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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. -
VII STD Social Science Term 3 History Chapter 1 New Religious Ideas and Movements
NEW BHARATH MATRICULATION HIGHER SECONDARY SCHOOL,TVR VII STD Social Science Term 3 History Chapter 1 New Religious Ideas and Movements I. Choose the correct answer: Question 1. Who of the following composed songs on Krishna putting himself in the place of mother Yashoda? (a) Poigaiazhwar (b) Periyazhwar (c) Nammazhwar (d) Andal Answer: (b) Periyazhwar Question 2. Who preached the Advaita philosophy? (a) Ramanujar (b) Ramananda (c) Nammazhwar (d) Adi Shankara Answer: (d) Adi Shankara Question 3. Who spread the Bhakthi ideology in northern India and made it a mass movement? (a) Vallabhacharya (b) Ramanujar (c) Ramananda (d) Surdas Answer: (c) Ramananda Question 4. Who made Chishti order popular in India? (a) Moinuddin Chishti (b) Suhrawardi (c) Amir Khusru (d) Nizamuddin Auliya Answer: (a) Moinuddin Chishti Question 5. Who is considered their first guru by the Sikhs? (a) Lehna (b) Guru Amir Singh (c) GuruNanak (d) Guru Gobind Singh Answer: (c) GuruNanak II. Fill in the Blanks. 1. Periyazhwar was earlier known as ______ 2. ______ is the holy book of the Sikhs. 3. Meerabai was the disciple of ______ 4. philosophy is known as Vishistadvaita ______ 5. Gurudwara Darbar Sahib is situated at ______ in Pakistan. Answer: 1. Vishnu Chittar 2. Guru Granth Sahib 3. Ravi das 4. Ramanuja’s 5. Karatarpur III. Match the following. Pahul – Kabir Ramcharitmanas – Sikhs Srivaishnavism – Abdul-Wahid Abu Najib Granthavali – Guru Gobind Singh Suhrawardi – Tulsidas Answer: Pahul – Sikhs Ramcharitmanas – Tulsidas Srivaishnavism – Ramanuja Granthavali – Kabir Suhrawardi – Abdul-Wahid Abu Najib IV. Find out the right pair/pairs: (1) Andal – Srivilliputhur (2) Tukaram – Bengal (3) Chaitanyadeva – Maharashtra (4) Brahma-sutra – Vallabacharya (5) Gurudwaras – Sikhs Answer: (1) Andal – Srivilliputhur (5) Gurudwaras – Sikhs Question 2. -
Mount Abu, Dilwara Temples: Vimala Vasahi
Mount Abu, Dilwara Temples: Vimala Vasahi Photographs from the American Institute of Indian Studies Produced by the Shraman Foundation About this book / virtual exhibition The group of Jain temples at Dilwara on Mount Abu, in southwestern Rajasthan, is celebrated for the astoundingly detailed marble sculpture that covers nearly every inch of the temples’ interiors. Using photographs in the collection of the American Institute of Indian Studies, this book [/ virtual exhibition] explores the oldest of these temples, the Vimala Vasahi. By tradition the temple was founded between 1031 and 1032 C.E., though most of the building we see today was constructed in the mid- twelfth century and repaired in the early fourteenth. Text by Katherine Kasdorf. Additional research by Andrew More. Photographs copyright of the American Institute of Indian Studies. © 2014 Shraman South Asian Museum and Learning Center Foundation Mount Abu, Dilwara Temple Complex, Vimala Vasahi Temple AIIS 030209 © American Institute of Indian Studies The subdued exterior of the Vimala Vasahi on Mount Abu starkly contrasts with the temple’s opulent interior. Here, tucked into the close space of the Dilwara temple compound, we catch a glimpse of the walls that surround the oldest temple of the group, built largely in the mid-twelfth century. Beneath the shallow domes seen in the middle of the photograph are the temple’s famous sculptural ceilings; each pinnacle seen along the peripheral wall marks the sacred space of a Jina enshrined within the courtyard’s subsidiary shrines. The stepped pyramidal towers of the temple’s enclosed hall and sanctum rise above the surrounding structures, marking the importance of the spaces below in the ritual hierarchy of the temple. -
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. -
Jainism in Medieval India (1300-1800) Prologue
JAINISM IN MEDIEVAL INDIA (1300-1800) PROLOGUE - English Translation by S.M. Pahedia It is essential to weigh the contemporary social and political background while considering the conditions and thriving of Jainism in mediaeval India. During this period, Indian society was traditionally divided into Hindu and Jain religion. Buddhism had well-nigh disappeared from Indian scenario. The Indian socio-cultural infrastructure faced sufficient change owing to the influence of Islam that infiltrated into India through the medium of the Arab, the Turk, the Mughal and the Afghan attacks. Though the new entrants too were by and large divided into Sunni, Shiya and Sufi sects, they were all bound firmly to Islam. Ofcourse, Islam brought in new life-values and life-styles in Indian life owing to which the inevitability for reconsidering the shape of social structure and traditional-philosophico facets was felt, perhaps very badly. And this very condition caused rise of some new sects like Bhakti, Saint and Sikh invigorated primarily by the Vedantist, Ramanuja, Madhav, Nimbark, Ramanand Chaitanya, Vallabha etc. With this cultural background, centuries old Digambara and Shavetambara amnay (tradition) was telling its own separate tale. Fore more than one reason, these branches were further divided into sects, sub-sects, ganas , gachchas , anvayas , sanghas & C. as time rolled by. Same way, Bhattaraka, Chaityavasi, Taranpanth, Sthanakvasi practices came into view introducing their own religious formalities, life-fashions, code of conduct, and to some extent the philosophical views. Such being the condition, Jainism of medioeval India witnessed its wide extension. At the same time, it met with certain difficulty also. -
Jaina Studies
Jaina Studies NEWSLETTER OF THE CENTRE OF JAINA STUDIES March 2015 Issue 10 CoJS Newsletter • March 2015 • Issue 10 Centre of Jaina Studies Members SOAS MEMBERS Honorary President Professor Christine Chojnacki Dr Andrea Luithle-Hardenberg (University of Lyon) (University of Tübingen) Chair/Director of the Centre Dr Anne Clavel Professor Adelheid Mette Dr Peter Flügel (Aix en Province) (University of Munich) Dr Crispin Branfoot Professor John E. Cort Gerd Mevissen Department of the History of Art (Denison University) (Berliner Indologische Studien) and Archaeology Dr Eva De Clercq Professor Anne E. Monius Professor Rachel Dwyer (University of Ghent) (Harvard Divinity School) South Asia Department Dr Robert J. Del Bontà Professor Hampa P. Nagarajaiah (Independent Scholar) (University of Bangalore) Department of the Study of Religions Dr Saryu V. Doshi Professor Thomas Oberlies Dr Erica Hunter (Mumbai) (University of Göttingen) Department of the Study of Religions Professor M.A. Dhaky Dr Leslie Orr Dr James Mallinson (Ame rican Institute of Indian Studies, Gurgaon) (Concordia University, Montreal) South Asia Department Professor Christoph Emmrich Dr Jean-Pierre Osier Professor Werner Menski (University of Toronto) (Paris) School of Law Dr Anna Aurelia Esposito Dr Lisa Nadine Owen Professor Francesca Orsini (University of Würzburg) (University of North Texas) South Asia Department Janet Leigh Foster Professor Olle Qvarnström Dr Ulrich Pagel (SOAS Alumna) (University of Lund) Department of the Study of Religions Dr Lynn Foulston Dr Pratapaditya -
Major Civilizations of the World Include S Indhu S Araswati, Vedic, Egyptian, Babylonian, Chinese, Roman and Greek Civilizations
1 Chapter - 1 M ajor Civilizations of the Wor l d 1.0 Aim 1.1 Preface 1.2 Origin of Man and Development . 1.2.1 Questions for Exercise 1.3. Sindhu Saraswati Civilization 1.3.1 Saraswati River 1.3.2 Indus Architecture 1. Town Planning 2. Great Bath and Great Grannary 3. Great Reservoir and Stadium 4. Great Dockyard. 1.3.3 Other Arts of Indus. Saraswati Civilization 1.3.4 Indus Script 1.3.5 Science 1.3.6 Economic Life. 1.3.7 Social Life 1.3.8 Religious life 1.3.9 Political Life 1.3.10 Cremation of the Dead 1.3.11 Questions for Exercise 1.4. Vedic Civilization 1. 4 .1 Language and Literary Richness 1.4.2 Political System 1.4.3 Social Life 1.4.4 Economic Life 1.4.5 Religious Life 1.4.6 Knowledge and Science 1.4.7 Questions for Exercise. 1.5. Ancient Civilization of Egypt 1.5.1 Political System 1.5.2 Social Condition 1.5.3 Economic Condition 1.5.4 Religious Life 1.5.5 Art 1.5.6 Knowledge and Science 1.5.7 Questions for Exercise 1.6 Ancient Babylonian Civilization 1.6.1 Political System - (1) Administration (2) Law (3) Judicial System 1.6.2 Social condition 1.6.3 Religious Life 1.6.4 Economic Condition 1.6.5 Art 1.6.6 Knowledge and Science 1.6.7 Questions for Exercise 1.7. Chinese Civilization 1.7.1 Royal Dynasties of China 1.7.2 Administrative System 1.7.3 Social Life. -
Buddhist and Jain Art.P65
NATIONAL CONFERENCE on BUDDHIST AND JAIN ART: LANDMARKS, PHILOSOPHICAL BACKGROUND AND SOCIAL CONTRIBUTIONS (25th Session of the Indian Art History Congress (IAHC), 2016) 01 03 December 2016 ABSTRACT BOOK Deccan College Post-Graduate and Research Institute, Pune (Deemed University) Jointly organized by Indian Art History Congress, Guwahati 1 Convener Prof. Vasant Shinde Vice-Chancellor, Deccan College Post-Graduate and Research Institute Deemed University, Pune-6 E-mail: [email protected] Coordinators Dr. Shrikant Ganvir, Department of AIHC and Archaeology E-mail: [email protected] Mr. Rahul Mhaiskar, Department of Linguistics E-mail: [email protected] Mr. Hari Palave, Department of Sanskrit and Lexicography E-mail: [email protected] General President of 25th Session of Indian Art History Congress Prof A. Sundara Keynote Speaker Dr. Abhay Firodia ‘Contributions of Jainism to Indian Culture and Value System’ Chancellor Prof. A. P. Jamkhedkar will preside over the inaugural function. This conference is sponsored by Shri Firodia Trust. 2 Deccan College, Deemed University, Pune MESSAGE by Dr. A. P. Jamkhedkar, Chancellor I welcome all the delegates participating in the National Conference on “Buddhist and Jain Art: Landmarks, Philosophical Background and Social Contribution (25th Session of the Indian Art History Congress).” I wish this conference will discuss important research issues pertaining philosophical, socio-economic, cultural milieus of Buddhism and Jainism, and will also provide an academic platform to the future generation. Art has been an important medium to comprehend multi-faceted dimensions of the past. Buddhist and Jain art-historic remains facilitate to understand multiple paradigms of the contemporary society. -
Chapter 6 Temple Architecture
Temple architecture in India (Outline map not to scale) 6 TEMPLE ARCHITECTURE AND SCULPTURE OST of the art and architectural remains that survive Today when we say 'temple' Mfrom Ancient and Medieval India are religious in in English we generally nature. That does not mean that people did not have art in mean a devalaya, devkula their homes at those times, but domestic dwellings and mandir, kovil, deol, the things in them were mostly made from materials like devasthanam or prasada wood and clay which have perished, or were made of metal depending on which part of India we are in. (like iron, bronze, silver and even gold) which was melted down and reused from time to time. This chapter introduces us to many types of temples from India. Although we have focussed mostly on Hindu temples, at the end of the chapter you will find some information on major Buddhist and Jain temples too. However, at all times, we must keep in mind that religious shrines were also made for many local cults in villages and forest areas, but again, not being of stone the ancient or medieval shrines in those areas have also vanished. Kandariya Mahadeo temple, Khajuraho THE BASIC FORM OF THE HINDU TEMPLE The basic form of the Hindu temple comprises the following: (i) a cave-like sanctum (garbhagriha literally ‘womb-house’), which, in the early temples, was a small cubicle with a single entrance and grew into a larger chamber in time. The garbhagriha is made to house the main icon which is itself the focus of much ritual attention; (ii) the entrance to the temple which may be a portico or colonnaded hall that incorporates space for a large number of worshippers and is known as a mandapa; (iii) from the fifth century CE onwards, freestanding temples tend to have a mountain- like spire, which can take the shape of a curving shikhar in North India and a pyramidal tower, called a vimana, in South India; (iv) the vahan, i.e., the mount or vehicle of the temple’s main deity along with a standard pillar or dhvaj is placed axially before the sanctum. -
Shreemukha Pathrika Invitation
II Bhagavan Shri Neminathaya Namaha II \ II Bhagavan Shri Gomateshaya Namaha II The Bhagavan Sri Bahubali Swami Mahamastakabhisheka Mahotsava will be celebrated along with the Panchakalyana Mahotsava of Bhagavan Sri Neminatha Swami at Karkala in the pious presence of Munimaharajas and all Bhattaraka Swamijis. Mahamastakabhisheka Mahotsava of Bhagavan Sri Bahubali Swami will be celebrated from 21-01-2015 to 31-01-2015 under the guidance of Swasthishrimadraya Rajaguru Bhumandalacharyavarya Mahavada-Vadishwararaya, Vadipithamaha, Sakala Vidhvajjana Sarvabhaumadyaneka Birudavali Virajamanarum Srimannijaghatikasthana Panasoge Vanganagara Kalasa Karkala Chatussiddha Simhasanadheeshwara Rajaguru Dhyanayogi Swasthi Shree Lalithakeerthi Bhattaraka Pattacharyavarya Mahaswamiji and presided by Dharmasthala Dharmadhikari Padmabhushana Rajarshi Dr. D. Veerendra Heggade The grand celebration of Mahamastakabhisheka Mahotsava will begin from Swasthi Sri Mahaveera era 2541 Shalivahana era 1936 Jaya Samvatsara, 1st day of Magha month, i.e., 21-01-2015 Wednesday, till the Twelth day of Magha month, i.e., 31-01-2015 Saturday. The Mahamastakabhisheka celebrated along with Panchakalyana ceremonies to Bhagavan Sri Neminatha Swamy with all the Agamoktha religious rituals. RELIGIOUS RITUALS WEDNESDAY, 21ST JANUARY 2015, MAGHA SHUDDHA PADYA THURSDAY, 22ND JANUARY 2015, MAGHA SHUDDHA BIDIGE The Shrivihara of Bhagavan Sri Neminatha Swamy shall commence at 8.15 am from the Hiriyangadi Bhagavan Sri From 8.10 am onwards Sri Peeta Yanthraradhane, Yaksharadhanapoorvaka Sarvahnayakshadevarige Kalaropane. Neminatha Swamy Basadi, at 10.45 am. the ritual of Indraprathiste at Bhagavan Sri Bahubali Betta (Hill), at 11.52 am At 12.35 pm in Abhijinlagna Dwajarohana (Flag Ceremony), from 2.30 pm till 4.15pm in Mithuna Lagna Sri Meshalagna Thoranamuhurtha, Yajnashalapravesha, Vimanashuddi, Nandimangala, Vasthupooja Vidhana, Navagraha Mahashanthi, Gramabali Vidhana, Mrutthika Sangrahana, Ankurarpana rituals will be held. -
Temple Architecture in India (Outline Map Not to Scale)
Temple architecture in India (Outline map not to scale) 2021-22 6 TEMPLE ARCHITECTURE AND SCULPTURE OST of the art and architectural remains that survive Today when we say 'temple' Mfrom Ancient and Medieval India are religious in in English we generally nature. That does not mean that people did not have art in mean a devalaya, devkula their homes at those times, but domestic dwellings and mandir, kovil, deol, the things in them were mostly made from materials like devasthanam or prasada wood and clay which have perished. This chapter introduces depending on which part of India we are in. us to many types of temples from India. Although we have focussed mostly on Hindu temples, at the end of the chapter you will find some information on major Buddhist and Jain temples too. However, at all times, we must keep in mind that religious shrines were also made for many local cults in villages and forest areas, but again, not being of stone the ancient or medieval shrines in those areas have also vanished. Chatur Mukhlinga, Nachna- Kuthara (Inset) Early Temples While construction of stupas continued, Brahmanical temples and images of gods also started getting constructed. Often temples were decorated with the images of gods. Myths mentioned in the Puranas became part of narrative representation of the Brahmanical religion. Each temple had a principal image of a god. The shrines of the temples were of three kinds—(i) sandhara type (without pradikshinapatha), (ii) nirandhara type (with pradakshinapatha), and (iii) sarvatobhadra (which can be accessed from all sides). Some of the important temple sites of this period are Deogarh in Uttar Shiva temple, Nachna-Kuthara, Madhya Pradesh, fifth century CE 2021-22 70 AN INTRODUCTION TO INDIAN ART Pradesh, Eran, Nachna-Kuthara and Udaygiri near Vidisha in Madhya Pradesh. -
New Jain Center Pamphlet
NEW JAIN CENTER Jain Society of Metropolitan Washington 4241 Ammendale Rd, Beltsville, MD 20705 Jain Society of Metropolitan Washington Current Temple: 1021 Briggs Chaney Road, Silver Spring, Maryland 20905 New Temple: 4241 Ammendale Road, Beltsville, Maryland 20705 Mailing Address: P. O. Box 4548, Silver Spring, MD 20914 E-mail: [email protected] Website: www.JSMW.org Jain Society of Metropolitan Washington is proud to present an opportunity to build the future that we envision together for our upcoming generations of Jains in North America. Jain Society of Metropolitan Washington was established in 1980 by a handful of Jain families. These visionaries were passionate about making sure that Jainism and its principles and practices remain central in their lives, and the lives of their children. The Sangh in 1989 sowed the seeds of Jainism, by purchasing a house and converting it to a small Jain Center with Dehrasar. Over the past three decades these seeds have blossomed into a strong and leading Jain community with a membership of over 650 families. Our Jain Pathshala, laying the foundation for future generations, has grown to over 150 children. In the spirit of unity, the small Jain center has truly been a center of all Jain sects, providing a home for activities of learning through Pravachan, Swadhyay and practicing rituals such as Pooja, Aarti, and Jaap etc. With the large increase in the number of Jain families and Dharmic activities throughout the year, we have outgrown our current facility. We had to move Pathshala to a nearby public school to rent sufficient classrooms. Our Sangh’s major events such as Mahavir Janma Kalyanak and Paryushan activities also require renting various other facilities.