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Pravin K. Shah Jaina Education Committee Jain Agam Literature Background Lord Mahavir's Preaching Was Orally Compiled Into Many
Pravin K. Shah Jaina Education Committee Jain Agam Literature Background Lord Mahavir's preaching was orally compiled into many texts (Sutras) by his disciples. Collectively these texts are called Jain canonical or Agam literature. The Agam Sutras show great reverence for all forms of life and strict codes of vegetarianism, asceticism, nonviolence, and opposition to war. Traditionally these sutras were orally pass on from teachers (acharyas or gurus) to the disciples for several centuries. Also, during the course of time many learned acharyas (elder monks) compiled commentaries on the various subjects of the Agam literature. In olden times, the books were hand-written and rare. Also the religious books and scriptures were considered possessions and attachments for ascetics. Therefore Agam sutras were rarely documented and not widely distributed for or by ascetics. During the course of time, it became extremely difficult to keep memorizing the entire Jain literature (Agam sutras and Commentary literature) compiled by the many Ächäryas. Also there occurred a twelve years of famine around 350 BC. It was extremely difficult for the Jain ascetics to survive during this time. Under such circumstances they could not preserve the entire canonical literature. In fact, a significant number of Agam sutras were already forgotten and lost after the famine. Later, when the Jain congregation relaxed the vow of non-possession with regards to religious scriptures for ascetics, they had already forgotten much of the oldest canonical literature such as twelfth Ang-agam known as Drastiwad, which included fourteen Purvas. The rest of agams were polluted with some modifications and errors. -
17-Chapter-16-Versewise.Pdf
BHAGAVAD GITA Chapter 16 Daivasura-Sampad-Vibhaga Yoga (The Divine and Demoniac Natures Defined) 1 Chapter 16 Introduction : 1) Of vain hopes, of vain actions, of vain knowledge and senseless (devoid of discrimination), they verily are possessed of the delusive nature of raksasas and asuras. [Chapter 9 – Verse 12] Asura / Raksasa Sampad : • Moghasah, Mogha Karmanah – false hopes from improper actions. Vicetasah : • Lack of discrimination. • Binds you to samsara. 2) But the Mahatmas (great souls), O Partha, partaking of My divine nature, worship Me with a single mind (with a mind devoted to nothing else), knowing Me as the imperishable source of all beings. [Chapter 9 – Verse 13] Daivi Sampad : • Seek Bagawan. • Helps to gain freedom from Samsara. 2 • What values of the mind constitute spiritual disposition and demonic disposition? Asura – Sampad Daivi Sampad - Finds enjoyment only in - Make choice as per value sense objects. structure, not as per - Will compromise to gain convenience. the end. • Fields of experiences - Kshetram change but the subject Kshetrajna, knower is one in all fields. • Field is under influence of different temperaments – gunas and hence experiences vary from individual to individual. • Infinite is nature of the subject, transcendental state of perfection and pure knowledge (Purushottama). • This chapter describes how the knower pulsates through disciplined or undisciplined field of experience. • Field is the 3 gunas operative in the minds of individuals. • Veda is a pramana only for prepared mind. Values are necessary to gain knowledge – chapter 13, 14, 15 are direct means to liberation through Jnana yoga. Chapter 16, 17 are values to gain knowledge. 3 Chapter 16 - Summary Verse 1 - 3 Verse 4 - 21 Verse 22 Daivi Sampat (Spiritual) – 18 Values Asuri Sampat (Materialistic) – 18 Values - Avoid 3 traits and adopt daivi sampat and get qualifications 1. -
Banārasīdās Dans L'histoire De La Pensée
De la convention à la conviction : Banārasīdās dans l’histoire de la pensée digambara sur l’absolu Jérôme Petit To cite this version: Jérôme Petit. De la convention à la conviction : Banārasīdās dans l’histoire de la pensée digambara sur l’absolu. Religions. Université Paris 3 Sorbonne Nouvelle, 2013. Français. tel-01112799 HAL Id: tel-01112799 https://hal.archives-ouvertes.fr/tel-01112799 Submitted on 3 Feb 2015 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. UNIVERSITE SORBONNE NOUVELLE - PARIS 3 ED 268 Langage et langues : description, théorisation, transmission UMR 7528 Mondes iranien et indien Thèse de doctorat Langues, civilisations et sociétés orientales (études indiennes) Jérôme PETIT DE LA CONVENTION À LA CONVICTION BAN ĀRAS ĪDĀS DANS L’HISTOIRE DE LA PENSÉE DIGAMBARA SUR L’ABSOLU Thèse dirigée par Nalini BALBIR Soutenue le 20 juin 2013 JURY : M. François CHENET, professeur, Université Paris-Sorbonne M. John CORT, professeur, Denison University, États-Unis M. Nicolas DEJENNE, maître de conférences, Université Sorbonne Nouvelle Mme. Françoise DELVOYE, directeur d’études, EPHE, Section des Sciences historiques et philologiques Résumé L’œuvre de Ban āras īdās (1586-1643), marchand et poète jaina actif dans la région d’Agra, s’appuie e sur la pensée du maître digambara Kundakunda (c. -
Ratnakarandaka-F-With Cover
Ācārya Samantabhadra’s Ratnakaraõçaka-śrāvakācāra – The Jewel-casket of Householder’s Conduct vkpk;Z leUrHkæ fojfpr jRudj.MdJkodkpkj Divine Blessings: Ācārya 108 Vidyānanda Muni VIJAY K. JAIN Ācārya Samantabhadra’s Ratnakaraõçaka-śrāvakācāra – The Jewel-casket of Householder’s Conduct vkpk;Z leUrHkæ fojfpr jRudj.MdJkodkpkj Ācārya Samantabhadra’s Ratnakaraõçaka-śrāvakācāra – The Jewel-casket of Householder’s Conduct vkpk;Z leUrHkæ fojfpr jRudj.MdJkodkpkj Divine Blessings: Ācārya 108 Vidyānanda Muni Vijay K. Jain fodYi Front cover: Depiction of the Holy Feet of the twenty-fourth Tīrthaôkara, Lord Mahāvīra, at the sacred hills of Shri Sammed Shikharji, the holiest of Jaina pilgrimages, situated in Jharkhand, India. Pic by Vijay K. Jain (2016) Ācārya Samantabhadra’s Ratnakaraõçaka-śrāvakācāra – The Jewel-casket of Householder’s Conduct 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 and that a mention is made of the source. ISBN 81-903639-9-9 Rs. 500/- Published, in the year 2016, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India www.vikalpprinters.com E-mail: [email protected] Tel.: (0135) 2658971 Printed at: Vikalp Printers, Dehradun (iv) eaxy vk'khokZn & ijeiwT; fl¼kUrpØorhZ 'osrfiPNkpk;Z Jh fo|kuUn th eqfujkt milxsZ nq£Hk{ks tjfl #tk;ka p fu%izfrdkjs A /ekZ; ruqfoekspuekgq% lYys[kukek;kZ% AA 122 AA & vkpk;Z leUrHkæ] jRudj.MdJkodkpkj vFkZ & tc dksbZ fu"izfrdkj milxZ] -
Religion, Ethics, and Poetics in a Tamil Literary Tradition
Tacit Tirukku#a#: Religion, Ethics, and Poetics in a Tamil Literary Tradition The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Smith, Jason William. 2020. Tacit Tirukku#a#: Religion, Ethics, and Poetics in a Tamil Literary Tradition. Doctoral dissertation, Harvard Divinity School. Citable link https://nrs.harvard.edu/URN-3:HUL.INSTREPOS:37364524 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use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
An Ahimsa Crisis: You Decide
AN AHIMSA CRISIS: YOU DECIDE An Ahimsa Crisis: You Decide 1 2Prakrit Bharati academy,An Ahimsa Crisis: Jai YouP Decideur Prakrit Bharati Pushpa - 356 AN AHIMSA CRISIS: YOU DECIDE Sulekh C. Jain An Ahimsa Crisis: You Decide 3 Publisher: * D.R. Mehta Founder & Chief Patron Prakrit Bharati Academy, 13-A, Main Malviya Nagar, Jaipur - 302017 Phone: 0141 - 2524827, 2520230 E-mail : [email protected] * First Edition 2016 * ISBN No. 978-93-81571-62-0 * © Author * Price : 700/- 10 $ * Computerisation: Prakrit Bharati Academy, Jaipur * Printed at: Sankhla Printers Vinayak Shikhar Shivbadi Road, Bikaner 334003 An Ahimsa Crisis: You Decide 4by Sulekh C. Jain An Ahimsa Crisis: You Decide Contents Dedication 11 Publishers Note 12 Preface 14 Acknowledgement 18 About the Author 19 Apologies 22 I am honored 23 Foreword by Glenn D. Paige 24 Foreword by Gary Francione 26 Foreword by Philip Clayton 37 Meanings of Some Hindi & Prakrit Words Used Here 42 Why this book? 45 An overview of ahimsa 54 Jainism: a living tradition 55 The connection between ahimsa and Jainism 58 What differentiates a Jain from a non-Jain? 60 Four stages of karmas 62 History of ahimsa 69 The basis of ahimsa in Jainism 73 The two types of ahimsa 76 The three ways to commit himsa 77 The classifications of himsa 80 The intensity, degrees, and level of inflow of karmas due 82 to himsa The broad landscape of himsa 86 The minimum Jain code of conduct 90 Traits of an ahimsak 90 The net benefits of observing ahimsa 91 Who am I? 91 Jain scriptures on ahimsa 91 Jain prayers and thoughts 93 -
Jain Reality Or Existence - by Pravin K
Jain Reality or Existence - By Pravin K. Shah Structural View of the Universe Jain Philosophy does not give credence to the theory that God is a creator, survivor, or destroyer of the universe. On the contrary, it asserts that the universe has always existed and will always exist in exact adherence to the laws of the cosmos. There is nothing but infinity both in the past and in the future. The world of reality or universe consists of two classes of objects: · Living beings - conscious, soul, chetan, or jiva · Non-living objects - unconscious, achetan, or ajiva Non-living objects are further classified into five categories; Matter (Pudgal), Space (Akas), Medium of motion (Dharmastikay), Medium of rest (Adharmastikay), Time (Kal or Samay). The five non-living entities together with the living being, totaling six are aspects of reality in Jainism. They are known as six universal entities, or substances, or realities. These six entities of the universe are eternal but continuously undergo countless changes. During the changes, nothing is lost or destroyed. Everything is recycled into another form. Concept of Reality A reality or an entity is defined to have an existence, which is known as Sat or truth. Each entity continuously undergoes countless changes. During this process the old form (size, shape, etc.) of an entity is destroyed, the new form is originated. The form of a substance is called Paryaya. In the midst of modification of a substance, its certain qualities remain unchanged (permanence). The unchanged qualities of a substance are collectively known as Dravya. Hence, each entity (substance) in the universe has three aspects: · Origination - Utpada · Destruction - Vyaya · Permanence - Dhruvya Both Dravya (substance) and Paryaya (mode or form) are inseparable from an entity. -
Buddhist, Jaina, Gandhian & Peace Studies
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. -
Holy Engagement
Holy Engagement Compiled from informal discourses given by The Founder-acharyya of Sri Chaitanya Saraswat Math Srila B. R. Sridhar Dev-Goswami Mahraj Under the direction of the present Acharyya Srila B. S. Govinda Dev-Goswami Maharaj Transcribed by Sri Mahananda Dasa Bhakti Ranjan Introduction Divine Transformation An expert from Chapter 3 of Jaiva Dharmma written by Srila Bhaktivinoda Thakur (Translated by Sripad B.A. Sagar Maharaj) One evening, a few hous after nightfall, Sannyasi Thakura sat alone, singing the Holy Name. He was seated on a small mound in a lonely arbour of Sri Godruma forest. As he cast his glance northward, the full moon rose, revealing an unprecedented beauty throughout the Holy Abode of Sri Nabadwip. A short distance away, Sri Mayapur became visible. Sannyasi Thakura exclaimed, „O! What is this wonder? I see an ecstatic holy place. There, constructed of precious jewels, are an effulgent palace, a temple, and gateways. The entire bank of the Jahnavi River is illuminated by their brilliance. In many places at once, a tumultuous roar of Hari-nama Sankirttana is arising, vibrating through the skies. And now hundreds of devotees resembling the celestial sage Narada are vibrating vinas, chanting the Holy Name and dancing. Somewhere, the white-complexioned god of gods, Mahadeva, is clutching his Dambaru drum, crying, ‚O Visvambhara, please give me Your mercy!’ Dancing in a mad frenzy, he now falls to the ground. Somewhere else, four-headed Lord Brahma, seated in the assembly of Veda-reciting Rsis, is singing the Vedic mantra, mahan prabhur vai purusah sattvasyaisah pravarttakah, sunirmmalam imam praptim isano jyotir avyayah „That Supreme Person is Mahaprabhu; He alone is the Source of our enlightenment. -
Three Texts on Consciousness Only
THREE TEXTS ON CONSCIOUSNESS ONLY dBET Alpha PDF Version © 2017 All Rights Reserved BDK English Tripit aka 60-1, II, III THREE TEXTS ON CONSCIOUSNESS ONLY Demonstration of Consciousness Only by Hsüan-tsang The Thirty Verses on Consciousness Only by Vasubandhu The Treatise in Twenty Verses on Consciousness Only by Vasubandhu Translated from the Chinese of Hsiian-tsang (Taisho Volume 31, Numbers 1585, 1586, 1590) by Francis H. Cook Numata Center for Buddhist Translation and Research 1999 © 1999 by Bukkyo Dendo Kyokai and Numata Center for Buddhist Translation Research All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 1999 ISBN: 1-886439-04-4 Library of Congress Catalog Card Number: 95-079041 Published by Numata Center for Buddhist Translation and Research 2620 Warring Street Berkeley, California 94704 Printed in the United States of America A Message on the Publication of the English Tripitaka The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha’s basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particu lar suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed. -
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 Response to Samavaya
Chapter-10 The Jaina Response to Samavaya. I The Jaina outlook on ontology and its philosophy of knowledge can be comprehended under realism, and in this regard, it shares a lot of views and ideas with Nyaya-Vai5e$ika and realist schools. A schematic representation of Jainism may be given below in order to put its perspective amongst other philosophical views. Knowledge I Realism Idealism Direct Presentation Represent tion I Nyaya Mlmamsa Jaina Samkhya Sautantrika Vedanta Yogacara Jainism is distinguished by having its sources in the Bhagavati, and Agama literature. It is classified as a non-Vedic or heterodox school of thought, but nonetheless Jainism is a mok?asastra, the science of salvation. The path for spiritual progress, aiming at the final goal of liberation is the central tone of the Agamas. The Jainas arrange the knowledge of the world under two pairs of contrasted alternatives, jiva and ajiva. These are complementary aspects of reality, each of which suggests the other by a dialectical necessity and combines with the other into one more complex conception. These two contrasted alternatives are but two conditions of thought: all thinking implies a subject which thinks, the cogitative principle or soul. But as all thinking is thinking of something, it means that it requires a material on which the thought activity is exercised, it implies an object which is discriminated and understood by thought. The Jainas speak of knowledge in five different forms: (a) Mati or that form of knowledge by which a jiva cognizes an object through the operation of the sense-organs, all hindrances to the formation of such knowledge being removed.