The Purāṇic Geography of Bhārata-Varṣa
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An Antiquty of Jainism
Jainism : An Image of Antiquity Published by Shri Jain Swetamber Khartargachha Sangha, Kolkata An analytical study of the historicity, antiquity and originality Chaturmass Prabandh Samiti of the religion of Jainism of a global perspective Sheetal Nath Bhawan Gauribari Lane Kolkata - 700 004 c Dr. Lata Bothra Printed in October 2006 by : Dr. Lata Bothra Type Setting Jain Bhawan Computer Centre P-25, Kalakar Street Kolkata - 700 007 Phone : 2268-2655 Printed by Shri Bivas Datta Arunima Printing Works 81, Simla Street Kolkata - 700 006 Shri Jain Swetamber Khartargachha Sangha, Kolkata Chaturmas Prabandh Samiti Price Kolkata Rupees Fifty only continents of the worlds, regarding Jainism. Jainism is a religion which is basically revolving within the PREFACE centrifugal force of Non-violence (Ahimsa), Non- receipt (Aparigraha) and the multizonal view Through the centuries, Jainism has been the (Anekantvad), through which the concept of global mainstay of almost every religion practiced on this planet. tolerance bloomed forth. Culturally, the evidences put forward by the There was a time splendour of Jainism, as a archaeological remnants almost all over the world starting religion and an ethical lifestyle was highly prevalent in from Egypt and Babylon to Greece and Russia inevitably the early days of our continental history. The remnants prove that Jainism in its asceticism was practiced from of antiquity portray a vivid image of the global purview prehistoric days. For what reason, till today, the Jaina whereby one can conclude that Jainism in different researchers have not raised their voice and kept mum forms and images was observed in different parts of about these facts, is but a mystery to me. -
Ācārya Kundakunda's
Ācārya Kundakunda’s Pravacanasāra – Essence of the Doctrine vkpk;Zizopulkj dqUndqUn fojfpr Divine Blessings: Ācārya 108 Vidyānanda Muni VIJAY K. JAIN Ācārya Kundakunda’s Pravacanasāra – Essence of the Doctrine vkpk;Z dqUndqUn fojfpr izopulkj Ācārya Kundakunda’s Pravacanasāra – Essence of the Doctrine vkpk;Z dqUndqUn fojfpr izopulkj Divine Blessings: Ācārya 108 Vidyānanda Muni Vijay K. Jain fodYi Front cover: Charming black idol of Lord Pārśvanātha, the 7 twenty-third Tīrthańkara 1 in a Jain temple (Terāpanthī Kothī) at Shri Sammed Shikharji, y k. Jain, 20 Jharkhand, India. Pic Vija Ācārya Kundakunda’s Pravacanasāra – Essence of the Doctrine Vijay K. Jain Non-Copyright This work may be reproduced, translated and published in any language without any special permission provided that it is true to the original and that a mention is made of the source. ISBN: 978-81-932726-1-9 Rs. 600/- Published, in the year 2018, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India www.vikalpprinters.com E-mail: [email protected] Tel.: (0135) 2658971 Printed at: Vikalp Printers, Dehradun (iv) eaxy vk'khokZn & ije iwT; fl¼kUrpØorhZ 'osrfiPNkpk;Z 108 Jh fo|kuUn th eqfujkt vkxegh.kks le.kks .ksoIik.ka ija fo;k.kkfn A vfotk.karks vRFks [kosfn dEekf.k fd/ fHkD[kw AA & vkpk;Z dqUndqUn ^izopulkj* xkFkk 3&33 vFkZ & vkxeghu Je.k vkRek dks vkSj ij dks fu'p;dj ugha tkurk gS vkSj tho&vthokfn inkFkks± dks ugha tkurk gqvk eqfu leLr deks± dk {k; dSls dj ldrk gS\ vkpk;Z dqUndqUn dk ^izopulkj* okLro esa ,d cgqr gh egku xzUFk -
UNIT 3 MARRIAGE Family
UNIT 3 MARRIAGE Family Contents 3.1 Introduction 3.2 Theoretical Part of which the Ethnography Notes on Love in a Tamil Family is an Example 3.3 Description of the Ethnography 3.3.1 Intellectual Context 3.3.2 Fieldwork 3.3.3 Analysis of Data 3.3.4 Conclusion 3.4 How does the Ethnography Advance our Understanding 3.5 Theoretical Part of which the Ethnography Himalayan Polyandry: Structure, Functioning and Culture Change: A Field Study of Jaunsar- Bawar is an Example 3.6 Description of the Ethnography 3.6.1 Intellectual Context 3.6.2 Fieldwork 3.6.3 Analysis of Data 3.6.4 Conclusion 3.7 How does the Ethnography Advance our Understanding 3.8 Summary References Suggested Reading Sample Questions Learning Objectives & After reading this unit, you will be able to understand the: Ø concept of cross-cousin marriage in South India; and Ø polyandry among the Jaunsar-Bawar. 3.1 INTRODUCTION Throughout the world, marriage is an institutional arrangement between persons, generally males and females, who recognise each other as husband and wife or intimate partners. Marriage is a human social institution and assumes some permanence and conformity to societal norms. Anthropologist William Stephens said marriage is (1) a socially legitimate sexual union, begun with (2) a public announcement, undertaken with (3) some idea of performance, and assumed with a more or less explicit (4) marriage contract, which spells out reciprocal obligations between spouses and between spouses and their children (Stephens, 1963). For the most part, these same normative conditions exist today, although many marriage-like relationships are not defined by everyone as socially legitimate, are not begun with any type of announcement, are not entered into 37 Kinship, Family and with the idea of permanence, and do not always have clearly defined contracts (written Marriage or non-written) as to what behaviours are expected. -
Buddhism & Jainism in Early Historic Asia Iconography of Parshvanatha
Buddhism & Jainism in Early Historic Asia Iconography of Parshvanatha at Annigere in North Karnataka – An Analysis Dr. Soumya Manjunath Chavan* India being the country which is known to have produced three major religions of the world: Hinduism, Budhism and Jainism. Jainism is still a practicing religion in many states of India like Gujarat, Karnataka, Madhya Pradesh, Maharashtra, and Rajasthan. The name Jaina is derived from the word jina, meaning conqueror, or liberator. Believing in immortal and indestructible soul (jiva) within every living being, it’s final goal is the state of liberation known as kaivalya, moksha or nirvana. The sramana movements rose in India in circa 550 B.C. Jainism in Karnataka began with the stable connection of the Digambara monk called Simhanandi who is credited with the establishment of the Ganga dynasty around 265 A.D. and thereafter for almost seven centuries Jain communities in Karnataka enjoyed the continuous patronage of this dynasty. Chamundaraya, a Ganga general commissioned the colossal rock- hewn statue of Bahubali at Sravana Belagola in 948 which is the holiest Jain shrines today. Gangas in the South Mysore and Kadambas and Badami Chalukyans in North Karnataka contributed to Jaina Art and Architecture. The Jinas or Thirthankaras list to twenty-four given before the beginning of the Christian era and the earliest reference occurs in the Samavayanga Sutra, Bhagavati Sutra, Kalpasutra and Pumacariyam. The Kalpasutra describes at length only the lives of Rishabhanatha, Neminatha, Parshvanatha and Mahavira. The iconographic feature of Parsvanatha was finalised first with seven-headed snake canopy in the first century B.C. -
From the Caves and Jungles of Hindostan
From The Caves And Jungles Of Hindostan By H. P. Blavatsky FROM THE CAVES AND JUNGLES OF HINDOSTAN In Bombay Late in the evening of the sixteenth of February, 1879, after a rough voyage which lasted thirty-two days, joyful exclamations were heard everywhere on deck. "Have you seen the lighthouse?" "There it is at last, the Bombay lighthouse." Cards, books, music, everything was forgotten. Everyone rushed on deck. The moon had not risen as yet, and, in spite of the starry tropical sky, it was quite dark. The stars were so bright that, at first, it seemed hardly possible to distinguish, far away amongst them, a small fiery point lit by earthly hands. The stars winked at us like so many huge eyes in the black sky, on one side of which shone the Southern Cross. At last we distinguished the lighthouse on the distant horizon. It was nothing but a tiny fiery point diving in the phosphorescent waves. The tired travellers greeted it warmly. The rejoicing was general. What a glorious daybreak followed this dark night! The sea no longer tossed our ship. Under the skilled guidance of the pilot, who had just arrived, and whose bronze form was so sharply defined against the pale sky, our steamer, breathing heavily with its broken machinery, slipped over the quiet, transparent waters of the Indian Ocean straight to the harbour. We were only four miles from Bombay, and, to us, who had trembled with cold only a few weeks ago in the Bay of Biscay, which has been so glorified by many poets and so heartily cursed by all sailors, our surroundings simply seemed a magical dream. -
The Mahabharata of Krishna-Dwaipayana Vyasa SALYA
The Mahabharata of Krishna-Dwaipayana Vyasa SALYA PARVA translated by Kesari Mohan Ganguli In parentheses Publications Sanskrit Series Cambridge, Ontario 2002 Salya Parva Section I Om! Having bowed down unto Narayana and Nara, the most exalted of male beings, and the goddess Saraswati, must the word Jaya be uttered. Janamejaya said, “After Karna had thus been slain in battle by Savyasachin, what did the small (unslaughtered) remnant of the Kauravas do, O regenerate one? Beholding the army of the Pandavas swelling with might and energy, what behaviour did the Kuru prince Suyodhana adopt towards the Pandavas, thinking it suitable to the hour? I desire to hear all this. Tell me, O foremost of regenerate ones, I am never satiated with listening to the grand feats of my ancestors.” Vaisampayana said, “After the fall of Karna, O king, Dhritarashtra’s son Suyodhana was plunged deep into an ocean of grief and saw despair on every side. Indulging in incessant lamentations, saying, ‘Alas, oh Karna! Alas, oh Karna!’ he proceeded with great difficulty to his camp, accompanied by the unslaughtered remnant of the kings on his side. Thinking of the slaughter of the Suta’s son, he could not obtain peace of mind, though comforted by those kings with excellent reasons inculcated by the scriptures. Regarding destiny and necessity to be all- powerful, the Kuru king firmly resolved on battle. Having duly made Salya the generalissimo of his forces, that bull among kings, O monarch, proceeded for battle, accompanied by that unslaughtered remnant of his forces. Then, O chief of Bharata’s race, a terrible battle took place between the troops of the Kurus and those of the Pandavas, resembling that between the gods and the Asuras. -
The Decline of Buddhism in India
The Decline of Buddhism in India It is almost impossible to provide a continuous account of the near disappearance of Buddhism from the plains of India. This is primarily so because of the dearth of archaeological material and the stunning silence of the indigenous literature on this subject. Interestingly, the subject itself has remained one of the most neglected topics in the history of India. In this book apart from the history of the decline of Buddhism in India, various issues relating to this decline have been critically examined. Following this methodology, an attempt has been made at a region-wise survey of the decline in Sind, Kashmir, northwestern India, central India, the Deccan, western India, Bengal, Orissa, and Assam, followed by a detailed analysis of the different hypotheses that propose to explain this decline. This is followed by author’s proposed model of decline of Buddhism in India. K.T.S. Sarao is currently Professor and Head of the Department of Buddhist Studies at the University of Delhi. He holds doctoral degrees from the universities of Delhi and Cambridge and an honorary doctorate from the P.S.R. Buddhist University, Phnom Penh. The Decline of Buddhism in India A Fresh Perspective K.T.S. Sarao Munshiram Manoharlal Publishers Pvt. Ltd. ISBN 978-81-215-1241-1 First published 2012 © 2012, Sarao, K.T.S. All rights reserved including those of translation into other languages. No part of this book may be reproduced, stored in a retrieval system, or transmitted in any form, or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the written permission of the publisher. -
Life of Mahavira As Described in the Jai N a Gran Thas Is Imbu Ed with Myths Which
T o be h a d of 1 T HE MA A ( ) N GER , T HE mu Gu ms J , A llahaba d . Lives of greatmen all remin d u s We can m our v s su m ake li e bli e , A nd n v hi n u s , departi g , lea e be d n n m Footpri ts o the sands of ti e . NGF LL W LO E O . mm zm fitm m m ! W ‘ i fi ’ mz m n C NT E O NT S. P re face Introd uction ntrod uctor remar s and th i I y k , e h storicity of M ahavira Sources of information mt o o ica stories , y h l g l — — Family relations birth — — C hild hood e d ucation marriage and posterity — — Re nou ncing the world Distribution of wealth Sanyas — — ce re mony Ke sh alochana Re solution Seve re pen ance for twe lve years His trave ls an d pre achings for thirty ye ars Attai n me nt of Nirvan a His disciples and early followers — H is ch aracte r teachings Approximate d ate of His Nirvana Appendix A PREF CE . r HE primary con dition for th e formation of a ” Nation is Pride in a common Past . Dr . Arn old h as rightly asked How can th e presen t fru th e u u h v ms h yield it , or f t re a e pro i e , except t eir ” roots be fixed in th e past ? Smiles lays mu ch ’ s ss on h s n wh n h e s s in his h a tre t i poi t , e ay C racter, “ a ns l n v u ls v s n h an d N tio , ike i di id a , deri e tre gt su pport from the feelin g th at they belon g to an u s u s h h th e h s of h ill trio race , t at t ey are eir t eir n ss an d u h u s of h great e , o g t to be perpet ator t eir is of mm n u s im an h n glory . -
Kumaun Histories and Kumauni Identities C.1815–1990'S
Research Articles Kumaun Histories and Kumauni Identities c.1815–1990’s Vasudha Pande* The emergence of ‘History’ as a practice and as a fauna, geography, religious beliefs and caste practices. discipline, which transformed inherited oral traditions Atkinson’s understanding of the history of the region into textual products, has to be located in the modern was foundational and continues to resonate in histories of period.1I. Chambers says that history transcribed all Kumaun even today. It may be summarised as follows:- human practice- ‘it registered, transmitted and translated the original residents of the hills were the Dasyus, also the past, and it reordered and rewrote the world.’2The referred to as Doms, (aboriginal) ‘the Doms in the hills discipline, as it emerged in Europe, was predicated are not a local race peculiar to Kumaun, but the remains upon an understanding of the past as a period when of an aboriginal tribe conquered and enslaved by the men were not free, whereas the ‘modern’ present was immigrant Khasas.’7The Khasas were of, ‘an Aryan considered emancipatory because in modernity, ‘identity descent in the widest sense of that term much modified becomes more mobile, multiple, personal, self-reflexive by local influences, but whether they are to be attributed and subject to change and innovation.’3 The modern was to the Vedic immigration itself or to an earlier or later therefore understood as rupture, which made the writing movement of tribes having a similar origin, there is little of history possible.4 The extension of this project to the to show. It is probable, however, that they belong to a colonies also generated a history of the colonial peoples. -
Kundalini Yoga
KUNDALINI YOGA By SRI SWAMI SIVANANDA SERVE, LOVE, GIVE, PURIFY, MEDITATE, REALIZE Sri Swami Sivananda So Says Founder of Sri Swami Sivananda The Divine Life Society A DIVINE LIFE SOCIETY PUBLICATION Tenth Edition: 1994 (Copies 10,000) World Wide Web (WWW) Edition: 1999 WWW site: http://www.rsl.ukans.edu/~pkanagar/divine/ This WWW reprint is for free distribution © The Divine Life Trust Society ISBN 81-7052-052-5 Published By THE DIVINE LIFE SOCIETY P.O. SHIVANANDANAGAR—249 192 Distt. Tehri-Garhwal, Uttar Pradesh, Himalayas, India. OM IN MEMORY OF PATANJALI MAHARSHI, YOGI BHUSUNDA, SADASIVA BRAHMAN, MATSYENDRANATH, GORAKHNATH, JESUS CHRIST, LORD KRISHNA AND ALL OTHER YOGINS WHO HAVE EXPOUNDED THE SCIENCE OF YOGA PUBLISHERS’ NOTE It would seem altogether superfluous to try to introduce Sri Swami Sivananda Saraswati to a reading public, thirsting for spiritual regeneration. From his lovely Ashram at Rishikesh he radiated spiritual knowledge and a peace born of spiritual perfection. His personality has made itself manifest nowhere else as completely as in his edifying and elevating books. And this little volume on Kundalini Yoga is perhaps the most vital of all his books, for obvious reasons. Kundalini is the coiled up, dormant, cosmic power that underlies all organic and inorganic matter within us and any thesis that deals with it can avoid becoming too abstract, only with great difficulty. But within the following pages, the theory that underlies this cosmic power has been analysed to its thinnest filaments, and practical methods have been suggested to awaken this great pristine force in individuals. It explains the theory and illustrates the practice of Kundalini Yoga. -
Book Review - the Jains
Book Review - The Jains The Jains, by Paul Dundas, is the leading general introduction to Jainism and part of the Library of Religious Beliefs and Practices series by Routledge Press. The author, Paul Dundas, is a Sanskrit scholar in the School of Asian Studies at the University of Edinburgh. He is probably the foremost Western scholar on Jainism, and also lectures on Buddhism, Prakrit, and Indian cultural history. As such, Dundas is well qualified to pen this book. Summary Dundas begins with the Fordmakers, the twenty-four founders of the Jain religion from Rishabhanatha in prehistory to Mahavira (599-527 BC). Jainism adopted many of the Hindu beliefs, including reincarnation and the concept of release from the cycle of rebirth (moksha). It resulted in part from a reaction against violence, such as Vedic animal sacrifices in Hinduism, and came to maturity at the same time as Buddhism. Asceticism, denying desires and suppressing senses are major themes of Mahavira’s teaching. He emphasized the Three Jewels of Jainism; right faith, right knowledge and right practice. The two major sects of Jainism are the Svetambaras and the Digambaras. Monks and nuns from the former wear white robes, predominate in the north of India, and form the largest sect of Jains. Digambara monks go naked, while the nuns wear robes, and predominate in the warmer south of India. The sects have no large doctrinal differences, although Svetambaras believe that women can achieve deliverance (moksha) while Digambaras believe that deliverance from the cycles of rebirth is only available to men. A woman must be reborn as a man to achieve moksha. -
Teachings of Lord Kapila” by His Divine Grace A.C
“Teachings of Lord Kapila” by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. COPYRIGHT NOTICE: This is an evaluation copy of the printed version of this book, and is NOT FOR RESALE. This evaluation copy is intended for personal non-commercial use only, under the “fair use” guidelines established by international copyright laws. You may use this electronic file to evaluate the printed version of this book, for your own private use, or for short excerpts used in academic works, research, student papers, presentations, and the like. You can distribute this evaluation copy to others over the Internet, so long as you keep this copyright information intact. You may not reproduce more than ten percent (10%) of this book in any media without the express written permission from the copyright holders. Reference any excerpts in the following way: “Excerpted from “Teachings of Lord Kapila” by A.C. Bhaktivedanta Swami, courtesy of the Bhaktivedanta Book Trust International, www.Krishna.com .” This book and electronic file is Copyright 1977-2003 Bhaktivedanta Book Trust International, 3764 Watseka Avenue, Los Angeles, CA 90034, USA. All rights reserved. For any questions, comments, correspondence, or to evaluate dozens of other books in this collection, visit the website of the publishers, www.Krishna.com . Foreword Kapila Muni, a renowned sage of antiquity, is the author of the philosophical system known as Sankhya, which forms an important part of lndia's ancient philosophical heritage. Sankhya is both a system of metaphysics, dealing with the elemental principles of the physical universe, and a system of spiritual knowledge, with its own methodology, culminating in full consciousness of the Supreme Absolute.