JAINA First Step of Jainism JES203 Level 2 Book
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1-15 a SHORT HISTORY of JAINA LAW1 Peter Flügel the Nine
International Journal of Jaina Studies (Online) Vol. 3, No. 4 (2007) 1-15 A SHORT HISTORY OF JAINA LAW1 Peter Flügel The nineteenth century English neologism ‘Jaina law’ is a product of colonial legal intervention in India from 1772 onwards. 'Jaina law' suggests uniformity where in reality there is a plurality of scriptures, ethical and legal codes, and customs of sect, caste, family and region. The contested semantics of the term reflect alternative attempts by the agents of the modern Indian legal system and by Jain reformers to restate traditional Jain concepts. Four interpretations of the modern term 'Jaina law' can be distinguished: (i) 'Jaina law' in the widest sense signifies the doctrine and practice of jaina dharma, or Jaina ‘religion’. (ii) In a more specific sense it points to the totality of conventions (vyavahāra) and law codes (vyavasthā) in Jaina monastic and lay traditions.2 Sanskrit vyavasthā and its Arabic and Urdu equivalent qānūn both designate a specific code of law or legal opinion/decision, whereas Sanskrit dharma can mean religion, morality, custom and law. (iii) The modern Indian legal system is primarily concerned with the 'personal law' of the Jaina laity. In Anglo-Indian case law, the term 'Jaina law' was used both as a designation for 'Jain scriptures' (śāstra) on personal law, and for the unwritten 'customary laws' of the Jains, that is the social norms of Jain castes (jāti) and clans (gotra). (iv) In 1955/6 Jaina personal law was submerged under the statutory 'Hindu Code', and is now only indirectly recognised by the legal system in the form of residual Jain 'customs' to be proved in court. -
Sañcetanika Sutta the Discourse on the Intentional1 [How Karma Is Destroyed] (Aguttara Nikya 10.206/5:292-297) Translated & Annotated by Piya Tan ©2003
Living Word of the Buddha SD vol 3 no 9 A 10.206 The Discourse on the Intentional Sañcetanika Sutta The Discourse on the Intentional1 [How karma is destroyed] (Aguttara Nikya 10.206/5:292-297) Translated & annotated by Piya Tan ©2003 1 Related suttas The Sañcetanika Sutta is about karma and its fruition. I have rendered it in keeping with the teach- ings of the (Kamma) Nidna Sutta (A 3.3/1:134-136),2 a seminal discourse on the roots of karma, and of the Loa,phala Sutta (A 3.99/ 1:249-253). The latter sutta opens with its theme: Bhikshus, for one who says thus: ‘Whatever karma a person does, he would experience3 that karma in the same way,’4 there is no living of the holy life, no opportunity for the right ending of suffering. But, bhikshus, for one who says thus: ‘Whatever karma that a person does, he would feel its result that should be felt,’5 there is the living of the holy life, the opportunity for the right ending of suffering. (A 3.99.1/1:249) Furthermore, in the Sleyyaka Sutta (M 41/1:285-291), §§7-10, 11-14 closely parallel §§1-6, 7b-11 of the Sañcetanika Sutta respectively. The Visuddhi,magga defines the three kinds of karma in terms of fruition time [§1a] but adds a fourth, non-effective karma (ahosi kamma) (Vism 19.14 /601). 2 Key terms and concepts 2.1 TYPES OF KARMA. The Sañcetanika Sutta (A 10.206)6 and the (Karaja,kāya) Brahma,vihāra Sutta (A 10.208) open by stating that the results of intentional deeds will inevitably have to be experienc- ed, with an early translation by Bhikkhus Nyanaponika and Bodhi, thus: I declare, bhikshus, that actions willed, performed and accumulated will not become extinct as long as their results have not been experienced, be it in this life, in the next life or in subsequent future lives. -
Right to Religious Die in India's Jain Concept Sallekhana
Vol-5 Issue-3 2019 IJARIIE-ISSN(O)-2395-4396 Right to religious Die in India’s Jain concept sallekhana Dr. Kumari Bharti Jamshedpur Women’s College, Jamshedpur,India Department of Philosophy Abstract The article examines salekhana. The Jain religious ritual of fasting to death from the Indian legal and ethical perspectives. The concept of sallekhana is an important contribution of the Jains to biosocial ethics Jainism is the world’s most ancient religious and jain monks lead a life of extreme austerity and renunciation. Santhara also known as sallekhana is a controversial practice in which a jain gives up food and water with intention of preparing for death. Sallekhana is facing death by an ascetic or a layman voluntarily when he is nearing his end and when normal life is not possible due to old age incurable disease etc. In 2015, Rajasthan High court banned the practice calling it suicide on 24 August 2015, members of the Jain community held a peaceful natiouid protest against the ban on santhara. Protest were held in various state like Rajasthan Gujrat, Madhya Pradesh, Maharasthra, Delhi etc. Silent marches were carried out in various cities. On 31 August 2015 Supreme Court of India stayed the decision of Rajasthan High Court and lifted the ban on sallekhana. The object of the present. Paper is to give a brief outline of the Jaina concept of sallekhana and evaluate it in the light of contemporary discussion. Some has criticized this vow. Externally critics might identity it with suicide or euthanasia. But one must not be misguided by external procedure of its observance. -
Listing of Jain Books – 1
Listing of Jain Books – 1 Name Author Publisher Place/Year/# of Pages Ahimsa-The Science of Peace Surendra Bothara Prakrit Bharati Academy Jaipur 1937 132 Anekantvada Haristya Bhattacharya Sri Jaina Atmanand Sabha Bhavnagar 1953 208 Anekantvada-Central Philosophy of B. K. Motilal L. D. Indology Ahmedabad 1981 Jainism 72 Aspects of Jain Art and Architecture U. P. Shah and M. A. Dhaky Mahavir Nirvan Samiti, Gujarat Ahmedabad 1975 480 Aspects of Jaina monasticism Nathmal Tatia and Muni Today & Tomorrow Publi. New Delhi 1981 Mahendra Kumar 134 Atmasiddhi Shastra Shrimad Rajchandra Rajchandra Gyan Pracharak Ahmedabad 1978 Sabha 104 Bhagwan Mahavir and His Relevance Narendra Bhanawat Akhil Bharatvarshiya Sa. Jain Bikaner 221 In Modern Times Bright Once In Jainism J. L. Jaini Mahesh Chandra Jain Allahabad 1926 15 Canonical Litrature of Jainas H. R. Kapadia H. R. Kapadia Surat 1941 272 Comparative Study of (the) Jaina Y. J. Padmarajah Jain Sahitya Vikas Mandal Bombay 1963 Theories of Reality and Knowledge 423 Comparative Study of Jainism and Sital Prasad Sri Satguru Publi. Delhi 1982 Buddhism 304 Comprehensive History of Jainism Asim Kumar Chatterjee Firma KLM (P) Limited Calcutta 1978 400 Contribution of Jain Writers To Indian Buddha Malji Munshi Jain Swetambar Terapanthi Culcutta 1964 Languages Sabha, 28 Contribution of Jainism To Indian R. C. Dwivedi (Ed.) Motilal Banarasidas Delhi 1975 Culture 306 Cosmology : Old and New C. R. Jain The Trustees of The J.L.Jaini's Indore 1982 Estate 255 Dasaveyaliyasutta Ernst Leumann and Tr: The Manager of Sheth Anandji Ahmedabad 1932 Schubring Kalyanji 130 Dictionary of Jaina Biography Umrao Singh Tank Central Jaina Publishing Arrah 1917 House 132 Doctrine of Jainas Walter Schubring and Motilal Banarasidas Delhi 1978 Tr.Wohgang Beurlen 336 The Doctriness of Jainism Vallabhsuri Smarak Nidhi Bombay 1961 80 Doctrine of Karman In Jain Philosophy Helmuth Glasenapp. -
The Jaina Cult of Relic Stūpas
The Jaina Cult of Relic Stūpas Peter Flügel1 (SOAS) Abstract This article gives an overview of recent findings on the thriving cult of bone relic stūpas in contemporary Jaina culture. Although Jaina doctrine rejects the worship of material objects, fieldwork in India on the hitherto unstudied current Jaina mortuary rituals furnished clear evidence for the ubiquity of bone relic stūpas and relic venera- tion across the Jaina sectarian spectrum. The article discusses a representative case and assesses the significance of the overall findings for the history of religions. It also offers a new theoretical explanation of the power of relics. Keywords Jaina relic stūpas, mortuary rituals, Vallabha Samudāya, cultural unconscious, theory of generalized symbolic media, relics as social forms 1) I am indebted to Ācārya Vijaya Virendra Sūri, Muni Rajendra Vijaya, Sādhvī Suvratā Śrī, Rāj Kumār Jain, Tejpāl Jain, Vinod N. Dalal, Kīrti Prasād Jain, N. P. Jain, S. Sheth, M. P. Sheth and other members and supporters of the Vallabha Samudāya for their generous help during field research in India, and to Janet Leigh Foster for enhancing the quality of the photos of images selected from the photo albums of the Vallabha Smāraka which were taken with permission. Without the support of Ācārya Mahāprajña, Ācārya Śivmuni, Pravartaka Umeśmuni, Salāhakāra Dineś Muni, Upap- ravartaka Gautama Muni, Sādhvī Ārcanā, Mūḍabidarī Bhatṭ ārakạ Cārukīrti, Sohanlāl Sañcetī, and other Jains in India, my research on Jaina relic stūpas would not have been possible. I would like to thank all of them. I also wish to express my gratitude to Bansidhar Bhatt, Willem B. -
Jain Philosophy and Practice I 1
PANCHA PARAMESTHI Chapter 01 - Pancha Paramesthi Namo Arihantänam: I bow down to Arihanta, Namo Siddhänam: I bow down to Siddha, Namo Äyariyänam: I bow down to Ächärya, Namo Uvajjhäyänam: I bow down to Upädhyäy, Namo Loe Savva-Sähunam: I bow down to Sädhu and Sädhvi. Eso Pancha Namokkäro: These five fold reverence (bowings downs), Savva-Pävappanäsano: Destroy all the sins, Manglänancha Savvesim: Amongst all that is auspicious, Padhamam Havai Mangalam: This Navakär Mantra is the foremost. The Navakär Mantra is the most important mantra in Jainism and can be recited at any time. While reciting the Navakär Mantra, we bow down to Arihanta (souls who have reached the state of non-attachment towards worldly matters), Siddhas (liberated souls), Ächäryas (heads of Sädhus and Sädhvis), Upädhyäys (those who teach scriptures and Jain principles to the followers), and all (Sädhus and Sädhvis (monks and nuns, who have voluntarily given up social, economical and family relationships). Together, they are called Pancha Paramesthi (The five supreme spiritual people). In this Mantra we worship their virtues rather than worshipping any one particular entity; therefore, the Mantra is not named after Lord Mahävir, Lord Pärshva- Näth or Ädi-Näth, etc. When we recite Navakär Mantra, it also reminds us that, we need to be like them. This mantra is also called Namaskär or Namokär Mantra because in this Mantra we offer Namaskär (bowing down) to these five supreme group beings. Recitation of the Navakär Mantra creates positive vibrations around us, and repels negative ones. The Navakär Mantra contains the foremost message of Jainism. The message is very clear. -
Jain Award Boy Scout Workbook Green Stage 2
STAGE 2 TABLE OF CONTENTS 1. About the Jain Award: Stage 2 2. About Yourself 3. Part I Word 4. Part II Worship 5. Part III Witness 6. Jain Religion Information for Boy Scouts of America 7. Application Form for the Jain Medal Award 2 ABOUT THE JAIN AWARD PLAN STAGE 2 WORD: You will with your parents and spiritual leader meet regularly to complete all the requirements History of Jainism-Lives of Tirthankars: for this award. Mahavir Adinath Parshvanath RECORD Jain Philosophy Significance of Jain Symbols: Ashtamanga As you continue through this workbook, record and others the information as indicated. Once finished Four types of defilement (kashäy): your parents and spiritual leader will review anger ego and then submit for the award. greed deceit The story of four daughters-in-law (four types of spiritual aspirants) Five vows (anuvrats) of householders Jain Glossary: Ätmä, Anekäntväd, Ahinsä, Aparigrah, Karma, Pranäm, Vrat,Dhyän. WORSHIP: Recite Hymns from books: Ärati Congratulations. You may now begin. Mangal Deevo Practices in Daily Life: Vegetarian diet Exercise Stay healthy Contribute charity (cash) and volunteer (kind) Meditate after waking-up and before bed WITNESS: Prayers (Stuties) Chattäri mangala Darshanam dev devasya Shivamastu sarvajagatah Learn Temple Rituals: Nissihi Pradakshinä Pranäm Watch ceremonial rituals (Poojä) in a temple 3 ABOUT YOURSELF I am _____________________years old My favorite activities/hobbies are: ______________________________________ This is my family: ______________________________________ ______________________________________ -
Shraman Bhagavan Mahavira and Jainism the Jaina
SHRAMAN BHAGAVAN MAHAVIRAAND JAINISM By: Dr. Ramanlal C. Shah Published - Jain Society of Metro Washington Shraman Bhagavan Mahavira and Jainism JAINISM Jainism is one of the greatest and the oldest religions of the world, though it is not known much outside India. Even in India, compared to the total population of India, Jainism at present is followed by a minority of the Indian population amounting to about four million people. Yet Jainism is not unknown to the scholars of the world in the field of religion and philosophy, because of its highest noble religious principles. Though followed by relatively less people in the world, Jainism is highly respected by all those non-Jainas who have studied Jainism or who have come into contact with the true followers of Jainism. There are instances of non- Jaina people in the world who have most willingly either adopted Jainism or have accepted and put into practice the principles of Jainism. Though a religion of a small minority, Jainism is not the religion of a particular race, caste or community. People from all the four classified communities of ancient India; Brahmin, Kshatriya, Vaishya, and Shudra have followed Jainism. In the principles of Jainism, there is nothing which would debar a person of any particular nation, race, caste, community, creed, etc., from following Jainism. Hence Jainism is a Universal Religion. The followers of Jainism are called Jainas. The word "Jaina" is derived from the Sanskrit word "Jina." One who follows and worships Jina is called a Jaina. Etymologically "Jina" means the conqueror or the victorious. -
Jain Karma Philosophy - Punya (Meritorious) and Päp (Sinful) Karma V10 Dear Readers, It Seems That This Is a Very Hot Subject Within the Jain Community
Jain Karma Philosophy - Punya (Meritorious) and Päp (Sinful) Karma_V10 Dear Readers, It seems that this is a very hot subject within the Jain community. This article has been re- circulated by many readers that within two weeks I have received more than 100 e-mails of appreciations and comments. More than 85% e-mails carry the following theme: "This is spiritual, enthusiastic, religious article" and "Very well written – an excellent simple explanation". However I have received few constructive criticisms which motivated me to update the article periodically during this time. Finally I have decided to re-send the revised article so everyone will have the latest revision of this article, which is now expanded to 4 pages. I request website owners if they have posted this article in their websites, please replace it with this latest revision. Among all appreciative e-mails I have received, the following e-mail written by a Jain Youth of North America on February 17, 2011, which touched my heart Dear Pravin Uncle Jai Jinendra Thank you for sharing this article with the Jain community. My father forwarded me this article earlier this week. As of the last two years, I have been mentally struggling with the conflict of good karma. It seemed so contradictory to me - having learned in youth that all karma - good and bad - are bad in the end. There seemed to be no value or reason for being a good human being in society. Apathy, it seemed was better than either good or bad. However, your discussion of the types of karma and the distribution of effect each has on the soul has given my mind some peace. -
Special Editor's Introduction: Three Tendencies in Indian Philosophy
SPECIAL EDITOR’S INTRODUCTION: THREE TENDENCIES IN INDIAN PHILOSOPHY Devendra Nath Tiwari Going through the texts on Indian philosophical systems we find that the chief purpose of them is to find a solution against the conflicting ideas, digging out the problems, removing doubts of the opponents and getting freedom from them. Unless the thoughts are not clear they cannot be the part of our conduct. No problem is problem for itself; all problems are imposed at thought level and that is why they can be liquidated and removed by philosophical reflection. Removal of them provides bliss. The texts deal with cultivation of a wonderful capacity that accommodates conflicting situations for the greater purpose of living the life in harmony and peace. Great thoughts about the ways of life and the views of life dawn in Vedas and the classical texts. Philosophical systems originated as a safeguard for the maintenance and practice of those great ideas useful for the welfare of the universe. The history of great thoughts is at the same time the history of their critical observation, evaluation and refutation. Arguments in opposition and response in favour not only serve as breath of the protection of those thoughts but promoted Indian philosophical thinking to perfection of Indian culture that comprises the seed of almost all the reflective subtleties which serve as the novelty of the later thinking in India. Three types of tendency in Indian philosophical thinking are apparently observed. First to analyze and reflect on all the arguments popular at a time and then to observe that no argument given for proving the subject and object is steady. -
Remarks on the History of Jaina Meditation* (Published In: Jain Studies in Honour of Jozef Deleu
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Serveur académique lausannois Remarks on the history of Jaina meditation 1 JOHANNES BRONKHORST Remarks on the history of Jaina meditation* (Published in: Jain Studies in Honour of Jozef Deleu. Edited by Rudy Smet and Kenji Watanabe. Tokyo: Hon-no-Tomosha. 1993. Pp. 151-162.) 1. The canonical texts of the Ívetåmbara Jainas contain very little information about meditation. All important passages have been discussed elsewhere (Bronkhorst, 1986: ch. 3), so that a brief restatement of the main results will be sufficient here. The earliest road to liberation which is still discernible in the texts, esp. in the Óyåra∫ga, is a direct response to the idea that suffering is the result of activity. The evil effects of activity are avoided by renouncing activity. In this way no new karman is bound by the soul, and karman that had already been bound is destroyed, as the Uttarajjhayaˆa (29.37/1139) explains. Renouncing activity is done in a most radical way, culminating in motionlessness until death. Motionlessness of the mind is but one aspect of this, which receives but little attention in the old texts. One early passage (Uttarajjhayaˆa 29.72/1174) speaks of ‘pure meditation’ (sukkajjhåˆa / Skt. ßukla dhyåna), which is entered when less than the time of a muhËrta is left of life. In this pure meditation only subtle activity remains initially; then — after the activities of mind, speech and body, including breathing, have been stopped — the monk is in pure meditation in which all activity has been cut off, and in which the last remains of karman are being destroyed. -
The Heart of Jainism
;c\j -co THE RELIGIOUS QUEST OF INDIA EDITED BY J. N. FARQUHAR, MA. LITERARY SECRETARY, NATIONAL COUNCIL OF YOUNG MEN S CHRISTIAN ASSOCIATIONS, INDIA AND CEYLON AND H. D. GRISWOLD, MA., PH.D. SECRETARY OF THE COUNCIL OF THE AMERICAN PRESBYTERIAN MISSIONS IN INDIA si 7 UNIFORM WITH THIS VOLUME ALREADY PUBLISHED INDIAN THEISM, FROM By NICOL MACNICOL, M.A., THE VEDIC TO THE D.Litt. Pp.xvi + 292. Price MUHAMMADAN 6s. net. PERIOD. IN PREPARATION THE RELIGIOUS LITERA By J. N. FARQUHAR, M.A. TURE OF INDIA. THE RELIGION OF THE By H. D. GRISWOLD, M.A., RIGVEDA. PH.D. THE VEDANTA By A. G. HOGG, M.A., Chris tian College, Madras. HINDU ETHICS By JOHN MCKENZIE, M.A., Wilson College, Bombay. BUDDHISM By K. J. SAUNDERS, M.A., Literary Secretary, National Council of Y.M.C.A., India and Ceylon. ISLAM IN INDIA By H. A. WALTER, M.A., Literary Secretary, National Council of Y.M.C.A., India and Ceylon. JAN 9 1986 EDITORIAL PREFACE THE writers of this series of volumes on the variant forms of religious life in India are governed in their work by two impelling motives. I. They endeavour to work in the sincere and sympathetic spirit of science. They desire to understand the perplexingly involved developments of thought and life in India and dis passionately to estimate their value. They recognize the futility of any such attempt to understand and evaluate, unless it is grounded in a thorough historical study of the phenomena investigated. In recognizing this fact they do no more than share what is common ground among all modern students of religion of any repute.