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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. -
Book Only Cd Ou160053>
TEXT PROBLEM WITHIN THE BOOK ONLY CD OU160053> Vedant series. Book No. 9. English aeries (I) \\ A hand book of Sri Madhwacfaar^a's POORNA-BRAHMA PH I LOSOPHY by Alur Venkat Rao, B.A.LL,B. DHARWAR. Dt. DHARWAR. (BOM) Publishers : NAYA-JEEYAN GRANTHA-BHANDAR, SADHANKERI, DHARWAR. ( S.Rly ) Price : Superior : 7 Rs. 111954 Ordinary: 6 Rs. (No postage} Publishers: Nu-va-Jeevan Granth Bhandar Dharwar, (Bombay) Printer : Sri, S. N. Kurdi, Sri Saraswati Printing Press, Dharwar. ,-}// rights reserved by the author. To Poorna-Brahma Dasa; Sri Sri : Sri Madhwacharya ( Courtesy 1 he title of my book is rather misleading for though the main theme of the book is Madhwa philosophy, it incidentally and comparitively deals with other philosophies such as that of Sri Shankara Sri Ramanuja and Sri Mahaveer etc. So, it is use- ful for all those who are interested in such subjects. Sri Madhawacharya, the foremost Vaishnawa philosopher, who is the last of the three great Teachers,- Sri Shankara, Sri Ramanuja and Sri Madhwa,- is so far practically unknown to the English-reading public of India. This is, therefore the first attempt to present his philosophy to the wider public. Madhwa philosophy has got two aspects, one universal and the other, particular. I have tried to place before the readers both these aspects. I have re-assessed the values of Madhwa and other philosophies, and have tried to find out also the greatest common factor,-an angle of vision which has not been systematically adopted by any body. He is a great Harmoniser. In fact mine isS quite a new approach, I have tried to put old things in a new way. -
Divya Dvaita Drishti
Divya Dvaita Drishti PREETOSTU KRISHNA PR ABHUH Volume 1, Issue 4 November 2016 Madhva Drishti The super soul (God) and the individual soul (jeevatma) reside in the Special Days of interest same body. But they are inherently of different nature. Diametrically OCT 27 DWADASH - opposite nature. The individual soul has attachment over the body AKASHA DEEPA The God, in spite of residing in the same body along with the soul has no attach- OCT 28 TRAYODASHI JALA POORANA ment whatsoever with the body. But he causes the individual soul to develop at- tachment by virtue of his karmas - Madhvacharya OCT 29 NARAKA CHATURDASHI OCT 30 DEEPAVALI tamasOmA jyOtirgamaya OCT 31 BALI PUJA We find many happy celebrations in this period of confluence of ashwija and kartika months. NOV 11 KARTIKA EKA- The festival of lights dipavali includes a series of celebrations for a week or more - Govatsa DASHI Dvadashi, Dhana Trayodashi, Taila abhyanjana, Naraka Chaturdashi, Lakshmi Puja on NOV 12 UTTHANA Amavasya, Bali Pratipada, Yama Dvititya and Bhagini Tritiya. All these are thoroughly en- DWADASHI - TULASI joyed by us. Different parts of the country celebrate these days in one way or another. The PUJA main events are the killing of Narakasura by Sri Krishna along with Satyabhama, restraining of Bali & Lakshmi Puja on amavasya. Cleaning the home with broom at night is prohibited on other days, but on amavasya it is mandatory to do so before Lakshmi Puja. and is called alakshmi nissarana. Next comes completion of chaturmasa and tulasi puja. We should try to develop a sense of looking for the glory of Lord during all these festivities. -
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. -
Chicago Calling
1. Sri Ramakrishna’s home at Kamarpukur with Shiva Temple 8. Sri Ramakrishna’s room 2. Sri Ramakrishna’s room at Cossipore at Kamarpukur CHICAGO CALLING 7. Sri Ramakrishna’s room and 3. Sri Ramakrishna’s room Nahabat, Sri Sarada Devi’s room, at Dakshineshwar at Dashineshwar A Spiritual & Cultural Quarterly eZine of Vivekananda Vedanta Society of Chicago No. 13, 2017 6. Panchavati at Dashineshwar 4. Sri Ramakrishna’s room at Dakshineshwar (view from the temple side) 5. Dakshineshwar Temple: An Illustration Table of Contents Pag e EDITORIAL 3 SWAMI VIVEKANANDA’S INSPIRED TEACHINGS 5 SWAMI KRIPAMAYANANDA SWAMI VIVEKANANDA ON COURAGE 7 SWAMI TYAGANANDA ARISE, AWAKE AND STOP NOT 10 MAHAVAKYAS 11 SWAMI ISHATMANANDA INTRODUCTION TO THE COVER PAGE 15 ADVERTISEMENTS 17 Editor: Swami Ishatmananda Vivekananda Vedanta Society of Chicago 14630 Lemont Road, Homer Glen. 60491 email: [email protected] chicagovedanta.org ©Copyright: Minister-in-Charge Vivekananda Vedanta Society of Chicago NO 13. 2017 Chicago Calling 2 On February 28, 2017 millions of people all Avatara is a reservoir of great spiritual power. over the world celebrated the 182nd Tithi Puja (Birth Anniversary) of Bhagavan Sri Ramakrishna. Sri Ramakrishna showed through his life how to inculcate the divinity already in every human Hindus believe and the scriptures support the being. His boyhood was full of mystical idea that every time the culture and religion of experiences. The whole of his youth was spent in India (Bharat-Varsha) face the danger of being various spiritual practices. The intensity and overpowered by hostile forces the Supreme Being diversity of his practices have no parallel in the takes form and ascends to earth to save them. -
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. -
Vedanta and Buddhism Final Enlightenment in Early Buddhism Frank Hoffman, West Chester University
Welcome to the Nineteenth International Congress of Vedanta being held on the University of Massachusetts, Dartmouth campus. It is very exciting to think that the Vedanta Congress now is being held in the land of the “Boston Brahmins” Thoreau, Emerson and Whitman. It is very heartening to note that a large number of scholars are regular attendees of the Vedanta Congress, several are coming from India. We wel- come them all and are committed to help them in any way we can, to make their stay in Dartmouth pleasant and memorable. Our most appreciative thanks are due to Rajiv Malhotra and the Infinity Foun- dation and Pandit Ramsamooj of 3 R's Foundation for their generous financial support for holding the conference. We are particularly grateful to Anthony Garro, Provost, and William Hogan, Dean of College of Arts and Sciences, University of Massachusetts, Dartmouth for his continuous support of the Center for Indic Studies. Our special thanks to Maureen Jennings, Center's Administrative Assistant and a number of faculty and students (especially Deepti Mehandru and Shwetha Bhat) who have worked hard in the planning and organization of this conference. Bal Ram Singh S.S. Rama Rao Pappu Nineteenth International Congress of Vedanta July 28-31, 2010 - Program NINETEENTH INTERNATIONAL CONGRESS OF VEDANTA PROGRAM WEDNESDAY, JULY 28, 2010 All sessions to be held in Woodland Commons 8:00 AM - 6:00 PM Conference Registration Desk Open – Woodland Commons Lobby 8:00 AM - 8:30 AM Social/Coffee/Tea – Woodland Commons Lobby 8:45 AM Invocation & Vedic Chanting 9:00 AM Benediction 9:10 AM Welcome Address, Dean William Hogan, College of Arts & Sciences, University of Massachusetts, Dartmouth 9:20 AM Introduction, Conference Directors - Bal Ram Singh, University of Massachusetts Dartmouth S. -
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.