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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. -
Natural Materials for the Textile Industry Alain Stout
English by Alain Stout For the Textile Industry Natural Materials for the Textile Industry Alain Stout Compiled and created by: Alain Stout in 2015 Official E-Book: 10-3-3016 Website: www.TakodaBrand.com Social Media: @TakodaBrand Location: Rotterdam, Holland Sources: www.wikipedia.com www.sensiseeds.nl Translated by: Microsoft Translator via http://www.bing.com/translator Natural Materials for the Textile Industry Alain Stout Table of Contents For Word .............................................................................................................................. 5 Textile in General ................................................................................................................. 7 Manufacture ....................................................................................................................... 8 History ................................................................................................................................ 9 Raw materials .................................................................................................................... 9 Techniques ......................................................................................................................... 9 Applications ...................................................................................................................... 10 Textile trade in Netherlands and Belgium .................................................................... 11 Textile industry ................................................................................................................... -
Pashmina Shawls
Pashmina Shawls March 27, 2021 About Pashmina Shawls In 2019, the Bureau of India Standards (BIS) published an Indian standard for identification, marking and labelling the Pashmina Shawls for its purity. Pashmina Shawls are a fine variant of shawls spun from cashmere wools. A cashmere wool itself is obtained from the Changthangi goat native to the high plateau of Ladakh. Pashmina Shawls status symbol not just for the wealthy in Indian but even across the world, known for its soft features, The shawl made up of pashmina wool was promoted as an alternative to Shahtoosh shawl. Shahtoosh Shawls is made from the Tibetan Antelope. Due to demand for Shahtoosh, the shawl had wiped out 90% of the Tibetan Antelope. To preserve what population is left, other alternatives, like the pashmina shawl, are being considered. History of Pashmina Shawls Pashmina shawls gained much prominence in the days of the Mughal Empire as objects of rank and nobility. Babur first established the practice of giving khilat – giving ‘robes of honour’ – in 1526 to members of his court for their devoted service, high achievements or as a mark of royal favour, made of Pashmina wool. Upon the complete conquest of Kashmir in 1568 by Akbar, a pair of pashmina shawls were an integral part of a khilat ceremony. Pashmina Pashmina is a fine type of cashmere wool. The wool comes from a number of different breeds of the cashmere goat; such as the changthangi or Kashmir pashmina goat from the Changthang Plateau in Tibet and part of the Ladakh region and few parts of Himachal Pradesh. -
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 -
Why Pashmina Goat Produces Long Hair-Fiber and Barbari Doesn’T: a Differential Gene Expression Study
Preprints (www.preprints.org) | NOT PEER-REVIEWED | Posted: 5 March 2021 doi:10.20944/preprints202103.0187.v1 Why Pashmina Goat Produces Long Hair-fiber and Barbari doesn’t: A Differential Gene Expression Study Rashid Saif 1, 2, Tania Mahmood2, Aniqa Ejaz2, Saeeda Zia3 1 Institute of Biotechnology, Gulab Devi Educational Complex, Lahore, Pakistan 2 Decode Genomics, Punjab University Employees Housing Scheme (II), Lahore, Pakistan 3 Department of Sciences and Humanities, National University of Computer and Emerging Sciences, Lahore, Pakistan Corresponding author: [email protected] Abstract: The Pashmina and Barbari are two famous goat breeds found in the wide areas of the Indo-Pak region. Pashmina is famous for its long hair-fiber (Cashmere) production while Barbari is not-selected for this trait. So, the mRNA expression profiling in the skin samples of both breeds would be an attractive and judicious approach for detecting putative genes involved in this valued trait. Here, we performed differential gene expression analysis on publicly available RNA-Seq data from both breeds. Out of 44,617,994 filtered reads of Pashmina and 55,995,999 of Barbari which are 76.48% and 73.69% mapped to the ARS1 reference transcriptome assembly respectively. A Pairwise comparison of both breeds resulted in 47,159 normalized expressed transcripts while 8,414 transcripts are differentially expressed above the significant threshold. Among these, 4,788 are upregulated in Pashmina while 3,626 transcripts are upregulated in Barbari. Fifty-nine transcripts harbor 57 genes including 32 LOC genes and 24 are annotated genes which were selected on the basis of TMM counts > 500. -
Unit 39 Developments in Religion
UNIT 39 DEVELOPMENTS IN RELIGION Structure Objectives Introduction Emergence of Bhakti in Brahmanism 39.2.1 Syncretism of Deities 39.2.2 Adaptation of Tribal Rituals 39.2.3 Royal Support to Temples and Theism. Spread of Bh&ti to South India Bhakti Movement in South India Protest and Reform in the Bhakti Movement of the South and later Transformation of the Bhakti Movement Emergence of Tantrism 39.6.1 some Main Features of Tantrism 39.6.2 Tantrism and the Heterodox Religions Let Us Sum Up Key Words Answers to Check Your Progress Exercises OBJECTIVES The purpose of this Unit is to briefly discuss the major features of Eligious developments in the early medieval period with focus on the shape which Bhakti ideology and Tantrism took. After going through this Unit you should be able to : know about the origins of Bhakti in Brahmanical religious order, know the character and social context of the characteristic of later Brahmanism, know how the character and social context of Bhakti changed in the e&ly medieval period, realise how royal support to.Bhakti cults gave them wealthy institutional bases, know about the origin and role of Tantrism and its character in the early medieval period, and know hbw Tantrism penetrated into Buddhism and Jainism. INTRODUCTION You are by now familiar with certain broad stages of the religious history of early India. While archaeological material suggests that certain elements of Indian religions were present in the archaeological cultures dating prior to the Vedas, the hymns of the Rig Veda give us for the first time, an idea of how prayers were offered tc deities to please them. -
Narasimha, the Supreme Lord of the Middle: the Avatāra and Vyūha Correlation in the Purāṇas, Archaeology and Religious Practice Lavanya Vemsani [email protected]
International Journal of Indic Religions Volume 1 | Issue 1 Article 5 10-29-2017 Narasimha, the Supreme Lord of the Middle: The Avatāra and Vyūha Correlation in the Purāṇas, Archaeology and Religious Practice Lavanya Vemsani [email protected] Follow this and additional works at: https://digitalcommons.shawnee.edu/indicreligions Part of the Buddhist Studies Commons, Hindu Studies Commons, History of Religions of Eastern Origins Commons, and the South and Southeast Asian Languages and Societies Commons Recommended Citation Vemsani, Lavanya (2017) "Narasimha, the Supreme Lord of the Middle: The vA atāra and Vyūha Correlation in the Purāṇas, Archaeology and Religious Practice," International Journal of Indic Religions: Vol. 1 : Iss. 1 , Article 5. Available at: https://digitalcommons.shawnee.edu/indicreligions/vol1/iss1/5 This Research Article is brought to you for free and open access by Digital Commons @ Shawnee State University. It has been accepted for inclusion in International Journal of Indic Religions by an authorized editor of Digital Commons @ Shawnee State University. For more information, please contact [email protected]. Vemsani: Narasimha, the Supreme Lord of the Middle ISBN 2471-8947 International Journal of Indic Religions Narasimha, the Supreme Lord of the Middle: The Avatāra and Vyūha Correlation in the Purāṇas, Archaeology and Religious Practice Lavanya Vemsani Ph.D. Shawnee State University [email protected] Avatāra is a theologically significant term associated with Vishnu, due to his role as protector and maintainer of balance between evil and good in the universe. Hence, each avatāra of Vishnu indicates a divinely inspired cosmic role of Vishnu. However, the incarnation of Narasimha is significant, because this incarnation is a dual representation of the God Vishnu within the creation. -
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. -
Mandukya Upanishad Class 75
Mandukya Upanishad Class 75 Gowdapadha first established the glory of Brahma vidya by refuting sankya, naiyayika, bowdha philosophers. Thereafter he presented the example of fire brand, establishing brahma sathyam jagat mithya; adwaidam sathyam dvaidam mithaym. Then he presented, in 75th to 82nd verses vedanta sara; now he is entering into the cause of samsara and its remedy. Our fundamental problem is ignorance of advaidam or thuirya agyanam. Thuriya atma is the highest reality or paramarthika sathyam and it is the ignorance of this advaidam is the cause of problem. Ignorance by itself does not cause any problem; it is bliss; in deep sleep when we are totally ignorant, we don’t feel any problem. Ignorance is a problem when it is associated with its product. Product of ignorance is erroneous or false perception. When advaidam is not known, advaida agyanam is there and then followed by mithya dwaida prabanja error. This is aboodha abineshaha. False duality is adboodham because it is really nonexistent. This really nonexistent dwaidam is aboodham. Because of agyanam there is mithya dwaidam which is not that much of a problem; but strong attachment to mithya dwaidam in the form of raga or dwesha it becomes the cause of the problem. There are so many dwaida padhartha in the world who are regularly dying. This intense attachment is called abinisheha; this attachment is not towards thuriyum but towards mithya dwaidam. Attachment towards a situation or object or person causes samsara. If this is samsara karanam; gyanam must come. through the gyanam agyanam must go. Once agyanam goes away, mithya dwaidam will be understood as mithya. -
Anekāntavāda and Dialogic Identity Construction
religions Article Anekantav¯ ada¯ and Dialogic Identity Construction Melanie Barbato Seminar für Religionswissenschaft und Interkulturelle Theologie, University of Münster, 48143 Münster, Germany; [email protected] Received: 1 November 2019; Accepted: 14 November 2019; Published: 20 November 2019 Abstract: While strong religious identity is often associated with violence, Jainism, one of the world’s oldest practiced religions, is often regarded as one of the most peaceful religions and has nevertheless persisted through history. In this article, I am arguing that one of the reasons for this persistence is the community’s strategy of dialogic identity construction. The teaching of anekantav¯ ada¯ allows Jainas to both engage with other views constructively and to maintain a coherent sense of self. The article presents an overview of this mechanism in different contexts from the debates of classical Indian philosophy to contemporary associations of anekantav¯ ada¯ with science. Central to the argument is the observation that anekantav¯ ada¯ is in all these contexts used to stabilize Jaina identity, and that anekantav¯ ada¯ should therefore not be interpreted as a form of relativism. Keywords: Jainism; anekantav¯ ada¯ ; identity; Indian philosophy; Indian logic 1. Introduction: Religious Identity and the Dialogic Uses of Anekantav¯ ada¯ Within the debate on the role of religion in public life, strong religious identity is often and controversially discussed within the context of violent extremism.1 Strong religion, as in the title of a book by Gabriel A. Almond, R. Scott Appleby and Emmanuel Sivan (Almond et al. 2003), is sometimes just another word for fundamentalism, with all its “negative connotations” (Ter Haar 2003, p. -
Nonviolence in the Hindu, Jain and Buddhist Traditions Dr
1 Nonviolence in the Hindu, Jain and Buddhist traditions Dr. Vincent Sekhar, SJ Arrupe Illam Arul Anandar College Karumathur – 625514 Madurai Dt. INDIA E-mail: [email protected] Introduction: Religion is a human institution that makes sense to human life and society as it is situated in a specific human context. It operates from ultimate perspectives, in terms of meaning and goal of life. Religion does not merely provide a set of beliefs, but offers at the level of behaviour certain principles by which the believing community seeks to reach the proposed goals and ideals. One of the tasks of religion is to orient life and the common good of humanity, etc. In history, religion and society have shaped each other. Society with its cultural and other changes do affect the external structure of any religion. And accordingly, there might be adaptations, even renewals. For instance, religions like Buddhism and Christianity had adapted local cultural and traditional elements into their religious rituals and practices. But the basic outlook of Buddhism or Christianity has not changed. Their central figures, tenets and adherence to their precepts, etc. have by and large remained the same down the history. There is a basic ethos in the religious traditions of India, in Hinduism, Jainism, and Buddhism. Buddhism may not believe in a permanent entity called the Soul (Atman), but it believes in the Act (karma), the prime cause for the wells or the ills of this world and of human beings. 1 Indian religions uphold the sanctity of life in all its forms and urge its protection. -
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).