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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. 10. You have to return the Original OMR Sheet to the invigilators at the end of the examination compulsorily and must not carry it with you outside the Examination Hall. You are, however, allowed to carry the test booklet and the duplicate copy of OMR Sheet on conclusion of examination. 11. Use of any calculator, mobile phone or log table etc. is strictly prohibited. 12. There is no negative marking. 08-13 CLA–48872 1 Paper–III ]] [[ BUDDHIST, JAINA, GANDHIAN AND PEACE STUDIES PAPER—III Note :— This paper contains seventy five (75) objective type questions of two (2) marks each. All questions are compulsory. 1. The name of the mother of Lord Buddha was : 6. Commentary on the Dighanikaya is : (A) Ambapali (A) Sammohavinodani (B) Mahamaya (B) Kankhavitarani (C) Prajapati Gotami (D) Vishakha (C) Sumangalavilasini (D) Visuddhimagga 2. The Third Buddhist Council was held at : (A) Rajgraha 7. Dhammasangani is the ______ text of (B) Vaishali Abhidhammapitaka. (C) Pataliputra (A) First (D) Peshawar (B) Third 3. First schism in the Buddhist order took place : (C) Fifth (A) Just after the Mah–aparinirv–ana of the Buddha (D) Seventh (B) After the formation of Bhikkhuni-sangha 8. Before his conversion to Buddhism Buddhaghos.a (C) After the Second Buddhist Council debated with the Buddhist Master named : (D) After the Third Buddhist Council (A) Buddhadutta 4. Tibetan form of Buddhism is generally called : - (B) Vimalakirti (A) Mantray–ana (C) Revata (B) Vajray–ana - (C) Tantray–ana (D) Kamalsila (D) Sutray–ana 9. Samadhi is : 5. Which of the following is regarded as the (A) Refraining from sexual misconduct Encyclopedia of Buddhism ? (B) Detachment from spiritual life (A) Milindapanha (B) Saddharmapundarika sutra (C) Giving away all the worldly possessions (C) Mahavagga (D) Concentration of wholesome mind onto an (D) Visuddhimagga object CLA–48872 2 Paper–III ]] [[ 10. Which of the following is true about Samma 14. The doctrine which is considered as the ‘Heart sati ? of Buddhism’ is known as : (A) S' –unyav–ada (A) It forms part of the Sila category of the Noble (B) Vij~n–anav–ada Eightfold path (C) An–atmav–ada (B) It refers to constant brooding on virtuous - (D) Pratityasamutp–ada activities done in the past 15. Which of the following statement is true about (C) It is the constant awareness about the Nirvana ? different activities and functioning of the (A) It is a state devoid of happiness body (B) It is a state which could be attained only after (D) It ensures one’s rebirth in a woeful state death (C) It is the highest goal of Buddhism 11. Trikaya doctrine refers to : (D) None of the above (A) Sila, Samadhi, and Prajna 16. ‘Mah–abodhivih–ara’ was constructed by : (B) Buddha, Dharma, and Sangha (A) Upagupta (C) Dharma, Sambhoga, and Nirmana (B) Ashoka (D) Citta, Caitasika, Rupa (C) Kaniska (D) Aj–atasatru 12. Dukkha (suffering) manifests in one’s life in the form of : 17. The Great Stupa at Sanchi was constructed during the reign of : (A) Accumulation of wealth (A) Asoka (B) Birth (B) Kaniska (C) Attainment of super intellection (C) Vasudeva (D) Attainment of Samadhi (D) Harsha 13. Which of the following is known as Middle Path ? 18. The relics of Sariputra and Maudgalyayana, the two foremost disciples of the Buddha, were found (A) Nirvana at : (B) Samadhi (A) Sanchi (C) Arya Astangika Marga (B) Bharhut (C) Sarnath (D) None of the above (D) Amravati CLA–48872 3 Paper–III ]] [[ 19. How many caves are found at Ajanta ? 25. “Dasvaialiyam” Jain Mulasutra is authored by : (A) 24 (A) Manak (B) 26 (B) Tulsi (C) 28 (C) Sayyambhav (D) 32 (D) Kundakunda 20. The first ordained Buddhist nun in the Buddhist 26. How many number the “PURVA” in Jainism ? order was : (A) Kis–agotami (A) 12 (B) Uppalavann–a · · (B) 14 – (C) Prajapati Gotami (C) 16 (D) Yasodhar–a (D) 18 21. The Buddhist precept of Pancasila that directly deals with violence is : 27. Jaisalmer is famous for : (A) First Precept (A) Jain Education Centre (B) Second Precept (B) Centre for Jain Manuscripts (C) Third Precept (C) Oldest Jain Temples (D) Fourth Precept (D) All the above 22. How many rules are there in Garudhamma ? (A) 12 28. Read the Unit-I and II for correct match : (B) 8 Unit-I Unit-II (C) 5 (1) Agam vacan–a (i) Gommateshwar (D) 4 (2) Birth of Mahavir (ii) Ardhamagadhi 23. The sutta discusses about the caste system is : Agam (A) Vasettha (3) Shravanabelagola (iii) Mathura (B) Samannaphala (4) Shvetamber Sect. (iv) 599 B.C. (C) Kutadanta (D) Mangala Choose the correct match from the following : (A) (1) and (iii) 24. How many tirthankera-s became in Jainism ? (A) 20 (B) (2) and (ii) (B) 22 (C) (3) and (iii) (C) 24 (D) (4) and (iv) (D) 26 CLA–48872 4 Paper–III ]] [[ – 29. Kasayapahuda sutta belongs to : 34. Anarthadan.d.a vow is included into this group of (A) Gunadhar-Shauraseni Jainism : (B) Kundakunda-Shauraseni (A) Mahabrata (B) Anubrata (C) Yashovijay-Ardhamagadhi (C) Gunabrata (D) Haribhadra-Magadhi . (D) Shiksh–abrata 30. Tattvartharajavartika is a commentary written on : 35. “The Medium of Movement” is the main (A) Shatakhandagama characteristics of the substance : (B) Samayasar (A) Pudagala – – (C) Kas.ayapahuda (B) K–ala (D) Tattvartha Sutra (C) Adharma (D) Dharma 31. Haribhadra Suri was composed text at : (A) Jaisalmer 36. “Tattv–artha S' raddh–anam Samyagdars'anam” This (B) Ahmedabad Sutra occurs in : (A) Sammai Suttam (C) Chittoragarh (B) Tattv–artha Sutra (D) Jodhpur (C) Bhagavati Sutra – 32. The meaning of Anubrata-s in Jainism is : (D) Ay–ar–o (A) Vows of Monks 37. Anubrata-s is described mainly in : (B) Vows of Laymen (A) S–ag–ara Dharm–amrita (C) Vows of Women (B) Mulachara – (D) Vows of Great thinks (C) Bagavali Ar–adhana - – – 33. According to Jainism this is included the kind of (D) Praman Mimansa Tattva/Padartha : 38. Anek–antav–ada belongs to : (A) Ratnatraya (A) Not telling lie – – (B) Akash (B) Not giving D–ana – (C) Asrava (C) Not stealing things (D) Aparigrah (D) The multi view point of reality CLA–48872 5 Paper–III ]] [[ 39. The symbol of Jain Architecture is found at : 44. Match the items in List-I with those in List-II : (A) Mathura List-I List-II (1) Shantaladevi vasadi (i) Environment (B) Khajuraho Protection (C) Jaipur (2) Lilavati (ii) Vegetarianism (D) Shravanabelgola (3) Plantation (iii) Jain Epics (4) Bird Hospital (iv) Shravanabelagola 40. The daily practice of householders of Jainism for Select the correct code answer : the welfare of Indian Society is : (A) (1) and (iv) (A) To Prey of Jain Images (B) (2) and (ii) (B) Night Fasting (C) (3) and (iii) (D) (4) and (i) (C) Non-attachment (D) Four kinds of Charity 45. Who constructed a famous Jain temple ? (A) Hemchandra and Yashovijay 41. The main Jain images of Mathura was found at : (B) Haridhadra and Krishnaraj (A) Arawali Mount (C) Nanna and Pump (D) Tejpala and Vastupal (B) Abu Mount (C) Kankali Mount (Teela) 46. Kinds of charity mainly related with : (D) Heera Mount (A) Personality improvement (B) Self realization 42. Who was the head of Nuns in the period of Lord (C) Concentration of mind Mahavira ? (D) Service of society (A) Maina Sati 47. Name the book of Tolstoy which influenced (B) Rohini Gandhi. (A) Stride towards freedom (C) Chandanabala (B) Kingdom of God is within you (D) Karpurmanjari (C) Crime and Punishment (D) Valden 43. Keshariyaji Jain temple is situated in : (A) Rajasthan 48. What was Gandhi’s mother’s name ? (B) Maharashtra (A) Putli Bai (B) Kamla Bai (C) Orissa (C) Kusum Ben (D) Karnataka (D) Heera Ben CLA–48872 6 Paper–III ]] [[ 49. In which book Gandhi read the life of Mohammad 55. Gandhi’s ‘My Experiment with Truth’ is : Sahib ? (A) An Autobiography (A) Heroes and Hero Worship (B) Collection of Poetry (B) World Religions (C) Collection of Prayers (C) Key to Theosophy (D) His Selected Speeches (D) Peace in World Religion 56.
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    Ācārya Kundakunda’s Paôcāstikāya-saÉgraha – With Authentic Explanatory Notes in English (The Jaina Metaphysics) vkpk;Z dqUndqUn fojfpr iapkfLrdk;&laxzg & izkekf.kd vaxzsth O;k[;k lfgr Ācārya Kundakunda’s Paôcāstikāya-saÉgraha – With Authentic Explanatory Notes in English (The Jaina Metaphysics) vkpk;Z dqUndqUn fojfpr iapkfLrdk;&laxzg & izkekf.kd vaxzsth O;k[;k lfgr Divine Blessings: Ācārya 108 Viśuddhasāgara Muni Vijay K. Jain fodYi Front cover: Depiction of the Holy Feet of the twenty-third Tīrthaôkara, Lord Pārśvanātha at the ‘Svarõabhadra-kūÇa’, atop the sacred hills of Shri Sammed Shikharji, Jharkhand, India. Pic by Vijay K. Jain (2016) Ācārya Kundakunda’s Paôcāstikāya-saÉgraha – With Authentic Explanatory Notes in English (The Jaina Metaphysics) 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. ISBN: 978-81-932726-5-7 Rs. 750/- Published, in the year 2020, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India E-mail: [email protected] Tel.: (0135) 2658971, Mob.: 9412057845, 9760068668 Printed at: Vikalp Printers, Dehradun D I V I N E B L E S S I N G S eaxy vk'khokZn & ije iwT; fnxEcjkpk;Z 108 Jh fo'kq¼lkxj th eqfujkt oLrq ds oLrqRo dk HkwrkFkZ cks/ izek.k ,oa u; ds ekè;e ls gh gksrk gS_ izek.k ,oa u; ds vf/xe fcuk oLrq ds oLrqRo dk lR;kFkZ Kku gksuk vlaHko gS] blhfy, Kkuhtu loZizFke izek.k o u; dk xEHkhj vf/xe djrs gSaA u;&izek.k ds lehphu Kku dks izkIr gksrs gh lk/q&iq#"k
  • Book Reviews

    Book Reviews

    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by SOAS Research Online Summer 2005 201 BOOK REVIEWS Christopher Key Chapple, ed. Jainism and Ecology: Non-Violence in the Web of Life. Cambridge, Mass.: Center for the Study of World Religions, Harvard Divinity School, 2002. xliv, 252 pages. In many ways, the two most intriguing documents in this thought-provoking and competently produced book of the Harvard Religions of the World and Ecology Series are the preface and the appendix. Whoever only reads the preface of L. E. Sullivan, the general editor of the series, may get the impression that “religion and ecology” is just one of those themes in academic publishing that are periodically contrived to cash in on the Zeitgeist, but devoid of any relevance in the real world. By contrast, the appendix, a reprint of the short “Jain Declaration of Nature” that was submitted in 1992 to Prince Phillip (Worldwide Fund for Nature) by L. M. Singhvi, the then Indian High Commis- sioner in Britain and current Bharatiya Janata Party representative of Rajasthan in the Upper House of the Indian Parliament, was composed for the sole purpose of propagating the Jain philosophy of nonviolence (ahimsa) as “a viable route plan for humanity’s common pilgrimage for holistic environmental protection, peace and harmony in the universe” (p. 224). The text is a veritable manifesto of Jain environmentalism, and has provoked an interesting debate, which is documented in this volume, between the proponents of a “Jain ecology,” the majority of them Diaspora Jains, and skeptical voices, notably of John Cort and Paul Dundas; two leading non-Jain scholars of Jainism whose contributions are published together with the papers of C.
  • Newsletter of the Centre of Jaina Studies

    Newsletter of the Centre of Jaina Studies

    Jaina Studies NEWSLETTER OF THE CENTRE OF JAINA STUDIES March 2009 Issue 4 CoJS Newsletter • March 2009 • Issue 4 Centre for Jaina Studies' Members _____________________________________________________________________ SOAS MEMBERS EXTERNAL MEMBERS Honorary President Paul Dundas Professor J Clifford Wright (University of Edinburgh) Vedic, Classical Sanskrit, Pali, and Prakrit Senior Lecturer in Sanskrit language and literature; comparative philology Dr William Johnson (University of Cardiff) Chair/Director of the Centre Jainism; Indian religion; Sanskrit Indian Dr Peter Flügel Epic; Classical Indian religions; Sanskrit drama. Jainism; Religion and society in South Asia; Anthropology of religion; Religion ASSOCIATE MEMBERS and law; South Asian diaspora. John Guy Professor Lawrence A. Babb (Metropolitan Mueum of Art) Dr Daud Ali (Amherst College) History of medieval South India; Chola Professor Phyllis Granoff courtly culture in early medieval India Professor Nalini Balbir (Yale University) (Sorbonne Nouvelle) Dr Crispin Branfoot Dr Julia Hegewald Hindu, Buddhist and Jain Architecture, Dr Piotr Balcerowicz (University of Manchester) Sculpture and Painting; Pilgrimage and (University of Warsaw) Sacred Geography, Archaeology and Professor Rishabh Chandra Jain Material Religion; South India Nick Barnard (Muzaffarpur University) (Victoria and Albert Museum) Professor Ian Brown Professor Padmanabh S. Jaini The modern economic and political Professor Satya Ranjan Banerjee (UC Berkeley) history of South East Asia; the economic (University of Kolkata)
  • Jain Veganism: Ancient Wisdom, New Opportunities

    Jain Veganism: Ancient Wisdom, New Opportunities

    religions Article Jain Veganism: Ancient Wisdom, New Opportunities Christopher Jain Miller 1 and Jonathan Dickstein 2,* 1 Department of Theological Studies, Loyola Marymount University, Los Angeles, CA 90045, USA; [email protected] 2 Department of Religious Studies, University of California Santa Barbara, Santa Barbara, CA 93101, USA * Correspondence: [email protected] Abstract: This article seeks to elevate contemporary Jain voices calling for the adoption of a vegan lifestyle as a sign of solidarity with the transnational vegan movement and its animal rights, envi- ronmental protection, and health aspirations. Just as important, however, this article also seeks to present some of the unique features of contemporary Jain veganism, including, most specifically, Jain veganism as an ascetic practice aimed at the embodiment of non-violence (ahim. sa¯), the eradication (nirjara¯) of karma, and the liberation (moks.a) of the Self (j¯ıva). These are distinctive features of Jain ve- ganism often overlooked and yet worthy of our attention. We begin the article with a brief discussion of transnational veganism and Jain veganism’s place within this global movement. This is followed by an overview of Jain karma theory as it appears in the Tattvartha¯ Sutra¯ , an authoritative diasporic Jain text. Next, we present two case studies of contemporary Jain expressions of veganism: (1) The UK-based organization known as “Jain Vegans” and (2) The US-based organization known as “Vegan Jains”. Both organizations have found new opportunities in transnational veganism to practice and embody the virtue of ahim. sa¯ as well as Jain karma theory. As we will show, though both organizations share the animal, human, and environmental protection aspirations found in transnational veganism, Jain Vegans and Vegan Jains simultaneously promote ahim.