DOCSLIB.ORG

CHAPTER - III JAIN PHILOSOPHY and PRACTICES Our Age Is Not Only the Age of Science but Also the Age of Anxiety and Mental Tension

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

157 CHAPTER - III JAIN PHILOSOPHY AND PRACTICES Our age is not only the age of Science but also the age of anxiety and mental tension. Our life is full of excitements, emotional disorders and conflicts of values. We know much about the atom but not enough about the values needed for meaningful life. Jainism is not only a religion, but a unique philosophy of self that prescribes a code of conduct for all human beings irrespective of creed, caste and colour. The Jain philosophy fully advocates limitless power and energy of the human soul and its independency. The right thinking and the right conduct of Jains are auxiliary colours spread on the vast canvas of non-violence, which is the backbone of Jain philosophy. The word Jina means the enlightened, the perfected human who has conquered the internal passions and annihilated even the subtlest of attachment and aversion by one‟s own efforts. Such enlightenment slowly and progressively results into omniscience. Jina-s teach the path of soul purification and perfection, called Jainism, only after attaining self-perfection. According to Jain philosophy, they believe in and worship Tirthankars, who were human beings attaining the state of perfect enlightenment through meditation and self-realization. A detailed discussion on philosophy, principles and spiritual practices in Jainism are discussed here under coverage of following topics: I. History of Jainism and Biography of Lord Mahāvīra II. Fundamental Principles, Metaphysics of Jainism III. Stages of spiritual elevation (Guṇasthānaka-s) IV. Jain scriptures and Spiritual teachers V. Spiritual Practices prescribed for Jain ascetics - monks and nuns VI. Spiritual Practices prescribed for Jain householders VII. Celebrations/ Festivals, Prayers and Prime symbol in Jain traditions I. History of Jainism and Biography of Lord Mahāvīra: Jainism is considered as the eternal philosophy and one of the oldest religions. It existed long before the last tīrthaṅkara Lord Mahāvīra and his teachings were based on those of his predecessors. He thus was more of a reformer and propagator of an 158 existing religious order than founder of any new faith. He recognised the philosophical tenets of Jainism to correspond to his times. Lord Mahāvīra is the twenty fourth and last tīrthaṅkara of this era of Jain religion, who is founder of current concepts and philosophy of Jainism. Lord Ṛṣabhadeva or Ādinātha was the first tīrthaṅkara of this group, who existed millions of years before. Among the most disturbed state of all religions and sacrifices in very violent form, th Mahāvīra was born on 13 day of the rising moon half of Caitra month in 599 B.C. at Kshatriyakuṇḍa (currently known as Kuṇḍalpura) in the state of Bihar, India. His father, King Siddhārtha began to prosper ever since his wife, queen Triśalā became pregnant. So, parents gave him name of „Vardhamāna‟ means increasing. He was popularly known as Mahāvīra since he showed high degree of courage and fearlessness during his childhood. As he got matured and got married, he firmly realised that worldly happiness and pleasures do not last and based mainly on miseries and unhappiness of others. At the age of 30, he renounced the worldly life and became a monk. He spent initial twelve and half years in deep silence and meditation to conquer his desires, feeling and attachments. He observed severe austerities, fasting for most of the time, moving to places bare-footed and no clothes on. He also continued facing all types of hardships during this entire period of renounced life. He developed highest quality of love towards all living creatures. With this progress in spirituality at the age of 42, he could destroy all types of karma and realized perfect perception, knowledge, power and total bliss attaining the ultimate state of knowledge known as kevalajñāna (omniscience) in Jainism. Next thirty years, he travelled around the whole country, preaching the eternal truth realised by him to the people. Lord Mahāvīra is the founder of Jainism prevailing today. All his teachings are preserved in the form of fundamental scripture in Jainism called as Āgama-s. Lord Mahāvīra organized his followers into four fold order namely: 1. sādhu or śramaṇa (monk) 2. sādhvī or śramaṇī (nun) 3. śrāvaka (layman) and 4. śrāvikā (laywoman). 159 Together as a group, they are called as Jain Saṅgha, a big family or society. Śrāvaka or śrāvikā is one who listens or who has recourse to faith or whose sins flow away from him278. These śrāvaka-s are of four catagories as under: 1. nāmaśrāvaka (by birth or default) 2. sthāpanāśrāvaka (statue of a layman) 3. dravyaśrāvaka (carries out rites but devoid of spirituality) and 4. bhāvaśrāvaka, who is a true believer of Jain Philosophy. Lord Mahāvīra made religion simple and natural, free from elaborate ritual complexities. He said, “A living body is not merely an integration of limbs and flesh but it is the abode of the soul, which potentially has perfect perception (anantadarśana), perfect knowledge (anantajñāna), perfect power (anantavīrya) and perfect conduct (anantacaritra).”279 His message reflects the freedom and spiritual joy of living being, preaching the gospel of universal love. He rejected the concept of God as a creator, a protector and a destroyer of the universe and denounced the worshipping of gods and goddesses as a means of material gains and personal benefits. II. Fundamental Principles: Jainism is spiritualistic as it believes in existence of soul. It is eternal and transmit- grates to another body after death. Every soul is potentially divine. The ultimate goal of Jainism is how to attain total freedom from the cycle of birth and death and there- fore from pain, suffering and misery of the life. Thus, like other Indian Philosophies, final goal of Jainism is liberation, absolute freedom which is termed as mokṣa. In its pure state, soul has the following four characteristics: 1. Infinite knowledge (anantajñāna) 2. Infinite faith (anantadarśana) 3. Infinite energy (anantavīrya) 278 R.Williams, Jaina Yoga - a survey of the Mediaeval Śrāvakācāras, Oxford University Press, London, 1963, p.36 279 Jain Philosophy and Practice -1, Jain Education Committee, North America, p. 18, 2002 160 4. Infinite bliss, happiness (anantānanda) Worldly soul is impure, polluted with karmic matter. Lord Mahāvīra explained through various sermons that every living being (soul, jīva) is ignorant about his/her true self and also is in bondage of karmic particles. These particles are continuously accumulated by our good or bad deeds. And accordingly we enjoy pleasures in materialistic belongings and possessions. This is the deep-rooted cause of self-centered violent thoughts, anger, hatred, greed and other vices. And that‟s how more karma gets accumulated. In order to get rid of this cycle, one has to follow the right path consists of right faith, right knowledge and right conduct. This trio also called as triratna of Jainism is termed by Mahāvīra as samyak-darśana, samyak-jñāna and samyak-caritra respectively. These are not three ways to moksha, but integration of these three only can take us to liberation. All three constitutes the mokṣa mārga as explained in the beginning of Tattvārthasūtra.280 These three gems together called as triratna, destroys bhāvakarma and afterwards, the dravyakarma gets dissolved automatically. These three gems form foundation of entire spiritual path of Jainism. "There's no knowledge without right faith, No conduct is possible without knowledge, Without conduct, there's no liberation, And without liberation, no deliverance" - Lord Mahāvīra281 Each one of three gems is explained below: 1. Right perception (samyak darśana) Jainism insists on real faith, the real darśana which only can give us the real happiness. It is the right way of perceiving and understanding any object or situation. One needs to remove the false perception about everything (mithyā darśana) to attain samyak darśana. Mithyā is wrong perception (avidyā). 280 सम्यग्दर्शनऻानचाररत्राणणमोऺमागश: | T.S, 1.1, Acharya Umaswati, Tattvārthasūtra, JAINA and Shrut Ratnakar, Ahmedabad, July, 2007 281 Uttarādhyayana Sūtra, Chapter- 27, Translation of Verse 30 161 Ratnakāṇḍa Śrāvakācāra (sūtra-34) tells that nothing in this triloka (entire universe) and trikāla (all time and eras) is better than samyak darśana for a jīva and nothing is worse than mithyātva. Belief in substances ascertained as they are is right faith282. Upon what right faith is to be developed? How? The scriptures including Tattvārthasūtra tells us how one can practice Samyak darśana on 28 tattvas (elements) with full awareness, consistent efforts (adhigama) and with the support of pramāṅa, naya, nirdeśādika and satsamkhyādika. Right Faith (samyak darśana or samyak śradhhā) is of three types283 as under: a. Aupaśamika: Aupaśamika means suppression. It happens due to the suppression of passions (non-living particles of kaṣāya-s). Here, all these ājīva particles of mithyātva karma are settled down or become inactive. b. Kṣayopśamika: Kṣayopśamika means the mixer of suppression and destruction. This state is due to the partial suppression and partial destruction of passions. c. Kṣayika: Kṣayika means destruction. This samyakatva or right faith is due to the destruction of all passions. Right perception can be attained either by intuition, automatic instinct or without support of the scriptures, by acquiring knowledge284, education, listening, nisarga or pūrvasamskāra or by others‟ advices (bāhya nimitta) or sermons and support (adhigamaja) through pramāṇa or naya. Samyaktva (right perception) is considered as pre-requisite for observance of restraints. Doubtfulness (śaṅkā), expectations (ākāṅkṣā), wavering mind (vicikitsā), praising the wrong viewpoint and adoration (anyadṛṣṭi praśamsā) thereof are five transgressions of right perception285. 282 तत्तत्तवाथशश्रद्धानं सम्यग्दर्शनम।् T.S. 1.2, Acharya Umaswati, Tattvārthasūtra, JAINA and Shrut Ratnakar, Ahmedabad, July, 2007 283 Umaswati, Mokshashastra, Kanji Swami Smarak Trust, Devlali, V.S. 2047, pp.10, 11 284 तन्ननसगाशदधधगमा饍वा। T.S. 1.3 285 र्ंकाकाङऺाववधचकत्तसानय饃न्टि प्रर्ंसा संस्तवा् सम्यग्饃टिेरतीचारा्। T.S.
Recommended publications
  • An Ethnographic Study of Sectarian Negotiations Among Diaspora Jains in the USA Venu Vrundavan Mehta Florida International University, Venumehta1982@Gmail.Com

    An Ethnographic Study of Sectarian Negotiations Among Diaspora Jains in the USA Venu Vrundavan Mehta Florida International University, [email protected]

    Florida International University FIU Digital Commons FIU Electronic Theses and Dissertations University Graduate School 3-29-2017 An Ethnographic Study of Sectarian Negotiations among Diaspora Jains in the USA Venu Vrundavan Mehta Florida International University, [email protected] DOI: 10.25148/etd.FIDC001765 Follow this and additional works at: https://digitalcommons.fiu.edu/etd Part of the Religion Commons Recommended Citation Mehta, Venu Vrundavan, "An Ethnographic Study of Sectarian Negotiations among Diaspora Jains in the USA" (2017). FIU Electronic Theses and Dissertations. 3204. https://digitalcommons.fiu.edu/etd/3204 This work is brought to you for free and open access by the University Graduate School at FIU Digital Commons. It has been accepted for inclusion in FIU Electronic Theses and Dissertations by an authorized administrator of FIU Digital Commons. For more information, please contact [email protected]. FLORIDA INTERNATIONAL UNIVERSITY Miami, Florida AN ETHNOGRAPHIC STUDY OF SECTARIAN NEGOTIATIONS AMONG DIASPORA JAINS IN THE USA A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in RELIGIOUS STUDIES by Venu Vrundavan Mehta 2017 To: Dean John F. Stack Steven J. Green School of International and Public Affairs This thesis, written by Venu Vrundavan Mehta, and entitled An Ethnographic Study of Sectarian Negotiations among Diaspora Jains in the USA, having been approved in respect to style and intellectual content, is referred to you for judgment. We have read this thesis and recommend that it be approved. ______________________________________________ Albert Kafui Wuaku ______________________________________________ Iqbal Akhtar ______________________________________________ Steven M. Vose, Major Professor Date of Defense: March 29, 2017 This thesis of Venu Vrundavan Mehta is approved.
  • The Jaina Doctrine of Karma and the Science of Genetics

    The Jaina Doctrine of Karma and the Science of Genetics

    i | The Jaina Doctrine of Karma and The Science of Genetics The Jaina Doctrine of Karma and the Science of Genetics ii | The Jaina Doctrine of Karma and The Science of Genetics About the Author D r . Sohan Raj Tater (b.1947) is presently Pro-Vice Chancellor of Singhania University, Pacheri Bari (Jhunjhunu), Rajasthan. Earlier, he served in Public Health Engineering Department, Government of Rajasthan, for 30 years, and took voluntary retirement from the post of Superintending Engineer. Also, he is Honourary Advisor to Jain Vishva Bharati University, Ladnun. A well-known scholar of Jainism, Dr. Tater has to his credit a good number of research papers published in national and international journals of repute. Also, he has participated in various seminars and conferences in India and abroad. iii | The Jaina Doctrine of Karma and The Science of Genetics The Jaina Doctrine of Karma and the Science of Genetics Dr. Sohan Raj Tater Edited by Dr. Narayan Lal Kachhara New Delhi iv | The Jaina Doctrine of Karma and The Science of Genetics This publication is sponsored by Kothari Ashok Kumar Kailash Chand Tater, Jasol (Madurai) and their family members in the memory of their father late Shri Chandanmalji with the inspiration of their mother Mrs. Luni Devi. Copyright © Author All rights reserved. Without limiting the rights under copyright reserved above, no part of this publication may be reproduced, utilized, stored in or introduced into a retrieval system, or transmitted, in any form or by any means (electronic, mechanical, photocopying, recording, or otherwise), without the prior written permission of both the copyright owner and the publisher.
  • ADVAITA-SAADHANAA (Kanchi Maha-Swamigal's Discourses)

    ADVAITA-SAADHANAA (Kanchi Maha-Swamigal's Discourses)

    ADVAITA-SAADHANAA (Kanchi Maha-Swamigal’s Discourses) Acknowledgement of Source Material: Ra. Ganapthy’s ‘Deivathin Kural’ (Vol.6) in Tamil published by Vanathi Publishers, 4th edn. 1998 URL of Tamil Original: http://www.kamakoti.org/tamil/dk6-74.htm to http://www.kamakoti.org/tamil/dk6-141.htm English rendering : V. Krishnamurthy 2006 CONTENTS 1. Essence of the philosophical schools......................................................................... 1 2. Advaita is different from all these. ............................................................................. 2 3. Appears to be easy – but really, difficult .................................................................... 3 4. Moksha is by Grace of God ....................................................................................... 5 5. Takes time but effort has to be started........................................................................ 7 8. ShraddhA (Faith) Necessary..................................................................................... 12 9. Eligibility for Aatma-SAdhanA................................................................................ 14 10. Apex of Saadhanaa is only for the sannyAsi !........................................................ 17 11. Why then tell others,what is suitable only for Sannyaasis?.................................... 21 12. Two different paths for two different aspirants ...................................................... 21 13. Reason for telling every one ..................................................................................
  • An Ahimsa Crisis: You Decide

    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

    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.
  • Page 1 of 13 AHIMSA TIMES

    Page 1 of 13 AHIMSA TIMES

    AHIMSA TIMES - AUGUST 2007 ISSUE - www.jainsamaj.org Page 1 of 13 Vol. No. 86 Print "Ahimsa Times " August, 2007 www.jainsamaj.org Board of Trustees Circulation + 80000 Copies( Jains Only ) Email: Ahimsa Foundation [email protected] New Matrimonial New Members Business Directory "I object to violence because when it appears to do good, the good is only temporary; the evil it does is permanent." -- Mohandas K. Gandhi -- SAINTS SAINTS CHATURMAS CAUSES HIGH RELIGIOUS FERVOR IN DELHI Jain Sewtambar Sthanakwasi saints belonging to Shraman Sangh, namely, Poojya Upadhyay Shri Ramesh Muni Ji Maharaj, Up-Pravartak Dr. Rajendra Muni Ji Maharaj, young scholarly saint Shri Surendra Muni, Shri Roopendra Muni and Shri Dipesh Muni were given a tumultuous welcome by hundreds of devotees on their entry into Veer Nagar Jain Colony of Delhi for their Chaturmasic stay. During this period various types of religious activities including discourses by saints tapasya, swadhyay, mangal-path, discussions etc. are being regularly performed. Devotes have been pouring in form different parts of Delhi and even outside Delhi for darshan. The 34th birth anniversary of one of the senior saints in the group, Shri Surendra Muni was celebrated on 5th August by the religious devotees of Delhi and other places, like Bhatinda, Ludhiana, Jullunder, Faridkot, Panipat and Bhilwara. On 12th August, Birth anniversary of the late Acharya Shri Anand Rishi Ji Maharaj, was celebrated by holding ‘logass’ path recitation, felicitation of a lady performing month long fasting and holding prayers. Excellent arrangements have been made by the organizers of Chatursmas at Veer Nagar for stay and meals of out-station visitors.
  • International Conference on Asian Art, Culture and Heritage

    International Conference on Asian Art, Culture and Heritage

    Abstract Volume: International Conference on Asian Art, Culture and Heritage International Conference of the International Association for Asian Heritage 2011 Abstract Volume: Intenational Conference on Asian Art, Culture and Heritage 21th - 23rd August 2013 Sri Lanka Foundation, Colombo, Sri Lanka Editor Anura Manatunga Editorial Board Nilanthi Bandara Melathi Saldin Kaushalya Gunasena Mahishi Ranaweera Nadeeka Rathnabahu iii International Conference of the International Association for Asian Heritage 2011 Copyright © 2013 by Centre for Asian Studies, University of Kelaniya, Sri Lanka. First Print 2013 Abstract voiume: International Conference on Asian Art, Culture and Heritage Publisher International Association for Asian Heritage Centre for Asian Studies University of Kelaniya, Sri Lanka. ISBN 978-955-4563-10-0 Cover Designing Sahan Hewa Gamage Cover Image Dwarf figure on a step of a ruined building in the jungle near PabaluVehera at Polonnaruva Printer Kelani Printers The views expressed in the abstracts are exclusively those of the respective authors. iv International Conference of the International Association for Asian Heritage 2011 In Collaboration with The Ministry of National Heritage Central Cultural Fund Postgraduate Institute of Archaeology Bio-diversity Secratariat, Ministry of Environment and Renewable Energy v International Conference of the International Association for Asian Heritage 2011 Message from the Minister of Cultural and Arts It is with great pleasure that I write this congratulatory message to the Abstract Volume of the International Conference on Asian Art, Culture and Heritage, collaboratively organized by the Centre for Asian Studies, University of Kelaniya, Ministry of Culture and the Arts and the International Association for Asian Heritage (IAAH). It is also with great pride that I join this occasion as I am associated with two of the collaborative bodies; as the founder president of the IAAH, and the Minister of Culture and the Arts.
  • Participant I Directory

    Participant I Directory

    PARTICIPANT I DIRECTORY FY 1974-1978 SUPPLEMENT, JANUARY 1979 UPDATED, SEPTEMBER 1985 PARTICIPANT DIRECTORY 1974 - 1978 UPDATED 1985 Table of Contents Page Number Section ... ... ... ... ... ... ... i Preface ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ii List of Acronyms ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... A-i Alphabetical Index of Participants ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... G-I Geographical Location of Participants by Area of Training ... ... ... ... U-i ... ...*... ... ... ... Brief Description of the Survey and Utilization Tally Summary ... ... ... ... ... ... ... ... ... ... ... ... ... 1-1 Principal Listing of Participants : Code 100, Agriculture and Natural Resources ... ... ... 2-1 Code 200, Industry and Mining* ... ... ... ... ... ... ... ... ... ... ... ... ... ... 3-1 Code 300, Transportation ... ... ... ... ... ... ... ... ... 5-1 Code 500, Health aud Sanitation ... ... ... ...... ... ... ... ... ... ... ... ... 6-1 Code 600, Education ... ... ... ... ... ... ... ... ... ... ... 7-1 Code 700, Public Administration ... ... ... ... ... ... ... 8-1 Code 800, Community Development ... ... ... .... ... ... ... ... ... 9-i Code 900, Miscellaneous* ... ... ... ... ... ... ... ... ... ... ... ... * No participants are listed under these two codes. Pre face This volume updates the USAID/Nepal Participant Directory covering the period FY 1974- FY 1978. In this edition, the "Home Address", "Training Period" where necessary, "Present
  • Subject : PHILOSOPHY

    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
  • Jain Pathshala Class 7

    Jain Pathshala Class 7

    JAVANTI CHEIAIM SUTRA Javanti Cheiaim, Uddhe A Ahe A Tiria‐loe A, Savvaim Taim Vande, Iha Santo Tattha Santaim. I, who live here, bow to all the temples and images of Jina, which exist there in the upper world, the middle world and the nether world. JAVANT KE VI SAHU SUTRA Javant Kevi Sahu, Bharaheravaya Mahavidehe A, Savvesim Tesim Panao, Tivihena Tidand Viryanam. I bow down to all the Jain Sadhus and Sadhvis found in Bharata, Airavata, and Mahavideha Kshetras NAMORHAT SUTRA (PANCHA PARMESTHI NAMASKAR SUTRA) Namorhat‐siddha‐charyo‐padhyaya‐sarva‐sadhubhyah. With this Sutra, obeisance is offered to the Panch Parmesthi ie Arihants, Siddha, Acharya, Upadhaya and Sadhu. Acharya Siddhasen Diwakar composed this sutra in Sanskrit. CLASS 7 JAIN HISTORY OUR GREAT LEADERS The Jain Shasan as prescribed by Bhagwan Mahavir has been brought to us by several great leaders. The first eight of these since the nirvana of Bhagwan Mahavir were as follows. 1. Shree Sudharmaswami: He was the fifth of the eleven Ganadhars of Bhagwan Mahavir. He was a learned Brahmin Pandit before he took Diksha. He was a student of the Vedas and he had a question in his mind about the way the Vedas explained reincarnation. He believed that each species would be reincarnated into its own species e.g. humans could only be reborn as humans. Bhagwan explained the theory of karma to him and explained how a jiva could be born as any species depending on its karma. Bhagwan addressed his doubts. He was impressed and asked Bhagwan Mahavir to give him Diksha.
  • Lord Mahavira Publisher's Note

    Lord Mahavira Publisher's Note

    LORD MAHAVIRA [A study in Historical Perspective] BY BOOL CHAND, M.A. Ph.D (Lond.) P. V. Research Institute Series: 39 Editor: Dr. Sagarmal Jain With an introduction by Prof. Sagarmal Jain P.V. RESEARCH INSTITUTE Varanasi-5 Published by P.V. Research Institute I.T.I. Road Varanasi-5 Phone:66762 2nd Edition 1987 Price Rs.40-00 Printed by Vivek Printers Post Box No.4, B.H.U. Varanasi-5 PUBLISHER’S NOTE 1 Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version The book ‘Lord Mahavira’, by Dr. Bool Chand was first published in 1948 by Jaina Cultural Research Society which has been merged into P.V. Research Institute. The book was not only an authentic piece of work done in a historical perspective but also a popular one, hence it became unavailable for sale soon. Since long it was so much in demand that we decided in favor of brining its second Edition. Except some minor changes here and there, the book remains the same. Yet a precise but valuable introduction, depicting the relevance of the teachings of Lord Mahavira in modern world has been added by Dr. Sagarmal Jain, the Director, P.V. Research Institute. As Dr. Jain has pointed out therein, the basic problems of present society i.e. mental tensions, violence and the conflicts of ideologies and faith, can be solved through three basic tenets of non-attachment, non-violence and non-absolutism propounded by Lord Mahavira and peace and harmony can certainly be established in the world.
  • JAINISM Early History

    JAINISM Early History

    111111xxx00010.1177/1111111111111111 Copyright © 2012 SAGE Publications. Not for sale, reproduction, or distribution. J Early History JAINISM The origins of the doctrine of the Jinas are obscure. Jainism (Jinism), one of the oldest surviving reli- According to tradition, the religion has no founder. gious traditions of the world, with a focus on It is taught by 24 omniscient prophets, in every asceticism and salvation for the few, was confined half-cycle of the eternal wheel of time. Around the to the Indian subcontinent until the 19th century. fourth century BCE, according to modern research, It now projects itself globally as a solution to the last prophet of our epoch in world his- world problems for all. The main offering to mod- tory, Prince Vardhamāna—known by his epithets ern global society is a refashioned form of the Jain mahāvīra (“great hero”), tīrthaṅkāra (“builder of ethics of nonviolence (ahiṃsā) and nonpossession a ford” [across the ocean of suffering]), or jina (aparigraha) promoted by a philosophy of non- (spiritual “victor” [over attachment and karmic one-sidedness (anekāntavāda). bondage])—renounced the world, gained enlight- The recent transformation of Jainism from an enment (kevala-jñāna), and henceforth propagated ideology of world renunciation into an ideology a universal doctrine of individual salvation (mokṣa) for world transformation is not unprecedented. It of the soul (ātman or jīva) from the karmic cycles belongs to the global movement of religious mod- of rebirth and redeath (saṃsāra). In contrast ernism, a 19th-century theological response to the to the dominant sacrificial practices of Vedic ideas of the European Enlightenment, which West- Brahmanism, his method of salvation was based on ernized elites in South Asia embraced under the the practice of nonviolence (ahiṃsā) and asceticism influence of colonialism, global industrial capital- (tapas).