DOCSLIB.ORG

ANS 340J / R S 341 F: Jainism: Religion of Non-Violence Fall 2020

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
ANS 340J / R S 341 F: Jainism: Religion of Non-Violence Fall 2020 ANS 340J / R S 341 F: Jainism: Religion of Non-Violence Fall 2020. Unique numbers: 31655 and 41865 Instructor: Dr. Claire Maes Pronouns : She/Her/Hers Course Description With its emphasis on vegetarianism, its modern discourse on ecology and its regard for all life-forms, Jainism is commonly and justly known as the religion of non-violence. Having its historical origins in North India about 25OO years ago, Jainism is an ancient but thriving religion. It has a distinctive community of both male and female ascetics and a supporting community of laypeople. Jainism’s unique theory of karma, ethics of non-violence (ahimsa), and its multisided approach (anekantavada) to truth and reality have influenced in some way or other all major religions and orthodox philosophical traditions in India. This course will introduce you to this fascinating religion by examining its stories, doctrines, philosophical tenets, and religious practices. We begin by considering a basic but important set of questions: why should one study Jainism? How does the academic study of Jainism enrich one’s worldview? Where is religion located? And how does one study Jainism or religion in general? In the second part of the course, we proceed to a thematic discussion of Jainism. Themes will center on food and identity, stories and religiosity, ecology, gender, renunciation, and devotion. In the third and final part of this course, we learn to become researchers and explore how the current pandemic is influencing contemporary religious practices and discourses among Jains in both the United States and India. We will collect data both outside and in class, analyzing, discussing, and discovering together new trends in the religious expressions of practicing Jains caused by COVID-19. In the final week of class, you will give a group presentation sharing your research results with the rest of the class. There are no pre-requirements to enroll in this class. P a g e 1 | 14 Goals - To acquire an appreciation for Jainism - To gain a historical and contextualized understanding of Jainism - To recognize the significance of Jainism for the field of Religious Studies - To learn to read, contextualize, and evaluate different types of sources: primary texts, ethnographical accounts, interviews, scholarly accounts, etc. - To understand the error of essentializing a religious tradition - To discover and discuss how the pandemic is affecting contemporary Jain religious practices and discourses - To relate the gained insights to our contemporary world - To learn to critically reflect on your own cultural experiences and to see how these shape your worldview Readings For this course, all required readings will be made available electronically on canvas. For good background information on Jainism, I recommend the following two books: - Babb, Lawrence A., Understanding Jainism. Dundelin: Edinburgh and London, 2015. - Vallely, Anne, Guardians of the Transcendent. An Ethnography of a Jain Ascetic Community. University of Toronto Press: Toronto, 2002. Our Canvas Site UT Austin Canvas: Fa20 – Jainism: RLGN Non-Violence (31655) Course Technology Since our classes will be held over zoom, a laptop (or phone) with webcam and good audio is required. Grading Policy Class Attendance and Participation: 10% Reading Responses (6): 25% Reflective Essays (3): 10% Padlet Posts: 25 % (a total of 50 points can be earned for this assignment) - Before Class (5): 10 points - After Class (5): 10 points - Jain Terminology (20): 20 points - Videos (2): 10 points Research Project Jainism and the Pandemic: 30% (a total of 40 points can be earned for this assignment) - Lecture Write-Up (2): 8 points - Interview: 12 points - Discourse Analysis: 12 points - Group Presentation: 8 points A note on my grading policy Flexibility is built into the assignments to support your success in this course. If you miss a smaller P a g e 2 | 14 assignment or don’t do as well on your earlier reading responses, essays, or padlet posts, your grade will not be impacted significantly. Consequently, the final grades are firm, and no additional curve is available. Grading scale: 93–100: A. 90–92: A-. 87–89: B+. 83–86: B. 80–82: B-. 77–79: C+. 73–76: C. 70–72 C- etc. Grace Policy: Time-bank options Sometimes we have bad days, bad weeks, and bad semesters. In an effort to accommodate any unexpected, unfortunate personal crisis, I have built “time banks” into our course. You do not have to utilize this policy, but if you find yourself struggling with unexpected personal events, I encourage you to e-mail me via canvas as soon as possible to notify me that you are using our grace policy. You may use this policy one of two ways (please choose, and let me know): You may have a two-day grace period for one assignment, OR You may have 2 one-day extensions for two different assignments. Extra credit opportunity During the course of the semester, I will give you several extra credit opportunities to make up for absences, late assignments, or missed assignments. Class Attendance and Participation: 10% Attendance 5% This is a synchronous online course. This means that although we will not meet in-person in one room as a class, we will always be meeting at the same time twice a week (Tuesdays and Thursdays from 12:30 pm to 2:00 pm) via zoom, unless I announce otherwise. Full attendance is required and counts for 5% toward your final grade. Excused Absence: The only absences that will be considered excused are for religious holidays or extenuating circumstances due to an emergency. If you plan to miss class due to observance of a religious holiday, please let me know at least two weeks in advance. You will not be penalized for this absence, although you will still be responsible for any work you will miss on that day if applicable. If you miss a class because of extenuating circumstances, you are responsible for letting me know and to check with me for details and arrangements. If you have to be absent, use your resources wisely. Check out our canvas course page and watch the class you have missed via the zoom recordings. Complete the assignments based on the class. Ask other classmates to get a run-down and notes on any lesson you miss. If you find there are topics that we covered while you were gone that raise questions, you may zoom in during my office hours or schedule a zoom meeting to discuss. Email specific questions you have in advance so that we can make the most of our time. Note: “What did I miss?” is not specific enough. Participation 5% Your level of participation will be measured by means of the questions you bring to class, the discussions you initiate, and your active participation in break rooms. Attentive listening to genuinely process new information also counts. This means, put any distractive devices away during our class time. If roommates, family members, cats or dogs tend to barge in at whim, create a clear do-not-disturb sign: “Class in process. Come back in one hour.” Start each class with the good intention to be fully present. This means take notes, ask questions, participate in group and class discussions, make use of the chat function in P a g e 3 | 14 zoom, and when appropriate, look confused, amazed, inspired when digesting new information. In this course, I want you to feel safe to think out loud because you are. I want us to learn and go through this semester as a group: for this, I need all of you to listen, speak up, and engage actively. Togetherness is fun. Reading Responses (6): 25% Over the course of this semester, you will write 6 reading responses. All reading responses should consists of three parts: (1) key terms; (2) a prose response text; and (3) discussion questions. In part 1, list the terms and concepts you feel are key to understanding the author’s argument. Define these terms in context. If you also list words new to you, then place asterisks beside the terms. In part 2, respond to the reading by highlighting interesting issues, by quoting and commenting on a passage that stood out to you, by pointing out problematic arguments, or by noting lacking or unclear points, etc. In part 3, list at least two questions you wish to discuss in class. The paper must demonstrate that you have read and understood the text in question. The response should be min. 600 words/max. 900 words. It should be uploaded on canvas at the latest two hours before the class meets. Late submission will affect your grade. Reflective Essays or Videos (3): 10% During the course of the semester, I will ask you to critically reflect on a set of questions and concepts relating to Jainism from the perspective of your own experience and world. These reflective exercises (three in total) are meant to expand your worldview, increase your level of self-awareness, and challenge your pre-existing beliefs. You may choose to express your thoughts via the traditional essay format (2- page, double spaced, Times New Roman, 12 pt) or via a self-made video (5 to 10 minutes long). Your essay/video should be uploaded on canvas no later than 11:59 pm on the day listed in the course schedule. • Reflection Essay/Video 1: Feeding Your Identity Reflect on the role of food in the construction of identity. Start your essay with two paragraphs (about half a page total) explaining how food plays an important role in the negotiation of Jain identity. If you choose for the video format, devote the first two minutes to this point.
Load more

Recommended publications
  • The Jain Doctrine of Karma and the Science of the Genetics
    Commentary on Book THE JAIN DOCTRINE OF KARMA AND THE SCIENCE OF THE GENETICS 1. Commentary by Prof. Dr M.R. Gelra The history of investigating truth is very old. Historical and pre- historical metaphysicians, philosophers and modern scientist have incessantly made an effort to know the universal laws of nature. In East, the philosophy and science were not thought to be as altogether unrelated. In west, they remained hostile and polarized. Surprisingly, the modern physicists and biologists have opened up new frontiers of unprecedented human progress to help philosophers to solve their problems. One of the problem is of karma vis-a-vis genetic engineering. The author of this book Dr Sohan Raj Tater who is mechanical Engineer by profession and a scholar of Jainism has brought forward in his Ph.D. Thesis the comparative studies on genes and karma. This is perfectly a new attempt in this field. The studies on genes are comparatively new and the construction code of genes is yet to be cracked down. On the other hand (i) there is enormous literature available on karma in Jainism. The author has therefore dealt with genetic engineering and karmic concept of Jainism separately in first two parts and later on compared them. He has succeded in accomplishing certain linkages in between karma and genes. According to biological sciences, Gene is a part of chromosome (made up of DNA) and is made of chemical proteins. The word 'chromosome' is made up of two Greek words—chromo (colour) and soma (body). Biologists have established that the coded information is carried from generation to generation by the genes.
    [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]
  • Medical Science ABSTRACT Mind, Soul
    Research Paper Volume : 3 | Issue : 6 | June 2014 • ISSN No 2277 - 8179 Medical Science Mind, Soul, Consciousness and Jianism : KEYWORDS : Jainism, Jain, Mind, Soul, Perspectives Consciousness. *Dr.Heena Pandit Assistant Professor, Department of Psychiatry, Seth G.S. Medical College and K.E.M. Hospital, Mumbai *Corresponding Author ABSTRACT Jainism in its philosophy differs markedly from Buddhism and Vedanta when it comes to concepts of mind, soul and consciousness. The following articles looks at various aspects of Jainism with a focus on mind, soul and consciousness and related concepts from a Jainism perspective. Jain philosophy describes ‘jiva’ (soul) as the sentient substance, which is non-physical and not sense-perceptible; consciousness and ‘upayoga’ (manifestation) are the differentia of jiva. Conscious- ness manifests itself in many ways: intelligence, intuition, conation, bliss, perception (cognitive elements), emotions, will, attitude and behavior, awareness of pleasure and pain. Jain distinguishes between soul and mind. The paper also reviews the relation between the two and serves as a primer for researchers looking at basic literatures that defines these concepts from a Jain perspective. INTRODUCTION of cause and effect. It is a physical process,by which particles Jainism is part of the eternal tradition (‘sanatana dharma’) of of subtle matter attach themselves to the jiva by a process Indian philosophy. However it isquite distinct from the Vedic or Hindu tradition, as it has evolved in modern times. This is- limits on the jiva’s consciousness, obscuringits understanding because Jains reject social or spiritual hierarchy, and because ofknown what as‘asrava’,is real. They or alsokarmic weigh inflow. it down, Karmic literally, particles and trap impose it in it stresses the survival –and fullrealisation –of the individual the‘Lokakasa’, or ‘inhabited universe’.
    [Show full text]
  • Philosophy of Mind a Jain Perspective
    US-China Education Review, ISSN 1548-6613 March 2011, Vol. 8, No. 3, Philosophy of Mind: A Jain Perspective Narayan Lal Kachhara Kamala Nehru Institute of Technology, Sultanpur, India Dualism is one of the views concerning the nature of mind. Arguments have been forwarded for and against dualism. Western philosophy lacks a clear distinction between soul and mind. Closely related to the concept of mind is the question of consciousness, a clear view of which has also eluded the western thinkers. Jain philosophy describes “jiva” (soul) as the sentient substance, which is non-physical and not sense-perceptible; consciousness and “upayoga” (manifestation) are the differentia of “jiva”. Consciousness manifests itself in many ways: intelligence, intuition, conation, bliss, perception (cognitive elements), emotions, will, attitude and behavior, awareness of pleasure and pain. Jain distinguishes between soul and mind. The mind does not possess consciousness, which is the exclusive property of soul. Mind like soul is not permanent entity, it exists only when consciousness manifests as thoughts, beliefs, desires, emotions and feelings. All these activities are influenced by karma, which is interface between soul and mind. Our existence is seen to be at three levels: soul, mind and body. Soul is the source of intelligence; mind (subtle body) is the executive and regulatory body and material body is the place of physical actions. A model of interactions between these three units is presented. The soul perceives and knows the external world through mind, so the perceptions made by soul are influenced by mind. The relationship between brain and mind is discussed. The brain is seen as the center for information storage and processing, its activity is regulated by mind, which in turn is conditioned by the soul.
    [Show full text]
  • Jaina Studies
    Jaina Studies NEWSLETTER OF THE CENTRE OF JAINA STUDIES March 2015 Issue 10 CoJS Newsletter • March 2015 • Issue 10 Centre of Jaina Studies Members SOAS MEMBERS Honorary President Professor Christine Chojnacki Dr Andrea Luithle-Hardenberg (University of Lyon) (University of Tübingen) Chair/Director of the Centre Dr Anne Clavel Professor Adelheid Mette Dr Peter Flügel (Aix en Province) (University of Munich) Dr Crispin Branfoot Professor John E. Cort Gerd Mevissen Department of the History of Art (Denison University) (Berliner Indologische Studien) and Archaeology Dr Eva De Clercq Professor Anne E. Monius Professor Rachel Dwyer (University of Ghent) (Harvard Divinity School) South Asia Department Dr Robert J. Del Bontà Professor Hampa P. Nagarajaiah (Independent Scholar) (University of Bangalore) Department of the Study of Religions Dr Saryu V. Doshi Professor Thomas Oberlies Dr Erica Hunter (Mumbai) (University of Göttingen) Department of the Study of Religions Professor M.A. Dhaky Dr Leslie Orr Dr James Mallinson (Ame rican Institute of Indian Studies, Gurgaon) (Concordia University, Montreal) South Asia Department Professor Christoph Emmrich Dr Jean-Pierre Osier Professor Werner Menski (University of Toronto) (Paris) School of Law Dr Anna Aurelia Esposito Dr Lisa Nadine Owen Professor Francesca Orsini (University of Würzburg) (University of North Texas) South Asia Department Janet Leigh Foster Professor Olle Qvarnström Dr Ulrich Pagel (SOAS Alumna) (University of Lund) Department of the Study of Religions Dr Lynn Foulston Dr Pratapaditya
    [Show full text]
  • Jainism – Khilnani’S “Mahavira: Soldier of Nonviolence.” 2016 – Padmanabh S
    Wk 07 Wed, Feb 17 Today Jainism – Khilnani’s “Mahavira: Soldier of Nonviolence.” 2016 – Padmanabh S. Jaini’s "Karma and the Problem of Rebirth in Jainism." 1980 – T. G. Kalghatgi’s "The Doctrine of Karma in Jaina Philosophy." 1965 – Christopher Key Chapple’s Ch. 3 “Free Will and Volunteerism in Jainism” in FWASIP 1 Wk08: Monday Mīmāṃsā – The section on Mīmāṃsā, 121-5 in Ch. 8, "The Word and the Book," Hamilton, 2001. IP: VSI. – Wilhelm Halbfass’s “Karma, Apurva, and "Natural" Causes: Observations on the Growth and Limits of the Theory of Saṃsāra.” 1980 . Focus on the Mīmāṃsā-related aspects – Elisa Freschi’s Ch. 6 “Freedom Because of Duty” in FWASIP Grade Matters The final grade: – 15% Class Preparation & Participation – 25% 30% Twice-Weekly Feedback on readings – 30% 35% Weekly Reflections – 30% 35% Final Term Paper + Presentation Canvas Late Grade Policy enabled: – -10% per day late – Min: 30% 2 Final Paper & Presentation 10-13 pgs + Bibliography 35% of Course Grade Due Mon Finals Week 2pm – Mar 15 – 10 min Presentation 2:30-4:20 pm. Goal: Synthesis, your own position on karma vs. free will Important concepts studied: – Karma, dharma, reincarnation, self, theodicy – Free Will & Agency – Determinism, fatalism, compatibilism, libertarianism – Bhagavad Gītā, Brahma-sūtras & Agency – Consciousness? Luck? Systems Considered: 7. Grammarian 1. Sāṅkhya 8. Advaita Ved nta 2. Nyāya ā 3. Abhidharma Buddhism 9. Viśiṣṭādvaita 10. Madhva Ved nta 4. Mādhyamika Buddhism ā 5. Jainism 11. Kashmir Śaivism 12. Gau ya Vai avism 6. Mīmāṃsā ḍī ṣṇ Final Paper, cont’d Some questions to address: – Is karma necessary? Why (not)? – What are implications of (not) accepting karma as seen in the different systems? – What in your opinion is the best solution to the problem karma is trying to answer? – Is there free will? Why (not)? – How do the different systems answer this question? .
    [Show full text]
  • The Indian Idea of the Soul. Vv
    9S? OPEN COURT Devoted to the Science of Religion, the Religion of Science, and the Exten- sion of the Religious Parliament Idea FOUNDED BY EDWARD C. HEGELER DECEMBER, 1928 < > VOLUME XLII NUMBER 871 *Price 20 Cents Woe Open Court Publishing Company Wieboldt Hall, 339 East Chicago Avenue Chicago, Illinois — — n^—n^—1^ THE UNIVERSITY OF CHICAGO PRESS 5750 ELLIS AVE., CHICAGO THE AMERICAN PHILOSOPHY OF EQUALITY By T. V, Smith Equality, in its present vague status, has lost much of the meaning that the founders of this country attached to it. In this book Mr. Smith has set out, in effect, to rescue from oblivion whatever truth the earlier doctrine contained. "Professor Smith writes as a philosopher and an historian. His reasoning is sound, his information accurate and his style clear and virile. The volume is a notable contribution to our political philosophy." The T^ew Republic. ^3.00, postpaid ^3.15 THE DEMOCRATIC WAY OF LIFE By T, F. Smith T. V. Smith in this book rc'cndows "Liberty, Equality, Fraternity," slogans of a goal that has never been reached—^with some of the spirit of the days when they were magic words. Here is a brilliant commentary upon democracy as a way of life. ^1.75, postpaid ^1.85 AESTHETICS OF THE NOVEL By Van Meter Ames The fact that there is a decided relationship between literature and philoso' phy has been singularly ignored by past writers. Mr. Ames, believing that literary criticism cannot be sound unless it is placed on a philosophical, basis, in this book has successfully correlated both subjects.
    [Show full text]
  • Jain View of Life
    Jain View of Life Perface to the First Edition Man is `homo sapiens’. He has bulit civilizations and destroyed them too. Magnificent empires were built, mighty in their day. It was difficult to doubt their power. But their day is done and their courts `the lion and the lizard keep’. We have seen the phenmimenal advancement of science in our own day. As we gaze at the incredible rapidity of scientific progress we are losing touch with the spiritual side of man. We are on cross- roads of life, between two worlds; `one dead and the powerless to be born’. We see everywhere social and political chaos. There is distrust and frustration, and for a decade or more we have lived on the brink of another world war more disastrous than the earlier too, which would mean total destruction of human race. Whether it would mean pralaya we do not know. But when it comes we can only see the broken bits of civilization, if we are to survive this catastrophe. And all this is due to a wrong approach to the understanding of the problems of life and experience. A new kind of a materialism is being emphasised today wherin we pay exclusice attention to material comforts and ignore the higher values. But to understand life and nature we have to transcend the narrow partial points of view and adopt a synoptic view of life. We have to realize that others’ points of view have also to be considered and respected. Dogmatic approach of looking at the problems leads to intolerance and then to violence.
    [Show full text]
  • Describe the Seven Types of Judgments Presented in Syadvada
    Describe The Seven Types Of Judgments Presented In Syadvada Trilobed Parry tack leftwardly while Chen always mushrooms his tellins swagger aplenty, he peach so mucking. Willmott nap sunwards. Rubbishy Ronen rebroadcast plump or unseals straightly when Jose is experienceless. It leads to further, being is infinite and imperceptible to do the types of view Raced groupcp layer describe the seven types of judgments presented in syadvada sharp batman return to arkham release date beatzimbiomindmotogfortritk. Asian ethnicity in any way they were people and hindus teach the temple and building during an old commonwealth informed by external senses. Use of grey word syad is rule for rendering judgment flawless and correct. The founder of the moral laws for mahabodhi tree of in seven more. Serves as the foundation or present-day classical probability and statistics Not remember important. The basis of sydvda theory is the dialectic of seven predications. Often used to describe the seven forms of assertion are examples of. Indicate that been any object in any predicate all seven but these predications are true. Anekantavada WikiVisually. Cultural forms to Northern India during any two centuries that. Seven different kinds of lesser and greater offences These offences. Its sun-the room in which mostly is birth time at present gross and given form edit mode which. Handbook list the 1st World Congress on Logic and Religion. Regular and diligent present issue simply coming after a long break There is a need of darkness good. This paper laid over to alter the national historical narrative situation was discovered during night, at the social environment of the.
    [Show full text]
  • Jainism from Wikipedia, the Free Encyclopedia
    Log in / create account article discussion edit this page history Jainism From Wikipedia, the free encyclopedia "Jain" and "Jaina" redirect here. For other uses, see Jain (disambiguation) and Jaina (disambiguation). Jainism (pronounced /ˈdʒaɪnɪzəm/) is one of the oldest religions that navigation Jainism Main page originated in India. Jains believe that every soul is divine and has the Contents potential to achieve enlightenment or Moksha. Any soul which has Featured content conquered its own inner enemies and achieved the state of supreme Current events being is called jina (Conqueror or Victor). Jainism is the path to Random article achieve this state. Jainism is often referred to as Jain Dharma (जन ) or Shraman Dharma or the religion of Nirgantha or religion of search धम This article is part of a series on Jainism "Vratyas" by ancient texts. Jainism was revived by a lineage of 24 enlightened ascetics called Prayers and Vows Go Search tirthankaras[1] culminating with Parsva (9th century BCE) and Navakar Mantra · Ahimsa · interaction Mahavira (6th century BCE).[2][3][4][5][6] In the modern world, it is a Brahmacharya · Satya · Nirvana · Asteya · Aparigraha · Anekantavada About Wikipedia small but influential religious minority with as many as 4 million Community portal followers in India,[7] and successful growing immigrant communities Key concepts Recent changes Kevala Jñāna · Cosmology · in North America, Western Europe, the Far East, Australia and Samsara · Contact Wikipedia [8] elsewhere. Karma · Dharma · Mokṣa · Donate to Wikipedia Jains have sustained the ancient Shraman ( ) or ascetic religion Reincarnation · Navatattva Help मण and have significantly influenced other religious, ethical, political and Major figures toolbox economic spheres in India.
    [Show full text]
  • CENTRE for JAINISM Jainism: Not Just a Religion, a Way of Living
    CENTRE FOR JAINISM Jainism: Not just a religion, a way of living KHUSHBOO SAVLA 1 Acknowledgements ……………………... 2 Hypothesis. ………………………………. 3 Introduction ………..………………………4 Jainism……………... …………………..…7 Life of Monks ………………………….......9 Teachings…………………….……………17 Case Studies .………………………… …20 Samavasaran ……………………………29 Program list ………………………………..31 Conceptual Ideas …………………….......34 Plans………………………………………...42 Bibliography……………………………...…46 2 I would like to thank all those people who have helped me in this long but enriching journey and supported me in every way possible. First and foremost, a big thank you to my guide Mrs. Vandana Ranjit singh, for patiently and lovingly guiding me at every step and watching over me whenever needed. Ma’m, without you this journey would have probably been incomplete. Secondly, I would like to thank the entire faculty of KRVIA including the librarian, peon and staff for their continuous help and support. It has been a wonderful learning experience. Thirdly, I would like to thank my best friend Biraj Gandhi for her tremendous efforts in writing this book for me (besides a lot of other things !) and Badal Thakkar and Harsh Shah for helping me bring my project to what It is today. Thank u guys for your constant flow of advice, love and encouragement. And Last but not the least, I would like to thank my parents who have stood by me, no matter what, and ALWAYS motivated and supported me UNCONDITIONALLY in every chapter of my life. 3 HYPOTHESIS MY CHILDHOOD As soon as the word childhood comes, the first image flashing in front of my eyes is of my homeland Kutch. Having spent most of my holidays in Kutch in the calm, slow, non polluted, serene environment away from the fast life of Mumbai, I share a very different bonding with that place.
    [Show full text]
  • Ahimsa in Jainism from Wikipedia, the Free Encyclopedia
    Wikipedia is sustained by people like you. Please donate today. Log in / create account article discussion edit this page history Ahimsa in Jainism From Wikipedia, the free encyclopedia Ahiṃsā (Sanskrit : अहसा, Prakrit : अहसा) means “non-violence”, “non-injury” or absence of desire to harm any life forms. Ahiṃsā is Jainism the fundamental principle of Jainism forming the cornerstone of its navigation ethics and doctrine. Vegetarianism and other non-violent practices Main page and rituals of Jains flow from the principle of Ahiṃsā. According to Contents Adian Rankin, the concept of Ahiṃsā is so much intertwined with Featured content Jainism that it conjures up images of ascetics who cover their mouths Current events and sweep the ground before them with small brushes to avoid This article is part of a series on Jainism Random article injuring the most minuscule forms of life and Jain-owned animal Prayers and Vows search sanctuaries where even the sickest, most deformed birds and beasts Navakar Mantra · Ahimsa · are protected and cherished. These overt manifestations of an Brahmacharya · Satya · Nirvana · Go Search ancient faith challenge the comfortable - and near-universal - Asteya · Aparigraha · Anekantavada assumption of human precedence over other creatures.[1] interaction Key concepts About Wikipedia The Jain concept of Ahiṃsā is quite different from the concept of Kevala Jñāna · Cosmology · Samsara · non-violence found in other philosophies. In other religious traditions, Community portal Karma · Dharma · Mokṣa · violence is usually
    [Show full text]