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Shree Jagannath Temple at Puri : a Study on Aruna Stambha, Simha Dwara and Baisi Pahacha
ISSN 0970-8669 Odisha Review Shree Jagannath Temple at Puri : A Study on Aruna Stambha, Simha Dwara and Baisi Pahacha Dr. Benudhar Patra he massive temple of Shree Jagannath (214 Tfeet 8 inches high above the road level) located at Puri (the hallowed srikshetra or the Purushottam kshetra) near the sea (the Bay of Bengal), in the state of Odisha on the eastern coast of India is not only a sacred Hindu temple but also one of the char dhamas (four dhamas/ four traditional pilgrimage centres) of the Hindu devotees and pilgrims. It is the symbol and embodiment of the Odia culture and civilization. The temple was built in the 12th century CE by King Anantavarman Chodaganga Deva (c. 1078 to c. 1147 CE) of the Eastern Ganga dynasty and is moulding the social, economic, political, religious gate (lion gate or simha dwara) of Shree and cultural life of the people of Odisha for Jagannath Temple. The pillar is named so after centuries. The temple is built in the Kalinga style the name of Aruna, the charioteer of the Sun God. of architecture and is significant for its marvellous It is a magnificent sixteen-sided monolithic column art, architecture and sculpture. Apart from the of chlorite stone set on an exquisite pedestal, main temple complex, the aruna stambha delicately carved of the same material. According standing in front of the temple, the simha to R.L.Mitra1 the carvings on the plinth “are of dwara or the lion gate or the main entrance of the most sumptuous description, the like of which the temple and the baisi pahacha (the flight of are to be seen nowhere else in India.” It is 25 twenty two steps) leading into the temple complex feet, and 2 inches in height, 2 feet in diameter, from the simha dwara are very noteworthy to and 6 feet and 3.5 inches in circumference. -
A History of Indian Music by the Same Author
68253 > OUP 880 5-8-74 10,000 . OSMANIA UNIVERSITY LIBRARY Call No.' poa U Accession No. Author'P OU H Title H; This bookok should bHeturned on or befoAbefoifc the marked * ^^k^t' below, nfro . ] A HISTORY OF INDIAN MUSIC BY THE SAME AUTHOR On Music : 1. Historical Development of Indian Music (Awarded the Rabindra Prize in 1960). 2. Bharatiya Sangiter Itihasa (Sanglta O Samskriti), Vols. I & II. (Awarded the Stisir Memorial Prize In 1958). 3. Raga O Rupa (Melody and Form), Vols. I & II. 4. Dhrupada-mala (with Notations). 5. Sangite Rabindranath. 6. Sangita-sarasamgraha by Ghanashyama Narahari (edited). 7. Historical Study of Indian Music ( ....in the press). On Philosophy : 1. Philosophy of Progress and Perfection. (A Comparative Study) 2. Philosophy of the World and the Absolute. 3. Abhedananda-darshana. 4. Tirtharenu. Other Books : 1. Mana O Manusha. 2. Sri Durga (An Iconographical Study). 3. Christ the Saviour. u PQ O o VM o Si < |o l "" c 13 o U 'ij 15 1 I "S S 4-> > >-J 3 'C (J o I A HISTORY OF INDIAN MUSIC' b SWAMI PRAJNANANANDA VOLUME ONE ( Ancient Period ) RAMAKRISHNA VEDANTA MATH CALCUTTA : INDIA. Published by Swaxni Adytaanda Ramakrishna Vedanta Math, Calcutta-6. First Published in May, 1963 All Rights Reserved by Ramakrishna Vedanta Math, Calcutta. Printed by Benoy Ratan Sinha at Bharati Printing Works, 141, Vivekananda Road, Calcutta-6. Plates printed by Messrs. Bengal Autotype Co. Private Ltd. Cornwallis Street, Calcutta. DEDICATED TO SWAMI VIVEKANANDA AND HIS SPIRITUAL BROTHER SWAMI ABHEDANANDA PREFACE Before attempting to write an elaborate history of Indian Music, I had a mind to write a concise one for the students. -
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. -
Jain Values, Worship and the Tirthankara Image
JAIN VALUES, WORSHIP AND THE TIRTHANKARA IMAGE B.A., University of Washington, 1974 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in THE DEPARTMENT OF ANTHROPOLOGY AND SOCIOLOGY We accept this thesis as conforming to the required standard / THE UNIVERSITY OF BRITISH COLUMBIA May, 1980 (c)Roy L. Leavitt In presenting this thesis in partial fulfilment of the requirements for an advanced degree at the University of British Columbia, I agree that the Library shall make it freely available for reference and study. I further agree that permission for extensive copying of this thesis for scholarly purposes may be granted by the Head of my Department or by his representatives. It is understood that copying or publication of this thesis for financial gain shall not be allowed without my written permission. Department of Anthropology & Sociology The University of British Columbia 2075 Wesbrook Place Vancouver, Canada V6T 1W5 Date 14 October 1980 The main purpose of the thesis is to examine Jain worship and the role of the Jains1 Tirthankara images in worship. The thesis argues that the worshipper emulates the Tirthankara image which embodies Jain values and that these values define and, in part, dictate proper behavior. In becoming like the image, the worshipper's actions ex• press the common concerns of the Jains and follow a pattern that is prized because it is believed to be especially Jain. The basic orientation or line of thought is that culture is a system of symbols. These symbols are implicit agreements among the community's members, agreements which entail values and which permit the Jains to meaningfully interpret their experiences and guide their actions. -
The Birth of Jainism Mahavira the Path-Maker
JAINISM - RESPECT FOR ALL LIFE: By Myrtle Langley For a religion of only 3 million people, almost all of whom live in India, Jainism has wielded an influence out of all proportion to its size and its distribution. This influence has been felt most keenly in the modern world through Mahatma Gandhi. Although not himself a Jain, he grew up among Jains and embraced their most distinctive doctrine; non-violence to living beings (Ahimsa). But the influence of Jainism has also been felt in the Jain contribution to India’s banking and commercial life. As Buddhists are followers of the Buddha (the enlightened one), so Jains are the followers of the Jina (the conqueror), a title applied to Vardhamana, last of the great Jain teachers. It is applied also to those men and women who, having conquered their passions and emotions, have achieved liberation and attained perfection. And so the very name Jainism indicates the predominantly ethical character of this religion. THE BIRTH OF JAINISM The period from the seventh to the fifth centuries BC was a turning point in the intellectual and spiritual development of the whole world: it produced, among others, the early Greek philosophers, the great Hebrew prophets, Confucius in China and Zoroaster in Persia. For north India, the sixth century BC was a time of particular social, political and intellectual ferment. The older and more familiar tribal structure of society was disintegrating. In its place were appearing a few great regional kingdoms and a number of smaller tribal groupings known, as republics. These kept some of the characteristics of tribal structure but had little political power, being dependent on the largest of the kingdoms. -
THE DHRUVA STAMBHA / Vishnu Dhvaja (Qutub Minar) Wednesday, January 28, 2015 10:29 AM
THE DHRUVA STAMBHA / Vishnu Dhvaja (Qutub Minar) Wednesday, January 28, 2015 10:29 AM New Section 1 Page 1 New Section 1 Page 2 New Section 1 Page 3 New Section 1 Page 4 New Section 1 Page 5 New Section 1 Page 6 New Section 1 Page 7 New Section 1 Page 8 New Section 1 Page 9 New Section 1 Page 10 New Section 1 Page 11 New Section 1 Page 12 New Section 1 Page 13 New Section 1 Page 14 New Section 1 Page 15 New Section 1 Page 16 New Section 1 Page 17 THE DHRUVA STAMBHA / Vishnu Dhvaja (Qutub Minar) : : In 1961, some college students went with me to the Qutb Minar and e...ngaged an official guide, an M.A. in History. Questions and answers between our party and the Sarkari guide are given below in brief :- Q. What was the purpose of building this ‘MINAR’ ? A. Victory Tower. Q. Whose victory over whom ? A. Md. Ghori’s victory over Rai Pithaura (Prithvi Raj) Q. Where ? A. At Tarain near Panipat. Q. Why is the Victory Tower at Delhi ? A. Do not know. One gentleman from the visitors, a Lecturer in History in the University of Delhi, took up the threat and answered: The Victory Tower was commenced by Ghori because Delhi became his capital. Q. Objection, Sir! Ghori never had his capital at Delhi. His capital was at Ghazni. What logic is there in building the Victory Tower in Delhi ? A. Silence. Q. Even if the Minar was commenced by Ghori, its name ought to have been ‘GHORI MINAR’ and not ‘QUTB MINAR’. -
View Near Batra Cinema Dr
SACHDEVA PUBLIC SCHOOL, PITAMPURA Details of Children who applied for admission under Open Seats for Session 2021-2022 Reg FATHER MOBILE MOTHER MOBILE Class NAME GENDER DOB AADHAR NO HOUSE NO AREA No. NAME (Father ) NAME (Mother) HIMANSHU SHEKHAR A-3, SITA SHREE SECTOR-14, PLOT NO.-10, LKG 12 dhanvin anand MALE 05-08-2017 307149325926 9711976098 sakshi anand 9873721899 ANAND APARTMENT ROHINI LKG 13 SHARVI JINDAL FEMALE 22-09-2017 573359236486 AKHIL JINDAL 9811911532 RISHU JINDAL 9811911532 AP-121A PITAMPURA B-2/72C, SECOND LAWRENCE ROAD, LKG 14 AARNA GUPTA FEMALE 08-09-2017 509283695989 MANOJ GUPTA 9871611533 POOJA GUPTA 9910063357 FLOOR KESHAV PURAM LKG 15 NIYANSH GARG MALE 11-05-2017 228699488082 NISHANT GARG 7827330527 SHIKHA GARG 7827330527 BC17 WEST SHALIMAR BAGH LKG 16 Prisha FEMALE 16-07-2017 427201787070 Jatin Kumar 9999876772 Riya Bajaj 9999876772 C7/52 keshav puram LKG 17 AYAN GUPTA MALE 18-07-2017 687453940044 AMIT KUMAR GUPTA 9990506765 SHILPI 8376887589 214/D-11 SECTOR-7 ROHINI LKG 18 IVAAN JAIN MALE 21-01-2018 311559982630 PIYUSH JAIN 9999706470 MALVIKA JAIN 9999117118 17 BLOCK BD LKG 19 Reva Grover FEMALE 08-03-2018 828481180392 Ramit Grover 9990176809 Palak Grover 9999940694 House No.35, Road No.43 Punjabi Bagh West LKG 20 VANYA BANSAL FEMALE 23-03-2018 - ANKIT BANSAL 9354363337 SHEFALI BANSAL 9711452839 3368/243 HANSAPURI ROAD LKG 21 jaiditiya kakkar MALE 16-05-2017 704604847677 bharat kakkar 9811890492 lalita kakkar 9811890446 G2/51 sector15 rohini SHIVANSH PAHADIA GAJENDRA PRASAD LKG 22 MALE 08-04-2017 - 9811647118 -
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: ______________________________________ ______________________________________ -
Teacher Training in Dharmic Studies
Teacher Training in Dharmic Studies Bal Ram Singh, Ph.D. Director, Center for Indic Studies University of Masachusetts Dartmouth Phone-508-999-8588 Fax-508-999-8451 [email protected] Organizers and presenters traditional Indian dress, along with Uberoi Foundations officials on August 18, 2010 Executive Summary phy. Presentations on each of the traditions were carried out by practicing scholars, except in case of Buddhism The Pilot project initiated after the first meeting of the for which we could not get scholars from the tradition. Uberoi Foundation in Orlando, October, 2009, by Ra- jiv Malhotra of Infinity Foundation and Bal Ram Singh The training program on each topic included slide presen- of UMass Dartmouth, was carried out with funding tation, hands-on activities, demonstrations, and lesson from Uberoi Foundation. With assistance of a national plan discussions. In addition, two documentaries, Yoga Advisory Committee (AC) and local Implementation unveiled and Raaga Unveiled were screened with commen- Advisory Group (IAG), the program was developed in taries from its producer, Mrs.Geeta Desai. Evening pro- spring of 2010 with plans to develop teaching material grams included discussion on Indian culture, music, dress, on four Dharmic traditions (Hindu, Buddhist, Jain, and family, etc., including trial of Indian dress by the trainees. Sikh) by experts in the field. The written material was re- viewed by experienced school level teachers, and at least Interactive sessions were held with representatives of Uber- some of the feedback was incorporated in the written oi Foundations, practioners of traditions, and with a facul- material before the latter was provided to the trainees. -
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. -
Concept of God in Jainism
Concept of God in Jainism Jainism believes that the universe and all its substances or entities are eternal. It has no beginning or end with respect to time. The universe runs on its own accord by its own cosmic laws. All the substances change or modify their forms continuously. Nothing can be destroyed or created in the universe. There is no need for someone to create or manage the affairs of the universe. Hence Jainism does not believe in God as a creator, survivor, and destroyer of the universe. However, Jainism does believe in God, not as a creator, but as a perfect being. When a person destroys all his karmas, he becomes a liberated soul. He resides in a perfect blissful state in Moksha. He possesses infinite knowledge, infinite vision, infinite power, and infinite bliss. This living being is a God of the Jain religion. Every living being has the potential to become God. Hence Jains do not have one God, but Jain Gods are innumerable and their number is continuously increasing as more living beings attain liberation. Jains believe that since the beginning of time every living being (soul) because of its ignorance, is attached with karma. The main purpose of the religion is to remove this karma through self-knowledge and become a liberated soul. There are many types of karma. However, they are broadly classified into the following eight categories: 1. Mohniya karma It generates delusion in the soul in regard to its own true nature, and makes it identify itself with other external substances. 2. -
International Journal of Jaina Studies (Online) Vol
International Journal of Jaina Studies (Online) Vol. 8, No. 1 (2012) 1-47 SHADES OF ENLIGHTENMENT A JAIN TANTRIC DIAGRAM AND THE COLOURS OF THE TĪRTHAṄKARAS Ellen Gough 1 Scholarship in recent years has convincingly established that Śaiva-Śākta traditions dominated much of the South Asian medieval landscape, significantly transforming the religious beliefs and practices on the subcontinent. The work of Alexis Sanderson, in particular, has provided a wealth of data to document this Śaiva influence, with his recent monograph, “The Śaiva Age: The Rise and Dominance of Śaivism During the Early Medieval Period,” arguing that from the fifth to thirteenth centuries, all major religious traditions in India were either “absorbed by” Śaivism or “came to remodel themselves along Śaiva lines” (Sanderson 2009: 252). This remodeling meant the widespread acceptance of tantric practices such as the use of esoteric mantra s and elaborate ritual diagrams ( maṇḍala, yantra, cakra, etc.). Jainism was certainly among the traditions influenced by these developments, yet little research has been done on Jains’ appropriation of Śaiva-Śākta tantric practices. There have been some preliminary studies of Jain mantra s and maṇḍala s, 2 and scholars have examined aspects of medieval Jain- Śaiva interactions in philosophical, narrative, and ritual texts, 3 but much more research 1 An earlier version of this paper was presented at the University of Toronto Graduate Student Conference on South Asian Religions in 2011. I thank the conference participants for their helpful feedback. I also thank Phyllis Granoff for comments on several earlier drafts of the paper. 2 While there are more studies of Jain mantraśāstra in Indian languages, I focus here on scholarship in European languages.