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Subject : PHILOSOPHY
Subject : PHILOSOPHY 1. Classical Indian Philosophy Vedic and Upanisadic world-views : Rta & the cosmic order, the divine and the human realms; the centrality of the institution of yajna (sacrifice), the concept of ma & duty/obligation; theorist of creation Atman–Self (and not-self), jagrat, svapna, susupti and turiya, Brahman, sreyas and preyas Karma, samsara, moksa Carvaka : Pratyaksa as the only pramana, critique of anumana and sabda, rejection of non-material entities and of dharma and moksa Jainism : Concept of reality–sat, dravya, guna, prayaya, jiva, ajiva, anekantavada, syadvada and nayavada; theory of knowledge; bondage and liberation, Anuvrat & Mahavrat Bhddhism : Four noble truths, astangamarga, nirvana, madhyam pratipad, pratityasamutpada, ksanabhangavada, anatmavada Schools of Buddhism : Vaibhasika, Sautrantika, Yogacara and Madhyamika Nyaya : Prama and aprama, pramanya and apramanya, pramana : pratyaksa, niruikalpaka, savikalpaka, laukika and alaukika; anumana : anvayavyatireka, lingaparamarsa, vyapti; classification : vyaptigrahopayas, hetvabhasa, upamana; sabda : Sakti, laksana, akanksa, yogyata, sannidhi and tatparya, concept of God, arguments for the existence of God, adrsta, nihsryeasa Vaisesika : Concepts of padartha, dravya, guna, karma, samanya, samavaya, visesa, abhava, causation : Asatkaryavada, samavayi, asamavayi nimitta karana, paramanuvada, adrsta, nihsryeas Samkhya : Satkaryavada, prakrti and its evolutes, arguments for the existence of prakrti, nature of purusa, arguments for the existence and plurality of -
Anekantavada As a Dialethic Discourse Dr Tinu Ruparell Department of Religious Studies, University of Calgary
Pluralism, Perspectivalism and Durability: anekantavada as a dialethic discourse Dr Tinu Ruparell Department of Religious Studies, University of Calgary Religious Plurality This strikes at the substance metaphysics of Jainism and is beyond the scope of the present discussion, however a response Religious Pluralism is both a fact of human history as well as a potential Jaina perspectivalism is closer to what Janet Soskice, drawing upon was developed to this challenge. Whereas traditional western logic threat to cohesive social structures, fidelity in knowledge transmission, discussions in the philosophy of science, rightly points out when she is bivalent - its possible states being only True or False - Jaina and coherent meaning production, political consensus, ethical motivation and argues that the world in which we live is so complex that it will never be Buddhist logic admits four possible states: True, False, Both and existential ease. While in many ways laudable, religious pluralism can able to be comprehended in a single theory. Reality, in this sense, Neither. Where Madhyamīkas take the negative (Neither) way, the also be problematically disconcerting. The threat can be met through always surpasses our ability to describe it. This is an old insight and Jainas accept the positive ‘Both’ state. This separate non- several strategies, each of which tends towards either the one or the Aquinas stated it well, writing, “there is nothing to stop a thing that is reducible logical state they call avaktavya (inexpressible). many. This can be understood as a tension between a universal or objectively more certain by its nature from appearing subjectively less homogenising (centripetal) force or a pluralising, particularising certain to us because of the disability of our minds … we are like bats, Distinguished from apophatic silence, Matilal suggest that the (centrifugal) force. -
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. -
JAINISM: ANEKËNTAVËDA Unit 13 UNIT 13: JAINISM: ANEKËNTAVËDA UNIT STRUCTURE
JAINISM: ANEKËNTAVËDA Unit 13 UNIT 13: JAINISM: ANEKËNTAVËDA UNIT STRUCTURE 13.1 Learning Objectives 13.2 Introduction 13.3 Literal Meaning of Anek¡ntav¡da 13.4 Explanation of change in the context of Anek¡ntav¡da 13.5 Analysing positive and negative characters of an object 13.6 Understanding Anek¡ntav¡da with a concrete example 13.7 Ekantavada 13.8 Let us sum up 13.9 Further Reading 13.10 Answers to Check Your Progress 13.11 Model Questions 13.1 LEARNING OBJECTIVES After going through this unit, you will be able to:- l define Anek¡ntav¡da l discuss what change is l explain meaning of positive and negative characters of an object l explain positive and negative characteristics of an object l analyse Anek¡ntav¡da with concrete examples l discuss ek¡ntav¡da 13.2 INTRODUCTION The Jaina philosophy is an important branch of Indian philosophy. It is a non-vedic philosophy, N¡stika darshana or what we call as heterodox system. The Jaina philosophy can be traced, to the present stage through the twenty-four teachers or tirthankara, and the origin of the Jaina system is not adequately established. The first tirthankara was Rsabhadeva, and, the last among them was Vardhamana, referred to as Mah¡vira or the 'Great Indian Philosophy-I 69 Unit 13 JAINISM: ANEKËNTAVËDA Hero'. It is believed that Mahavira lived around 6th Century B.C., during the time of Gautama Buddha. It is said that the word 'Jaina' is derived from the word 'Jina'. The literal meaning of 'Jina' is conqueror. -
Moksa in Jainism -With Special Reference to Haribhadra Suri
( 14 ) Journal of Indian and Buddhist Studies Vol. 54, No.3, March 2006 Moksa in Jainism -with special reference to Haribhadra Suri - Yasunori HARADA 0. Introduction In ancient India, how people could eliminate the suffering of samsara and obtain liberation (moksa) was a serious issue. This was also the case for the Jains. They developed an original theory of karma since the time of Mahavira. Umasvati (ca. 5- 6c) systematized a theory of liberation in his work, the TAAS. Within that text he describes the Jaina view of the world and karma. In the 10th chapter he explains in particular the Jaina theory of liberation. Haribhadra Suri (ca. 8c), a Jaina Svetambara monk and scholar, also discusses a theory of liberation in the 5th chapter of the Anekantavadapravesa.l)However, instead of developingUmasvati's theory of libera- tion, he criticizes the Buddhist view of momentariness (ksanikatva),in particular that of Dharmakirti (ca. 600-660AD). The present article examines the AVP, especially concerning the way in which Haribhadra Suri refutes the ksanikatva theory. In ad- dition, it compares Haribhadra Suri with his predecessor, the Digambara scholar Samantabhadra(ca. 600 AD),who takes the same view, i. e. the anekantavada. Thus this paper will shed new light on an aspect of the Jaina theory of liberation in the post-Agamic "logico-epistemological"tradition that has not as yet been studied in detail. 1. The Liberation Theory of Umasvati First, I would like to confirm the theoretical role of liberation in the TAAS. Umasvati enumerates 7 tattvas: jiva, ajiva, asrava, bandha, samvara, nirjara and moksa.2)This world, according to the TAAS, consists of jivas and ajivas. -
The Nonhuman and Its Relationship to The
THE UNIVERSITY OF OTTAWA WORLDLY AND OTHER-WORLDLY ETHICS: THE NONHUMAN AND ITS RELATIONSHIP TO THE MEANINGFUL WORLD OF JAINS A DISSERTATION SUBMITTED TO THE FACULTY OF ARTS IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS IN RELIGIOUS STUDIES DEPARTMENT OF CLASSICS AND RELIGIOUS STUDIES © MÉLANIE SAUCIER, OTTAWA, CANADA, 2012 For my Parents And for my Animal Companions CONTENTS Preface i Introduction 1 Definition of Terms and Summary of Chapters: Jain Identity and The Non-Human Lens 2 Methodology 6 Chapter 1 - The Ascetic Ideal: Renouncing A Violent World 10 Loka: A World Brimming with Life 11 Karma, Tattvas, and Animal Bodies 15 The Wet Soul: Non-Human Persons and Jain Karma Theory 15 Soul and the Mechanisms of Illusion 18 Jain Taxonomy: Animal Bodies and Violence 19 Quarantining Life 22 The Flesh of the Plant is Good to Eat: Pure Food for the Pure Soul 27 Jain Almsgiving: Gastro-Politics and the Non-Human Environment 29 Turning the Sacrifice Inwards: The Burning Flame of Tapas 31 Karma-Inducing Diet: Renouncing to Receive 32 Karma-Reducing Diet: Receiving to Renounce 34 Spiritual Compassion and Jain Animal Sanctuaries 38 Chapter 2 – Jainism and Ecology: Taking Jainism into the 21st Century 42 Neo-Orthodox and Eco-Conscious Jains: Redefining Jainism and Ecology 43 The Ascetic Imperative in a “Green” World 45 Sadhvi Shilapi: Treading the Mokşa-Marga in an Environmentally Conscious World 47 Surendra Bothara: Returning to True Form: A Jain Scholar‟s Perspective on the Inherent Ecological Framework of Jainism 51 “Partly Deracinated” Jainism: -
The Jain Declaration on Nature the Jain Teachings
THE JAIN DECLARATION ON NATURE Author - Dr. L. M. Singhvi The Jain tradition which enthroned the philosophy of ecological harmony and non-violence as its lodestar flourished for centuries side-by-side with other schools of thought in ancient India. It formed a vital part of the mainstream of ancient Indian life, contributing greatly to its philosophical, artistic and political heritage. During certain periods of Indian history, many ruling elites as well as large sections of the population were Jains, followers of the Jinas (Spiritual Victors). The ecological philosophy of Jainism which flows from its spiritual quest has always been central to its ethics, aesthetics, art, literature, economics and politics. It is represented in all its glory by the 24 Jinas or Tirthankaras (Path-finders) of this era whose example and teachings have been its living legacy through the millenia. Although the ten million Jains estimated to live in modern India constitute a tiny fraction of its population, the message and motifs of the Jain perspective, its reverence for life in all forms, its commitment to the progress of human civilization and to the preservation of the natural environment continues to have a profound and pervasive influence on Indian life and outlook. In the twentieth century, the most vibrant and illustrious example of Jain influence was that of Mahatma Gandhi, acclaimed as the Father of the Nation. Gandhi’s friend, Shrimad Rajchandra, was a Jain. The two great men corresponded, until Rajchandra’s death, on issues of faith and ethics. The central Jain teaching of ahimsa (non-violence) was the guiding principle of Gandhi’s civil disobedience in the cause of freedom and social equality. -
The Lessons of Ahimsa and Anekanta For
Celebrating Mahavira’s Teachings TheThe LessonsLessons ofof AhimsaAhimsa. andand AnekantaAnekanta forfor ContemporaryContemporary LifeLife The ancient teachings of Vardhamana Mahavira (c. 599-527 BCE), and in particular two of its core elements –– the principle of Ahimsa. (Non-violence) and the philosophy of Anekanta (Non-absolutism) –– appear to have an extraor- dinary timeliness as well as great practical significance at the dawn of the twenty-first century. In this conference an international group of scholars and practitioners will share their research and insights on the teachings of Mahavira and Jainism, and approaches to education about Jainism. Conference Program Venue: California State Polytechnic University, Pomona, Music Recital Hall (24-191) Saturday, January 19, 2002 Sunday, January 20, 2002 9:00 a.m. Registration 8:30 a.m. Registration 9:45 a.m. Introduction 9:00 a.m. Panel 3: Ahimsa. and Anekanta in Jain Tradition Tara Sethia, Cal Poly Pomona “Exemplars of Anekanta and Ahimsa:. The Case of the 10:15 a.m. Welcome Remarks Early Jains of Mathura in Art and Epigraphy” Sonya Rhie Quintanilla, University of California at Irvine Bob H. Suzuki, President Cal Poly Pomona “Religious Dissonance and Reconciliation: The Haribhadra Story” Barbara Way, Dean Christopher Key Chapple, Loyola Marymount University CLASS, Cal Poly Pomona “Anekanta, Ahimsa. and the Question of Pluralism” 10:45 a.m. “Mahavira and Reverential Ecology” Anne Vallely, McGill University Satish Kumar, Schumacher College, UK 10:30 a.m. Break 11:45 a.m. Lunch 11:00 a.m. Panel 4: Towards Greater Understanding through 1:15 p.m. Panel 1: Ahimsa and Non-violence . Ahimsa. -
Anekantvada, Post-Structuralism and Multiculturalism
EUROPEAN ACADEMIC RESEARCH, VOL. I, ISSUE 3/ JUNE 2013 ISSN 2286-4822, www.euacademic.org Anekantvada, Post-structuralism and Multiculturalism SANJAY GOYAL Department of English Jain Vishva Bharati University (Deemed University) Ladnun, India Abstract: The basic principles of Anekanta, multiculturalism, and post- structuralism profess many-sidedness and respect for plurality. But it does not mean that anything and everything should be welcome. Perverse actions cannot be welcome but they can be understood and modified. With understanding, transformations do happen. ‘Everything’ does not include ‘perverted’ and ‘sick’ notions. It is but pragmatic to have certain social standards even though one should be free in one’s mind as it helps one run the society smoothly. Not everyone is of the same level. A standard social blue print helps them identify things better. One cannot dismiss them on the grounds of manysidedness. On the contrary, what should be stressed is the point that one should not blindly and rigidly follow the set standards. Always, there should be the freedom and flexibility to cut through the set norms if it does not facilitate the promotion of justice. Key words: Anekanta, Jainism, plurality, multiperspectivism, relativism Lao Tzu says that „Truth‟ cannot be said and what is said is not an absolute truth. His words are economical and effective. The most important book of Jainas is Tattvarta Sutra which means 'That which is'. That is a beautiful definition of 'truth'. Truth is that 'isness'. Though the „isness‟ does not define anything, it is the very definition of truth, the most beautiful and accurate. Truth is 'That Which Is'. -
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. -
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International Journal of Research in Economics and Social Sciences(IJRESS) Available online at: http://euroasiapub.org Vol. 8 Issue 2, February- 2018 ISSN(o): 2249-7382 | Impact Factor: 6.939 | RELIGIOUS PRACTICES IN JAINISM Manjit Kaur Bajwa, Asst.Prof.in History, G.T.B.Khalsa College For Woman Dasuya Jainism, traditionally known as Jain Dharma, is one of the most ancient Indian religions. The three main principles of Jainism are ahimsa (‘non-violence”) anekantavada (‘non-absolutism’) and aparigraha (non-attachment’): it is also characterized by asceticism. Followers of Jainism take five main vows: ahimsa (‘non-violence’), satya (‘truth’), asteya (‘not stealing’), brahmacharya (‘celibacy’, ‘chastity’), and aparigraha (‘non-attachment’). These principles have impacted Jain culture n many ways, such as leading to a predominantly vegetarian lifestyle that avoids harm to animals and their life cycles. Parasparopagraho Jivanam(‘the function of souls is to help one another’) is the motto of Jainism. Namokar Mantra is the most common and basic prayer in Jainism. Followers of Jainism are called “Jains”, a word derived from the Sanskrit word jinaI (‘victor’) and connoting the path of victory n crossing over life’s stream of rebirths through an ethical and spiritual life. Jains trace their history through a succession of twenty-four victorious saviors and teachers known as Tirthankaras, with the first being Rishabhanatha, who is believed to have lived millions of years ago, and twenty-fourth being the Mahavira around 500 BCE. Jains believe that Jainism is an eternal dharma with the Tirthankaras guiding every cycle of the Jain cosmology. Jainism has two major ancient sub-traditions, Digambaras and Svetambaras: and several smaller sub-traditions that emerged in the 2nd millennium CE. -
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.