DOCSLIB.ORG

First Stepstojainism (Parttwo)

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
First Stepstojainism (Parttwo) FIRST STEPS TO JAINISM (PART TWO) DOCTRINE OF KARMA DOCTRINE OF ANEKANT AND OTHER ARTICLES WITH APPENDICES BY SANCHETI ASOO LAL M.Com., L.L.B., I.R.A.S. BHANDARI MANAK MAL B.Com. PUBLISHED BY M. SUJAN MAL UGAM KANWAR SANCHETI TRUST (SUMCHETI TRUST) JODHPUR. Published by : SUMCHETI TRUST Alka, D-121, Shastri Nagar, Jodhpur - 342 003. (India). Phone : 33865 Computer Typesetting by : SHARMA COMPUTERS Near S.B.B.J., Jaljog Circle, Jodhpur - 342 003. (India) Phone : 39148. DEDICATED TO THE REVERED MEMORY OF PUJYA GURUDEV JAIN ACHARYA SHRI HASTIMALJI MAHARAJ SAHIB WHO INSPIRED US TO UNDERTAKE THESE STUDIES. PREFACE With the blessings of Gurudev the second part of our publication `First Steps to Jainism' is before the readers. It may be recalled that the First Part was printed in 1984 with a second edition in 1989. Since then we have been working on the second part which has indeed taken a long time. Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version This was partly due the complex nature of the subjects dealt with in this part like `The Doctrine of Karma' and `The Central Philosophy of Jainism-Anekantavada-specially the latter. Partly the delay was due the fact that we wanted to explain the subjects in detail to make the book comprehensive and that too in simple language. However, the subject of `Anekantavada' or the Theory of Non-One-sidedness has become so expansive that it has been difficult to keep up with the latest developments, not to talk of explaining the same. Actually with the researches of eminent scholars like Dr. D.S. Kothari and Prof. P.C. Mahalanobis the scope of Anekantavada and Syadvada has become very wide, being corroborated by the conclusions of the latest developments in physics and statistics. Therefore, even experts in these subjects can not throw proper light on the findings of the great men mentioned, because to understand the implications fully one has to have not only the scientific knowledge but also knowledge of the philosophical subjects. Such combinations are very rare indeed. We have, therefore, decided to give the articles of the above named scholars in original in the Appendices. At the same time the demand for the second part has been increasing and enquiries were received as to when this part will be out. Therefore, we have given in the concerned chapters in this book in simple language whatever we understood about these complicated subjects with apologies to our readers who find some grey areas therein. From the above it will be clear that true to its name, the chapters in this book can be considered first steps to the storehouse of knowledge of the subjects covered. However, after reading the chapters the readers will not remain completely unfamiliar with the subjects and the terms employed; and to some extent their thirst for more information on the subjects may be aroused. Even this will be a source of satisfaction to the authors. For those who are keen for more knowledge, there is abundant literature available on the subjects, some indications whereof will be available in the appendices, which are also scholarly treatises on the subjects. Thus this book will provide not only elementary knowledge as first steps to the subjects, but will also supply some advanced knowledge thereof, and the matter included herein may prove of interest to the laymen as well as the scholars. For obvious reasons this book should be read in continuation of Part I, in which indications were given about its contents. However, Part I dealt with the basic information about distinctive features of Jain religion, as also the path prescribed thereunder for alround development of the human personality, man's place in the universe and his duties to himself and his fellow creatures. We give in the following paragraphs the scope of chapters in this book in brief: The Doctrine of Karma : In the first chapter of this book we have dealt with `The Doctrine of Karma'. In Jain metaphysics Doctrine of Karma occupies the same supreme place as God occupies elsewhere as the main moving force. Though the concept of Karma is accepted in all systems of Indian religions "in no other system, perhaps, has Karma been taught to be of such concrete, realistic, physical nature," as in Jainism, where Karma have special significance as Material particles with psychophysical qualities and distinctive powers of being attached with the soul and giving results. In this chapter an attempt has been made to describe the Karma in their various aspects and varieties. We have drawn Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version heavily on Dr. H.V. Glasenapp's research work `The Doctrine of Karma in Jain Philosophy' which was published in Germany in the beginning of this century and was published in India in English in 1942. It is indeed an exhaustive treatise on the subject of Karma and an example of German scholarship and painstaking study. The degree of Ph.D. was granted to the author in 1914 for this work by the Bonn University. We have thought it fit to include in the appendices not only the Preface to the German edition by Dr.H.V. Glasenapp (as App. A), but also the Foreword to the English edition by Rev. Dr. R.Zimmermann of St. Xavier College, Bombay (as App. B), which we found very useful, as well as interesting, and think that these will be liked by the readers. It may also help in charting further studies of the subject as Dr. Glasenapp has given useful information about the books on the subject, and contents of the Karmagranthas. Stages of Progress of the Soul - The Fourteen Gunasthan : In this chapter the Jain path of progress of the soul on the way to salvation is indicated whereon the fourteen Gunasthana form the fourteen milestones. This shows that as the Karma load of the soul reduces, the soul rises on the scale of spiritual development and progresses on the path of liberation. This chapter is, therefore, directly related to the 'Doctrine of Karma. Similarly the next chapter deals with The Five Bodies, the human soul acquires from time to time since times immemorial. These are also related to the Doctrine of Karma, but because of the fact that they are matters of common interest brief separate mention has been made of the same, as the Karma are also attached to the soul in the form of Karma body (Karman Sharir). The Central Philosophy of Jainism - Anekantavada : This is the chapter dealing with the philosophical contribution of Jainism which is being supported by latest findings by scientists ranging from mathematicians to physicists. Actually this contribution of Jain philosophy contains seeds of synthesis of conflicting views and proves that the things which appear contradictory are actually complementary. This is also the latest finding of "The Principle of Complementarity which we owe principally to Niel Bohr - perhaps the most significant and revolutionary concept of modern physics". (Extract from Dr. D.S. Kothari's article `Modern Physics and Syadvada' given in the App. C) As stated earlier the scope of Anekantavada (including Nayavada and Syadvada which have been dealt with in this chapter) is expanding with modern findings of eminent scholars. Thus, interesting light is thrown by Dr. B.K. Matilal in his lectures delivered at and published by L.D. Institution, Ahemdabad (which one can read with benefit), that Anekantavada is a sub-variety of Vibhajyavadda like Buddha's Middle way. The latter however, is only analytical and can be termed the `Exclusive Middle'; while Mahavira's Anekanta should be called `Inclusive Middle' with analysis as well as synthesis. Further the learned Doctor mentions that the standpoints or Naya were classified into various types for taking into account the different philosophical views prevalent in classical India. The vindication of these age old principles by advancement in science only goes to prove that the great seers-the Jinas-had perceived the eternal truths and one should approach these with open mind and reverence instead of criticizing and scoffing at them as has been the case at times. Special mention may be made of the following appendices on the subject which we have included for the reasons given in the book : App. C - Modern Physics and Syadvada by Dr. D.S. Kothari. Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version App. D - The Indian-Jaina Dialectic of Syadvada in Relation to Probability By. Dr. P.C. Mahalanobis. App. E - The Syadvada System of Predication By Dr. J.B.S. Haldane. App. F - Anekanta By Dr. Nathmal Tatia. Freedom of Will - In this last chapter we give the Jain view about the solution of the age old riddle whether man's destiny is supreme or his effort (Takdir vis-à-vis Tadbir). True to its Anekantavadi tradition Jainism gives a satisfactory answer to the problem which we hope will be of interest to the readers. We close with our grateful thanks to all those who have helped us in this work, special mention may be made of Shriman Johari Mal ji Sahib Parakh and Dr. Sagar Mal ji Sahib of Varanasi whom we consulted from time to time. The authors of books and articles from which we have drawn heavily deserve our gratitude. These include Dr. B.K. Matilal, Dr. H.V. Glasenapp., Dr. R. Zimmermann S.J., Dr.. D.S. Kothari, Prof. J.B.S.
Load more

Recommended publications
  • Download Download
    International Journal of Medical Science in Clinical Research and Review Online ISSN: 2581-8945 Available Online at http://www.ijmscrr.in Volume 03|Issue 06 (November-December)|2020| PUSHPA VARGA WITH SPECIAL REFERENCE TO BHAVAPRAKASHA NIGHANTU Dr. Umakant N. Rabb Associate Professor, Department of Dravyaguna Vijnana, Acharya Deshbhushan Ayurveda Medical College and Hospital, Shamnewadi -Bedkihal, Tal: Chikkodi, Dist: Belagavi, Karnataka, India. Email : [email protected] Article Received 12-10-2020 , Accepted 18-11-2020 , Published 20-11-2020 ABSTRACT Ayurveda explains the longevity of life along with spiritual aspects. In day today life use of flowers were mentioned elaborately. For example the Dronapushpi flowers are used for Abhisheka. The Dhatura flower is offered to Lord Shiva, Tulasi for Lord Vishnu, Kamala for Lord Bramha, Lord Buddha, The Langali flower is for Lord Ganesha and the list goes on. Since ancient times flowers were using as decorative and spiritual aspects as well as in treatment aspects. The therapeutic properties of medicinal flowers were seen in our classical texts. The separate section is being mentioned called Pushpa Varga. These medicinal flowers are marketed by pharmaceutical companies for making perfumes, colouring agents, and for medicinal purpose. The essential oils are prepared from the dried flowers as the essential oils are more potent. The medicinal flowers possess anti viral, anti-inflammatory, antipyretic, analgesic, mood stabilizing agents. Here an attempt is made to screen out the Bhavaprakasha Nighantu related only medicinal flowers and their therapeutic effects. Further study is to evaluate the clinical activities like anti viral, anti-inflammatory, antipyretic, analgesic, mood stabilizing agents. KEY WORDS: Ayurveda, Pushpa Varga, Bhavaprakasha Nighantu, Medicinal flowers etc INTRODUCTION Bhavaprakasha Nighantu is said to be section is fourth one.
    [Show full text]
  • 1-15 a SHORT HISTORY of JAINA LAW1 Peter Flügel the Nine
    International Journal of Jaina Studies (Online) Vol. 3, No. 4 (2007) 1-15 A SHORT HISTORY OF JAINA LAW1 Peter Flügel The nineteenth century English neologism ‘Jaina law’ is a product of colonial legal intervention in India from 1772 onwards. 'Jaina law' suggests uniformity where in reality there is a plurality of scriptures, ethical and legal codes, and customs of sect, caste, family and region. The contested semantics of the term reflect alternative attempts by the agents of the modern Indian legal system and by Jain reformers to restate traditional Jain concepts. Four interpretations of the modern term 'Jaina law' can be distinguished: (i) 'Jaina law' in the widest sense signifies the doctrine and practice of jaina dharma, or Jaina ‘religion’. (ii) In a more specific sense it points to the totality of conventions (vyavahāra) and law codes (vyavasthā) in Jaina monastic and lay traditions.2 Sanskrit vyavasthā and its Arabic and Urdu equivalent qānūn both designate a specific code of law or legal opinion/decision, whereas Sanskrit dharma can mean religion, morality, custom and law. (iii) The modern Indian legal system is primarily concerned with the 'personal law' of the Jaina laity. In Anglo-Indian case law, the term 'Jaina law' was used both as a designation for 'Jain scriptures' (śāstra) on personal law, and for the unwritten 'customary laws' of the Jains, that is the social norms of Jain castes (jāti) and clans (gotra). (iv) In 1955/6 Jaina personal law was submerged under the statutory 'Hindu Code', and is now only indirectly recognised by the legal system in the form of residual Jain 'customs' to be proved in court.
    [Show full text]
  • 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
    [Show full text]
  • 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 .
    [Show full text]
  • Contents Introductory Essay and Tools by Nalini Balbir E. Leumann, An
    Contents Introductory essay and tools by Nalini Balbir Introductory essay v Appendices xxi I. Note on Leumann's transliteration xxi II. Guide to the abbreviations used by Leumann in the Ubersicht xxi III. Main Indian manuscripts used in the Ubersicht xxiv IV. Expanding notes ._. xxvi V. Correspondences between Leumann's divisions of the Avasyaka-niryukti (and other texts) and the modern editions ...xlv VI. Prakrit extracts from Av.-niry. XII xlvi VII. English translations of two reviews of the Ubersicht originally published in German xlviii Review by H. von Glasenapp published in Orientalistische Literaturzeitung 38, 1935, No. 6, pp. 388-389 xlviii Review by B. Geiger published in Wiener Zeitschrift fiirdie Kunde des Morgenlandes 45, 1938, pp. 154-155 (reproduced in E. Leumann, Kleine Schriften, pp. 725-726) xlix Biographical information 1 Bibliography :.lii IX. Photographic reproduction of Muni Jinavijaya, Vakil Keshavlal Premchand Modi, "Pro. Lyuman ane Avasyaka sutra" published in Jaina Sahitya Samsodhaka, Khand 2, Ank 1, July 1923, pp. 81-91 lvii X. Illustrations lxviii References lxxi Index lxxiii E. Leumann, An outline of the Avasyaka Literature translated from the original German Ubersicht liber die Avasyaka- Literatur (Hamburg, 1934) by Dr. George Baumann Translator's Note A Editor's foreword A Corrigenda and Addenda B Index C Preface I Details about the manuscripts and their citation Ill L 119-225 — The Strassburg Svetambara manuscripts Early history and lacunae in the following outline IX The Avasyaka and its text forms 1 The Avasyaka-parts I—III, together with the tradition belonging to III 15 The Avasyaka commentaries 39 Beginnings of the tradition 42 V attakera' s Mulacara 43 Mulacara VII: The Digambara original of the Avasyaka-niryukti 44 Bhadrabahu's Niryukti collection and its history 59 http://d-nb.info/1025066766 E.
    [Show full text]
  • 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.
    [Show full text]
  • Download Download
    ISSN: 2322 - 0902 (P) ISSN: 2322 - 0910 (O) International Journal of Ayurveda and Pharma Research Review Article REVIEW ON DHANVANTARI NIGHANTU - AN IMPORTANT AYURVEDIC LEXICON Umakant N. Rabb Assistant Professor, Dept. of Dravyaguna Vijnana, L.E.Society’s, Acharya Deshbhushan Ayurved Medical College and Hospital, Shamnewadi - Bedkihal, Chikkodi, Belagavi, Karnataka, India. ABSTRACT The word Nighantuin Ayurveda implies the group of drugs, synonyms, properties and their description of part used. Ayurveda treatment possesses herbal, mineral, animal origin products which mainly take part in the treatment of various health ailments. Dhanvantari Nighantu is one of them and is oldest Ayurvedic materia medica placed between 8th -10th AD. The original name of this lexicon is Drvayavali Samucchaya. This book contains seven Vargas namely; Guduchadi Varga, Shatapushpadi Varga, Chandanadi Varga, Karaviradi Varga, Amradi Varga, Suvarnadi Varga, and Mishrakadi Varga, and the total numbers of drugs are 527. The drugs are classified in this book are on the basis of Rasa, Guna, Virya, Vipaka etc. The Nighantu starts with salutation to Lord Dhanvantari, then the author go on narrating the synonyms and properties of the drugs. The peculiar of this Nighantu is the Varga starts with the name of the first drug e.g, Guduchi as Guduchadi Varga. And the Vargas of the medicinal plant are explained systematically first with synonyms and then properties. Also Dadima and Kadali are not mentioned under Phala Varga but in Shatapushpadi Varga and Karaveeradi Varga respectively. The present literary study reveals the critical analysis of the text and the drugs, their properties. Further scope of study is remove the controversy of the date, plants on the basic of literature survey, gathering information by the local people, proper inspection with the microscopes, Sparsha (by touching) and compare with modern flora and fauna with taxonomical parameters.
    [Show full text]
  • Distinguishing the Two Siddhasenas
    Journal of Indian and Buddhist Studies, Vol. 48, No. 1, December 1999 Distinguishing the Two Siddhasenas FUJINAGA Sin Sometimes different philosophers in the same traditiion share the same name. For example, Dr. E. Frauwallner points out that there are two Buddhist philosophers who bear the name Vasubandu." Both of these philosophers are believed to have written important works that are attributed to that name. A similar situation can sometimes be found in the Jaina tradition, and sometimes the situation arises even when the philosophers are in different traditions. For exam- ple, there are two Indian philosophers who are called Haribhadra, one in the Jain tradition, and one in the Buddhist tradition. This paper will argue that one philosopher named Siddhasena, the author of the famous Jaina work, the Sammatitarka, should be distinguished from another philosopher with the same name, the author of the Nvavavatara, a work which occupies an equally important position in Jaina philosophy- 2) One reason to argue that the authors of these works are two different persons is that the works are written in two different languages : the Sammatitarka in Prakrit ; the Nvavavatara in Sanskrit. In the Jaina tradition, it is extremely unusual for the same author to write philosophical works in different languages, the usual languages being either Prakrit or Sanskrit, but not both. Of course, the possibility of one author using two languages cannot be completely eliminated. For example, the Jaina philosopher Haribhadra uses both Prakrit and Sanskrit. But even Haribhadra limits himself to one language when writing a philosophical .work : his philosophical works are all written in Sanskrit, and he uses Prakrit for all of his non-philosophical works.
    [Show full text]
  • Moksa in Jainism -With Special Reference to Haribhadra Suri
    ( 14 ) Journal of Indian and Buddhist Studies Vol. 54, No.3, March 2006 Moksa in Jainism -with special reference to Haribhadra Suri - Yasunori HARADA 0. Introduction In ancient India, how people could eliminate the suffering of samsara and obtain liberation (moksa) was a serious issue. This was also the case for the Jains. They developed an original theory of karma since the time of Mahavira. Umasvati (ca. 5- 6c) systematized a theory of liberation in his work, the TAAS. Within that text he describes the Jaina view of the world and karma. In the 10th chapter he explains in particular the Jaina theory of liberation. Haribhadra Suri (ca. 8c), a Jaina Svetambara monk and scholar, also discusses a theory of liberation in the 5th chapter of the Anekantavadapravesa.l)However, instead of developingUmasvati's theory of libera- tion, he criticizes the Buddhist view of momentariness (ksanikatva),in particular that of Dharmakirti (ca. 600-660AD). The present article examines the AVP, especially concerning the way in which Haribhadra Suri refutes the ksanikatva theory. In ad- dition, it compares Haribhadra Suri with his predecessor, the Digambara scholar Samantabhadra(ca. 600 AD),who takes the same view, i. e. the anekantavada. Thus this paper will shed new light on an aspect of the Jaina theory of liberation in the post-Agamic "logico-epistemological"tradition that has not as yet been studied in detail. 1. The Liberation Theory of Umasvati First, I would like to confirm the theoretical role of liberation in the TAAS. Umasvati enumerates 7 tattvas: jiva, ajiva, asrava, bandha, samvara, nirjara and moksa.2)This world, according to the TAAS, consists of jivas and ajivas.
    [Show full text]
  • The Transformations and Challenges of a Jain Religious Aspirant
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by DigitalCommons@Florida International University Florida International University FIU Digital Commons FIU Electronic Theses and Dissertations University Graduate School 3-22-2016 The rT ansformations and Challenges of a Jain Religious Aspirant from Layperson to Ascetic: An Anthropological Study of Shvetambar Terapanthi Female Mumukshus Komal Ashok Kumar [email protected] Follow this and additional works at: http://digitalcommons.fiu.edu/etd Part of the Feminist, Gender, and Sexuality Studies Commons, New Religious Movements Commons, Other Religion Commons, Rhetoric Commons, and the Social and Cultural Anthropology Commons Recommended Citation Ashok Kumar, Komal, "The rT ansformations and Challenges of a Jain Religious Aspirant from Layperson to Ascetic: An Anthropological Study of Shvetambar Terapanthi Female Mumukshus" (2016). FIU Electronic Theses and Dissertations. Paper 2481. http://digitalcommons.fiu.edu/etd/2481 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 THE TRANSFORMATIONS AND CHALLENGES OF A JAIN RELIGIOUS ASPIRANT FROM LAYPERSON TO ASCETIC: AN ANTHROPOLOGICAL STUDY OF SHVETAMBAR TERAPANTHI FEMALE MUMUKSHUS A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in RELIGIOUS STUDIES by Komal Ashok Kumar 2016 To: Dean John F. Stack Steven J. Green School of International and Public Affairs This thesis, written by Komal Ashok Kumar, and entitled The Transformations and Challenges of a Jain Religious Aspirant from Layperson to Ascetic: An Anthropological Study of Shvetambar Terapanthi Female Mumukshus, having been approved in respect to style and intellectual content, is referred to you for judgment.
    [Show full text]
  • Amritavabodhini
    AmritaMonthlyvabodhini Newsletter of Amrita School of Ayurveda November 2019 Volume 1 Issue 1 AMMA’S MESSAGE Satguru Sri Mata Amritanandamayi Devi Religion is the secret of life. It teaches us to love, to serve, to forgive, and to be compassionate. Advaita (non-duality) is a purely subjective experience. But in daily life it may be expressed as love and compassion. —Amma Br. Dr. Sankara Chaitanya Director’s Medical Director & Principal Message Amrita School of Ayurveda, Amritapuri Aum Namah Shivaya! According to Indian culture the four Varnas and Ashramas are very important. The four Ashramas are 1. Brahmacharya 2. Grahasthasrama. 3. Vanaprastha 4. Sanyasa. Accoring to the persons age one has to perform the duties prescribed for that Ashrama. Eg. In childhood you are allowed to play. In old age you are expected to perform Tapas and isolate yourself to realise the self or god. Koumara Bhritya is one of the eight branches of Ayurveda which deals with the care and management of the diseases of the children. It also describes about the ways of bringing up the children and infants in accordance with the Vedas. Kashyapa Samhita or Vriddha Jeevaka Tantra is one of the earliest texts on this branch. The text also describes all the rituals and rites to be followed from the birth. Several contexts in Koumarabhritya has Vedic references like the Rakshoghna Karma etc. It also includes many Samskaras or initiations which empower and initiate the child to spirituality. Kashyapa Samhita is regarded as the main text on Koumarabhritya, but it is not completly available. We have to depend upon the spiritual and cultural texts to have a complete knowledge on how to grow a child correctly.
    [Show full text]
  • 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.
    [Show full text]