism Founded by Siddhartha Gautama-6th century BC Began to look for answers beyond the Vedas Called for a new ethical conception of human affairs 330 million followers Teachings of Buddhism Four Noble Truths Life is suffering; Suffering is due to attachment; Attachment can be overcome; There is a path for accomplishing this.
    [Show full text]
  • Jainism Says: Climate Crisis Series - What Is Climate Crisis? (Part 2 of 3)
    Jainism Says: Climate Crisis Series - What is Climate Crisis? (Part 2 of 3) This is the second in a series of 3 questions and answers about climate change. Part 1 explained climate ​ ​ change and how various human activities are causing it. This article below examines why we, as Jains, should care about climate change. The final article will address what actions we can take to limit the adverse effects of climate change. Question: Why should we, especially as Jains, care about the climate/ environmental ​ issues? Why does climate matter? Why should anyone care? From a purely anthropomorphic (human-centric) point of view, taking action on climate change is necessary for our own survival and well-being. To date, climate change has affected poorer parts of the world and animal and plant life more than people in the developing world. The wealthier countries and communities have been mostly spared from the most serious effects, so far. However, climate change does not favor or discriminate. Left unaddressed, it will affect every living being, if not in our lifetimes, then in the coming generations. In the history of mankind, people have generally escaped from disasters by migrating to new lands. However, the unprecedented nature of climate change is that it engulfs the entire planet, leaving no feasible place for people to escape to. Therefore, even from a purely selfish standpoint, one should care for the sake of his or her own comfort and survival. From a broader moral standpoint, we share the Earth with billions of other humans as well as other life, all of whom desire to live, seek happiness, and avoid pain.
    [Show full text]
  • Finding Parallels Between Jain
    FINDING PARALLELS BETWEEN JAIN PHILOSOPHY AND SARTREAN EXISTENTIALISM: RECOGNISING THE RICHNESS OF ANCIENT SOUTH ASIAN RELIGIOUS PHILOSOPHY AGAINST DEVELOPMENTS IN CONTINENTAL PHILOSOPHY by JAHNAVI KOTHARI PROFESSOR ANDREW AISENBERG PROFESSOR DANIEL MICHON SUBMITTED TO SCRIPPS COLLEGE IN PARTIAL FULFILMENT OF THE DEGREE OF BACHELOR OF ARTS IN HUMANITIES: INTERDISCIPLINARY STUDIES IN CULTURE AND RELIGIOUS STUDIES APRIL 26, 2019 Acknowledgements I would like to extend my immense gratitude to my thesis readers: Professor Aisenberg and Professor Michon. Professor Michon, thanks to your Hinduism course in my first semester of college, I decided to be a Religious Studies Major. Since then, my academic interests have always revolved around the intersection of culture and religious philosophy. And of course, a big thank you for all your help with citation and all things related to formatting. Professor Aisenberg, thank you for your course on the History and Philosophy of Culture. Through that, I became interested in finding connections between Western scholarship and South Asian religious philosophies. I could not have asked for a more supportive and caring academic adviser (I’m going to miss our never-ending conversations about Paris). While I was initially intimidated by the ambitious nature of my thesis, the mentorship, guidance and encouragement of my readers helped me channel my ideas constructively. I would like to thank my former academic adviser Professor Marina Pérez de Mendiola. Although I never had the privilege of taking a class with you, thank you for adopting me as one of the many advisees lucky to have been nurtured by your mentorship. My time at Scripps would be incomplete without our early morning meetings, which evolved into conversations in French over the years, where you always encouraged my academic pursuits and fostered an interest in post-colonial and cultural theory.
    [Show full text]
  • The Jain History, Art and Architecture in Pakistan: a Fresh Light1
    Journal of the Research Society of Pakistan Volume No. 56, Issue No. 1 (January - June, 2019) Muhammad Iqbal Chawla * Muhammad Hameed** Syeda Mahnaz Hassan *** The Jain History, Art and Architecture in Pakistan: A Fresh Light1 Abstract This paper attempts to understand the history, art and architecture of Jains in Pakistan with the new perspective. Among ancient religions of Indian Subcontinent, Jainism is the only one that remained a practicing religion in Pakistan till the country gained independence in 1947. Historical records clearly mention presence of jain community in major cities of Pakistan. Archaeological data consisting of jain temples, community halls and other shrines also throws light on the contribution of jains in the socio-religious, cultural, architectural and artistic activities of the country. Researches related to Indus Valley, Gandhara, Islamic and Hindu art and architecture have overshadowed the study of jain archaeology. Purpose of the present paper is to share what we intend to do regarding the study of Jainism in Pakistan. No major work has been done for the systematic exploration, identification and documentation of the jain built heritage of Pakistan. The Department of Archaeology, University of the Punjab is taking this initiative for the first time to make detailed study of history of Jainism, its rise and decline. The study would highlight glory of the religion and contributions of its followers in social, cultural, economic, artistic and architectural fields. Comparative and analytical study of the jain archaeology would also be made keeping in view variety of the jain building traditions. Awareness among research scholars and local community would also be given to play their role for the preservation of Jain heritage scattered in different parts of Punjab as well as of Sindh province.
    [Show full text]
  • The Tensions of Karma and Ahimsa
    Florida International University FIU Digital Commons FIU Electronic Theses and Dissertations University Graduate School 3-31-2016 The eT nsions of Karma and Ahimsa: Jain Ethics, Capitalism, and Slow Violence Anthony Paz Florida International University, [email protected] DOI: 10.25148/etd.FIDC000249 Follow this and additional works at: https://digitalcommons.fiu.edu/etd Part of the Asian Studies Commons, Ethics in Religion Commons, Inequality and Stratification Commons, Other Religion Commons, Peace and Conflict Studies Commons, Place and Environment Commons, Race and Ethnicity Commons, and the Race, Ethnicity and Post-Colonial Studies Commons Recommended Citation Paz, Anthony, "The eT nsions of Karma and Ahimsa: Jain Ethics, Capitalism, and Slow Violence" (2016). FIU Electronic Theses and Dissertations. 2476. https://digitalcommons.fiu.edu/etd/2476 This work is brought to you for free and open access by the University Graduate School at FIU Digital Commons. It has been accepted for inclusion in FIU Electronic Theses and Dissertations by an authorized administrator of FIU Digital Commons. For more information, please contact [email protected]. FLORIDA INTERNATIONAL UNIVERSITY Miami, Florida THE TENSIONS OF KARMA AND AHIMSA: JAIN ETHICS, CAPITALISM, AND SLOW VIOLENCE A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in RELIGIOUS STUDIES by Anthony Paz 2016 To: Dean John Stack Steven J. Green School of International and Public Affairs This thesis, written by Anthony Paz, and entitled The Tensions of Karma and Ahimsa: Jain Ethics, Capitalism, and Slow Violence, having been approved in respect to style and intellectual content, is referred to you for judgement.
    [Show full text]
  • Jainism - Belief in Karma Karma Is the Fruit of One's Desire-Ridden Actions
    Jainism - Belief in Karma Karma is the fruit of one's desire-ridden actions. When actions are performed selfishly and egotistically, one becomes responsible for the consequences of one's actions. The Bhagavad Gita suggests that karma arises not only from the actions we perform but also from our desire for the fruit of such actions. Thus, intention plays an important role. Belief in karma is common to Hinduism, Buddhism and Jainism. However, Jainism differs from the other two with regard to the nature and working of the principle of karma. Karma is more a process of self-correction rather than self- punishment. Its purpose is to bring perfection in the doer of actions through a gradual inner transformation. It is nature's way of keeping each being on the path to liberation. However, Nature intends to accomplish the process in its own time frame, since its primary purpose is not to facilitate liberation but delay it until the end of the time cycle. Unlike in Hinduism and Buddhism, in Jainism karma is not a mere effect of a particular action but a real substance, a kind of subtle matter or flowing mass of energy that readily enters a living body with each activity of the latter and envelops it in dark gloom. Karma binds the soul to matter and makes its liberation an increasingly difficult task. The process of the inflow of karma is called asarva. Jainism's belief in karma is closely associated with its belief in matter as real and universal. Just as the souls are real, the materiality that we perceive in the world is also real, neither an illusion nor a projection.
    [Show full text]