{"title":"Jainism","description":"\u003cp style=\"text-align: left;\"\u003eJainism is one of the world's oldest religions, founded in India between the 7th and 5th centuries BCE by Mahavira, the last of twenty-four Tirthankaras. The faith centers on non-violence (ahimsa), strict asceticism, karma, and the pursuit of liberation (moksha). It teaches that every soul can achieve spiritual purity through right faith, knowledge, and conduct, without belief in a creator god. \u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJain literature is vast and diverse, divided mainly between the two sects—Śvetāmbara and Digambara. Key Śvetāmbara texts include the Agamas, Angas, \u003cspan style=\"color: rgb(35, 49, 2);\"\u003e\u003ca href=\"https:\/\/www.motilalbanarsidass.com\/products\/kalpa-sutra-of-bhadrabahu-svami\" target=\"_blank\" style=\"color: rgb(35, 49, 2);\" rel=\"noopener\"\u003eKalpa Sutra\u003c\/a\u003e\u003c\/span\u003e, Uttaradhyayana Sutra, and Bhagavati Sutra. Digambara literature features texts such as the Shatkhandagama and Kasayapahuda. Other influential works include Tattvartha Sutra and Adipurana. These texts cover philosophy, ethics, rituals, cosmology, and hagiographies, and have been composed in Prakrit, Sanskrit, Tamil, and several Indian vernaculars over the centuries.\u003c\/p\u003e","products":[{"product_id":"monks-and-magicians-religious-biographies-in-asia","title":"Monks and Magicians","description":"\u003cdiv id=\"bookDescription_feature_div\" class=\"celwidget\" data-feature-name=\"bookDescription\" data-csa-c-id=\"3inzn4-d09747-2gfeqf-x584f0\" data-cel-widget=\"bookDescription_feature_div\" data-mce-fragment=\"1\"\u003e\n\u003cdiv data-a-expander-name=\"book_description_expander\" data-a-expander-collapsed-height=\"140\" class=\"a-expander-collapsed-height a-row a-expander-container a-spacing-base a-expander-partial-collapse-container\" data-mce-fragment=\"1\"\u003e\n\u003cdiv aria-expanded=\"false\" class=\"a-expander-content a-expander-partial-collapse-content\" data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eGathers essays about the lives of Jain and Buddhist figures in India and Buddhist kings and monks in Tibet and China, and covers pilgrimage sites, funerary customs, and the spread of religious ideas.\u003c\/span\u003e\u003c\/div\u003e\n\u003cdiv aria-expanded=\"false\" class=\"a-expander-content a-expander-partial-collapse-content\" data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\n\u003cspan data-mce-fragment=\"1\"\u003e\u003c\/span\u003e\u003cbr\u003e\n\u003c\/div\u003e\n\u003cdiv aria-expanded=\"false\" class=\"a-expander-content a-expander-partial-collapse-content\" data-mce-fragment=\"1\"\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePHYLLIS GRANOFF teaches Sanskrit and Indian Religions at McMaster University in Himilton, Ontario. She has written extensively on Jain literature, particularly Jain religious biographies. She has also translated a collection of short stories by Bibhutibhushan Bandhopadhyaya from Bengali to English. She currently edits the Journal of Indian Philosophy and continues to work on traditional and modern Indian\u003c\/p\u003e\n\u003c\/div\u003e\n\u003c\/div\u003e\n\u003c\/div\u003e\n\u003cdiv id=\"edpIngress_feature_div\" class=\"celwidget\" data-feature-name=\"edpIngress\" data-csa-c-id=\"edl9hv-6nhnob-9s5zps-unfd11\" data-cel-widget=\"edpIngress_feature_div\" data-mce-fragment=\"1\"\u003e\u003c\/div\u003e","brand":"Phyllis Granoff, Koichi Shinohara","offers":[{"title":"Default Title","offer_id":41606908969098,"sku":"","price":400.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/monksandmagicians.jpg?v=1659948478"},{"product_id":"three-mountains-and-seven-rivers","title":"Three Mountains and Seven Rivers","description":"\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThree mountains and the seven rivers is a collection of 56 essays to felicitate the sixtieth birthday of Doctor Musashi Tachikawa, Professor at Aichi Gakuin University in Nagoya. This volume consists of thirteen Sections:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e(1) Ancient Geography\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e(2) Buddhism\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e(3) Madhyamika,\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e(4) Iconography\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e(5) Jainism\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e(6) Logic\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e(7) Poetics\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e(9) Social Practice\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e(10) Tibetan Themes\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e(11) Vedanta and Mimamsa\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e(12) Samkhya and Yoga\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e(13) Tantrism\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThese sections throw new light on enduring themes in Indian studies as well as raise fresh issues.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eDR. SHOUN HINO is Professor of Gifu` Pharmaceutical University, Japan. He obtained a Ph. D. degree from '- the University of Poona in 1979 and works on Vedanta, Suregvara in particular. He is completing twelve-volume Suregvara's study under the title of Advaita Tradition Series (Motilal Banarsidass, Delhi) and recently published Puja and Samskara (Motilal Banarsidass) in collaboration with Prof. M. Tachikawa.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDR. TOSHIHIRO WADA is Professor of Indian Studies, at Nagoya University, Japan. lie obtained a Ph.D. degree from the University of Poona in 1988 and a D. Litt. degree from Nagoya University in 2002. He mainly works on logic and philosophy of language in Navya-Nyaya and published papers in Journal of Indian Philosophy, Asiatische Studien, and Nagoya Studies in Indian Culture and Buddhism: Sambhcisa, and so forth.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eWe planned this volume in Autumn 2000 to felicitate the sixtieth birthday of Prof. Dr. Musashi Tachikawa. Unfortunately it took more time to publish than we expected, but we hope that the volume will be a fitting felicitation of his sixtieth birthday.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProf. Tachikawa was born in Nagoya in 1942. As a student at Tokai High School in Nagoya, he was much influenced by Rev. Reiho Hayashi and felt a keen interest in Buddhist philosophy. In 1960 he entered Nagoya University, and in 1964 the Gradu-ate School of Letters of the same university. During his studies at Nagoya University. Prof. Tachikawa learned Buddhist philosophy from Prof. Yoshihumi Ueda, and Sanskrit philology from Prof. Hidenori Kitagawa. During the period 1965 to 1967 he studied Tibetan Buddhism under Rev. bSod nams rgya mtsho and Rev. mKhas btsun bzang po at The Oriental Library in Tokyo. From 1967 to 1970 he studied at Harvard University under the guidance of Prof. Daniel H.H. Ingalls, and was awarded a Ph.D. degree in 1975: His Ph.D. dissertation, The Structure of the World in Udayana's Realism, was published in the Netherlands (and now being reprinted at Motilal Banarsidass). This book presents a translation and analysis of Udayana's .L.z.ksanava\/i and Kirandvali and gives us not only a view of Vaiiesika philosophy but also a sketch of Indian philosophy. Prof. Tachikawa's research at Harvard University seems to have nrovoked him to use working concepts such as Indian realism and nominalism in analyzing Indian classical texts. In 1970 he rook up a post at Nagoya University, where in 1976 Prof. Wish° Ntwasaka arrived at his post. Prof. Tachikawa took the opportu to carry out research on Buddhist tantrism with him. In Prof. Tachikawa was awarded a Doctor of Letters by Nagoya University, and in 1994 this dissertation was published: Chitron no Shiso (The Thought of the Madhyamakakiirikii). This book too provides us a new viewpoint in analyzing Sanskrit texts involving contradictory statements, such as those of Nagarjuna and the Prajnaparamitasutras. In 1991 he left Nagoya University for the National Museum of Ethnology in Osaka, and now he is striving to synthesize his research on wide areas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProf. Tachikawa's study comprises five different fields of Indology. These are, in chronological order, Nagarjuna's Madhyamaka Philosophy, Indian realism, Buddhist tantrism and Hindu tantrism, and Buddhist Theology. The study of Buddhist tantrism and Hindu tantrism covers both iconography and ritu-als. At first glance their mutual relationship is not clear, but Prof. Tachikawa's methodology makes us understand just how deeply related they are. His study is deeply rooted in philology, involving Sanskrit and Tibetan original texts, and is characterized by making use of comparative philosophical working concepts such as Indian realism and Indian nominalism, the sacred and the profane. He has used these concepts since his early days while studying the first four fields, and established their place in Indological and Buddhist studies in Japan.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo apply what he calls working concepts to one of four fields is not so surprising. In fact Indian realism and Indian nominal-ism were used in the study of Indian realism. Furthermore the sacred and the profane were used in the study of Buddhist or Hindu tantrism. He did not use them as an introduction to an article or a book, but rather he presented a whole picture of the entire study by means of working concepts. Thereby readers understand where individual topics are located in the whole picture of his study. This methodology appears easy to employ, but in fact requires both deep knowledge of the subject matter and insight into the holistic idea about how to grasp Indian thought. Prof. Tachikawa is a rare scholar having thus achieved this deep knowledge and insight into such a complex field of study. His study is characterized by his use of multiple (not single) working concepts in all of the fields. Taking the study of Madhyamaka Philosophy for instance, he presented a logical interpretation of Nagarjuna's contradictory passages by using the sacred and the profane and at the same time made a clear-cut distinction between other Buddhist thoughts and Hindu philosophical systems by using Indian realism and Indian nominalism. In such a methodology, there is room for some criticism, for we do not have the relevant Sanskrit words which can be applied to working concepts. Furthermore, some object to the use of working concepts. But we should understand that his study is based on his attitude of grasping an individual object of study with a bird's eye view. This is useful in Indian thought and religion and can be related to the study of other philosophical systems and religions in the world as well.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis fifth field of study, viz. Buddhist Theology or Buddhology, is in the same line as his four other fields of study. This develops his fundamental matter of concern, that is, what Buddhism can do for us humans presently. He creatively speculates and discusses how Buddha, Buddhists and this World of Buddhists are related to one another and how they should be related. In this fifth field he is not content with finding out something practical and useful among the philosophical view-points of the Buddhism of the past, but is also developing his Movement of Thought toward constructing a positive and new Buddhist system. Currently Prof. Tachikawa is pursuing his studies and we scholars do not know what the final outcome will be. We can only speculate.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo commemorate Prof. Tachikawa's sixtieth birthday, scholars from various fields have shared and contributed their articles. We feel proud of this volume which celebrates Prof. Tachikawa's academic contributions, and we cordially wish him continued academic success and good health.\u003c\/p\u003e","brand":"Shoun Hino","offers":[{"title":"Default Title","offer_id":41639142949002,"sku":"","price":1650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/threemountainsandsevenrivers.jpg?v=1660639247"},{"product_id":"the-doctrine-of-the-jainas-described-after-the-old-sources","title":"The Doctrine of the Jainas","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003eHardbound Edition (334 Pgs.)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003eAbout The Book:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Doctrine of the Jainas is an English translaton of the world famous German book \"Die Lehre der Jainas\" of W. Schubring by Wolfgang Beurlen. The author has also revised the English translation thoroughly. He has tried that the Jaina friends might come to obtain an idea of what has been accomplished by Western scholars during a period of about one hundred and fifty years, burning the midnight oil, with a view to make the world acquaint with one of the finest achievements of the Indian mind. The author has tried to put the essence of Jaina religion and philosophy in a very clear way so that any student of religion or philosophy can easily trace out Jainism with a view of history, cosmology and cosmography. This enlarged edition contains three indices.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s):\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWALTER SCHUBRING enriched Jainology and Prakrit studies with his vast contributions. He prepared a voluminous Descriptive Catalogue of Jain manuscripts, Die Jaina Handschriften der Preussischen Staatsbibliothek, Neuerwerbungen Seit 1891, Leipzig, 1944. He was appointed professor of Indology in Hamburg University as the successor of Prof. Sten Konow.\u003c\/p\u003e","brand":"W. Schubring, Satyaranjan Banerjee","offers":[{"title":"Default Title","offer_id":41639301251210,"sku":"","price":495.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/doctrineofthejainas.jpg?v=1660643963"},{"product_id":"essays-in-jaina-philosophy-and-religion","title":"Essays in Jaina Philosophy and Religion","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition (306 Pgs.)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Book:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present collection of Essays in Jain Philosophy and Religion contains contributions of world-acclaimed scholars in Jain studies. As a thorough and critical research work in the field of Jaina exploration of the history and background of the exchange of ideas between the Jainas and other systems of thought in India, the book will prove to be a rare document. Each of the four main sections of the present volume pertains to an important aspect of Jaina studies.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s):\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003ePiotr Balcerowicz, of no nationality ( which he emphasizes), presently at the Institute of Oriental Studies, Warsaw University, Poland, specializes in Indian Philosophical tradition, with emphasis on Jainism; he teaches Sanskrit and Prakrits, and lectures on Indian philosophy and religions as well as on intercultural relations and contemporary history of Asia. He published extensively on Indian philosophy, and also on the Middle East and Central Asia in Police, English and German, and authored a number of books on Indian philosophy, Jainism and the history of Afghanistan.\u003c\/p\u003e","brand":"Piotr Balcerowicz","offers":[{"title":"Default Title","offer_id":41639304233098,"sku":"","price":475.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/essaysinjainaphilosophyandreligion.jpg?v=1660644166"},{"product_id":"jaina-relativism-and-relativity-physics","title":"Jaina Relativism and Relativity Physics","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition (171 Pgs.)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Book:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eEinstein's theory of relativity appeared in the early twentieth century. Shook many fundamental concepts in physics such as space, time, mass, energy and gravitation. However, it led to many misconceptions. Lay persons often equated it with the concept of non-absolutism, relativity or relativism which is found in many philosophical systems.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eUnfortunately, the theory spawned many misconceptions. Lay persons asserted, \"Everything is relative and\", \"You can go back in time\". Those who were familiar with the western, as well as eastern philosophy of relativism or relativity or non-absolutism, claimed, \"Our ancestors talked about relativity long back\" or \"Our forebears had anticipated Einstein long ago.\" Most of these misperceptions stem from the fact that Einstein uses the word \"relativity\" for his theory in physics. Undoubtedly there are many theories of philosophical relativity. They assert on-absolutism of knowledge. Most of these theories are idealists which denies objective cognition and content that human knowledge does not reflect the objective world. In Jaina relativism called anekantavada or syadvada one finds a rare combination of non-absolutism and objectivity. Anekantavada is one of the main pillars of Jaina philosophy and religion. It believes in rationality, and objectivity and like science relies on empirical evidence.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThis book is a comparative study of relativity physics and philosophical relativity physics and philosophical relativism with special reference to the Jaina philosophy of anekantavada and syadvada. Jainism like science believes in objectivity and empiricism. This makes the analysis of similarities and differences between relativity physics and Jaina non-absolutism quite rewarding.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe author suggests how syadvada can be enriched to identify \"false absolutes\" and analyse avaktavya (\"the indescribable\"). He also addresses the paradox: Is the doctrine of Jaina non-absolutism itself relative or absolute?\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s):\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eJayant Burde received his M.Sc. degree in mathematics from Bombay University and a law degree from Bangalore University. He is also a Certificated Associate of the Indian Institute of Bankers. His published papers contain mathematical models in finance, costing and organizational structure.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eHe has also authored five books: Philosophy of Numbers, Rituals, Mantras and Science (MLBD, 2004), Sunya and Nothingness (MLBD 2009), The Mystique of Om (New Age Books, 2007) and The World of Rhythm called Rituals (New Age Books, 2007).\u003c\/p\u003e","brand":"Jayant Burde","offers":[{"title":"Default Title","offer_id":41639309738122,"sku":"","price":395.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/jainarelativismandrelativityphysics.jpg?v=1660644455"},{"product_id":"nonviolence-as-a-way-of-life-history-theory-and-practice-volume-i-ii","title":"Nonviolence As a Way of Life","description":"\u003cdiv class=\"product-single__description rte\" data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition (722 Pgs.)\u003c\/strong\u003e\u003c\/div\u003e\n\u003cdiv class=\"product-single__description rte\" data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Book:\u003c\/strong\u003e\u003c\/div\u003e\n\u003cdiv class=\"product-single__description rte\" data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\n\u003cstrong\u003e\u003c\/strong\u003e\u003cbr\u003e\n\u003c\/div\u003e\n\u003cdiv class=\"product-single__description rte\" data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\n\u003cstrong\u003e\u003c\/strong\u003e\u003cbr\u003e\n\u003c\/div\u003e\n\u003cdiv class=\"product-single__description rte\" data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis book is intended for those who are struggling to understand and confront the epidemic of violence in our world but are not familiar with nonviolent alternatives. Among those alternatives is the tradition of ahimsa, which has been advocated and practised by the Jains for the last twenty-five centuries. Inspired by the Jains, this collection of essays speaks with many voices personal reflections, scholarly studies, and religious insights ñ to provide examples, guidance, and encouragement to those trying to cope with the violence that has become so prevalent. The essays should speak to a broad audience, but most especially to young people (late teens to early twenties), who are surrounded by violence practically from their birth and in virtually all aspects of their life: home, school, community, work, and media. The book will help them see: 1. What is involved in a nonviolent approach to the world, and how to apply it in various aspects of their daily lives. 2. That there are many of us out there ñ of different genders, races, professions, social classes, and religious affiliations, on every continent ñ who take nonviolence very seriously and try to live in accordance with its principles and values. 3. That there are many groups, institutions, and organisations that practice nonviolence and who can offer guidance, counsel, and help. The central aims of this book are to let those dealing with or surrounded by violence know that there is another way and to encourage them to try to live in accordance with that way ñ the way of nonviolence.\u003c\/div\u003e\n\u003cdiv id=\"shopify-product-reviews\" data-id=\"4728083054652\" data-mce-fragment=\"1\"\u003e\n\u003cdiv class=\"spr-container\" data-mce-fragment=\"1\"\u003e\n\u003cdiv class=\"spr-header\" data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003c\/div\u003e","brand":"Predrag Cicovacki, Kendy Hess","offers":[{"title":"Default Title","offer_id":41639330545802,"sku":"","price":1100.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/nonviolenceasawayoflife.jpg?v=1660644721"},{"product_id":"scientific-explorations-of-jain-doctrines-2-volumes","title":"Scientific Explorations of Jain Doctrines (2 Volumes)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition (820 Pgs.)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Book:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis book shows that it can be very fruitful for science to study other thought systems than those in which we were born and raised. These days we can make use of the entire heritage of the mind-created global mosaic of cultures. Able philosophers and scientists should do much more of such type of research. Ancient thinkers have come up with insights that lack us today - causing extreme ignorance and suffering. Probably no philosopher in the world would disagree with the statement that there is no knowledge higher than Truth-but that there are many ways for the mind to approach her.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eJainism is definitely more spiritual in its understanding than Western science and philosophy. It also covers subtle aspects of nature as yet unknown to or ill-understood by mainstream science.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe book contains so much information on modern science, including, for example, the latest theories and speculations of physics, chemistry, cosmology and genetics, and other disciplines, that for this reason alone it could be used as a general textbook for science students. But the tremendous extra value of it is the extensive exposure of Jain ideas laid down in scriptures throughout the last two millennia by scholars and Jain acharyas (ascetics, monks). Then both traditions-modern science and Jain science are thoroughly compared.\u003c\/p\u003e","brand":"N. L. Kachhara","offers":[{"title":"Default Title","offer_id":41643784798346,"sku":"","price":1500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120838123.jpg?v=1660722617"},{"product_id":"the-jains","title":"The Jains","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eJainism is one of the World's oldest religious traditions. Is it still a living and dynamic faith?\u003c\/span\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe Indian religion of Jainism, whose central tener involves non-violence to all creatures, is one of the world's oldest and at the same time least-understood faiths. Paul Dundas looks at Jainism in its social and doctrinal context, discusses its history, sects, scriptures and ritual and describes how the Jains have, over two and a half thousand years, defined themselves as a unique religious community.\u003c\/span\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThis revised and expanded edition takes account of new research into Jainism as carried out over the last ten years.\u003c\/span\u003e\u003c\/p\u003e","brand":"Paul Dundas","offers":[{"title":"Default Title","offer_id":42341249908874,"sku":"","price":1100.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/thejains.jpg?v=1664431977"},{"product_id":"studies-in-jaina-history-and-culture-disputes-and-dialogues","title":"Studies in Jaina History and Culture","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe last ten years have seen interest in Jainism increasing, with this previously little-known Indian religion assuming a significant place in religious studies.\u003c\/span\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eStudies in Jaina History and Culture break new ground by investigating the doctrinal differences and debates amongst the Jains rather than presenting Jainism as a seamless whole whose doctrinal core has remained virtually unchanged throughout its long history. The focus of the book is the discourse concerning orthodoxy and heresy in the Jaina tradition, the question of omniscience and Jaina logic, role models for women and female identity, Jaina schools and sects, religious property, law and ethics. The internal diversity of the Jaina tradition and Jain techniques of living with diversity are explored from an interdisciplinary point of view by fifteen leading scholars in Jaina studies. The contributors focus on the principal social units of the tradition: the schools, movements, sects and orders, rather than Jain religious culture in the abstract.\u003c\/span\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003ePeter Flugel provides a representative snapshot of the current state of Jaina studies that will interest students and academics involved in the study of religion or South Asian cultures.\u003c\/span\u003e\u003c\/p\u003e","brand":"Peter Flugel","offers":[{"title":"Default Title","offer_id":42341963104394,"sku":"","price":1400.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/studiesinjainahistoryandculture.jpg?v=1664446371"},{"product_id":"jainism-history-society-philosophy-and-practice","title":"Jainism","description":"\u003cp style=\"text-align: left;\"\u003eJainism is a tradition that dates back thousands of years, is unbelievably rich and profound, and which has certain unmistakable signs of identity. Contrary to what some might think, it is not in any sense a poor relation to Buddhism, nor is it a strange, atheistic, and ascetic sect within Hinduism. Jainism is, above all, the religion of non-violence (ahimsa), an ideal that all other religions of India were subsequently to make theirs and which was made universal by Gandhi in the 20th century. Like Buddhism, Jainism is a religion without God that paradoxically opens to the truly sacred in the deepest reaches of all living beings in the cosmos. And it is also the religion of non-absolutism (anekantavada), a particular form of philosophical pluralism, which seems astonishingly modern.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eThe author traces the dynamics and development of Jainism-deftly steering between the extremes of the overly academic and the superficial. He looks at Jainism's main features: its cosmology, mythology, its origins, and great figures, its main subdivisions and religious groups, its scriptures, practices, and soteriological approaches, as well as its rituals, the social, cultural, and political interactions and so forth.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eJainism is both a didactic introduction and an invitation to study the religious traditions of India: a study of its philosophy, its art, its ways of life, and its ways of being integrated into the world and released from it.\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e","brand":"Agustin Paniker","offers":[{"title":"Default Title","offer_id":42661676351626,"sku":"","price":1450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/JAINISM.jpg?v=1672731429"},{"product_id":"daslakshan-dharm","title":"Daslakshan Dharm","description":"\u003cp style=\"text-align: left;\"\u003eThe basic purpose of this book is the analysis of the festival 'Daslakshan Parv' that comes every year in Jain philosophy. What are the Dasalakshan festivals? Why do the followers of Jain philosophy observe this festival? In fact, no religion can be greater than humanity. Humanity is the main religion of man. It is written in the scriptures of all religions that the soul is Supreme. Jain philosophy is not subject to any belief, sect, or physical action, but it is a philosophy of identification of the Self. In this book, the ten characteristics of Dharma (Uttam forgiveness, Uttam Mardava, Uttam Arjava, Uttam truth, Uttam defecation, Uttam restraint, Uttam austerity, Uttam renunciation, Uttam Akinchan, Uttam celibacy) have been analyzed in simple colloquial language. So that people can understand the importance of the Dasalakshan festival and become ethical by merging it in their souls and recognizing the Self. Man's soul is a storehouse of qualities, but man remains engrossed in worldly turmoil without recognizing the nature of the soul. In this book, ten moral qualities of the soul have been discussed so that the common man can become moral by recognizing the nature of the soul and doing self-welfare.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eDr. Manisha Jain was born on 24 September 1963 in Meerut. Dr. Jain did his Ph.D. from Jamia Millia Islamia, New Delhi, M.A. (Hindi) from IGNOU, and obtained his bachelor's degree from Delhi University. Among Dr. Jain's major works are 'Roz Gunthati Hun Pahar', 'Kal ki Umeed Liye' (poetry collection), 'Rachna Ka Manush Raag' (review collection), and 'Bharat mein Pitrsatta ka Swaroop' (research book). Dr. Jain has received the Katha Sagar Sahitya Samman (2013) by the Bharatiya Sahitya Srijan Sansthan (Patna), Kavita Samman (2016) by Rochna Vishwa Kirti 'Kriti Or' magazine, Sarveshwar Dayal Saxena Samman (2016) by the Literary Cultural Institute 'Sachetna' (Allahabad). 2018) were obtained.\u003c\/p\u003e","brand":"Manisha Jain","offers":[{"title":"Default Title","offer_id":42758395265162,"sku":"","price":250.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/DASLAKSHANDHARMA.jpg?v=1675319489"},{"product_id":"a-jaina-perspective-on-the-philosophy-of-religion","title":"A Jaina Perspective on the Philosophy of Religion","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eThe philosophical significance of Jainism extends far beyond its statistical presence in India and the world, for it lies in the unique quality of its thought. This book is an attempt to take its insights into account for the light they shed on issues customarily debated in the Philosophy of Religion as it has evolved in the west.\u003c\/span\u003e\u003c\/p\u003e","brand":"Kailash Nath Kalia, Satyaranjan Banerjee","offers":[{"title":"Default Title","offer_id":42927630090378,"sku":"","price":595.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/JainaPerspectiveonthePhilosophy.jpg?v=1683727910"},{"product_id":"jainism-and-ecology-non-violence-in-the-web-of-life","title":"Jainism and Ecology","description":"\u003cp style=\"text-align: left;\"\u003eIn the struggle to sustain the earth's environment as viable for future generation, environment studies have, thus far, left religion unprobed, in contrast to the emphasis given to science and technology.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eYet, no understanding of the environment is adequate without a grasp of the religious life that constitutes human societies.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs all encompassing, religious ideas not just content with other ideas as equals; they frame the mind set within which all sorts of ideas commingle in a cosmology. Built on the premise that religions of the world maybe instrumental in addressing moral dilemmas created by environmental crisis, this book discusses Jain Cosmology, its Ethics and worldview. The voices included reflect a wide spectrum of approaches.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book in the S.L. Jain Research Series, intends to expand this discussion, inviting further collaboration on a topic of common concern - the fate of the Earth as a religious responsibility.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eCHRISTOPHER KEY CHAPPLE is Professor of Theological Studies and Director of Asian and Pacific Studies at Layola Marymount University in Los Angeles.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe is the author of Karma and Creativity, Nonviolence to Animals, Earth and Self in Asian Traditions, as also editor of several books.\u003c\/p\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Christopher Key Chapple, Satyaranjan Banerjee","offers":[{"title":"Default Title","offer_id":42927638675594,"sku":"","price":395.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Jainism_Ecology.jpg?v=1683728183"},{"product_id":"yogasastram-3-vols","title":"Yogasastram (3 Vol Set.)","description":"\u003cp style=\"text-align: left;\"\u003eThis work in three parts with twelve prakasas and several appendices, has been critically edited on the basis of the manuscripts from the libraries of Khambhat, Jaisalmer, Patan, etc. The work holds great importance among Jain Canonical literature.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor the advancement in life and moving ahead on the true path, one requires several virtues. In Yogasastram, all these virtues, for examples, controlled life, devotion towards parents, meditation for knowledge, philosophy and conduct, truth and non-violence, reflection about the nature of the Yoga itself. Therefore, it can be really acknowledged that Sri Hemacandrasuriji Maharaja has composed a great work for the development of meritorious deeds and meditation among human beings.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMuni Jambuvijaya, a well-known and outstanding Jain saint-scholar, has been editing and translating Jaina Agamic Canonical literature for the last many years. He inherited this tradition from the renowned Jaina stalwart Muni Punyavijayaji. He has a great collection of rare handwritten manuscripts, which has provided him the impetus to edit, translate and get them published. A scholar of sad-darsana and nyaya, his study and work on the treatise on Dvadasaranayacakra earned him critical acclaim from all over the world.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA Polyglot (he knows Sanskrit, Pali, Prakrit, Apabhramsha and English), he is well-known for his scholarship and generosities among Indologists, particularly those studying Jainism, who come to him from all over the world.\u003c\/p\u003e","brand":"Muni Jambuvijayaji","offers":[{"title":"Default Title","offer_id":42927648604298,"sku":"","price":3000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/scan0002.0.jpg?v=1707286286"},{"product_id":"jainism-a-pictorial-guide-to-the-religion-of-non-violence","title":"Jainism","description":"\u003c!----\u003e","brand":"Kurt Titze","offers":[{"title":"Default Title","offer_id":42928682401930,"sku":"","price":2500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Jainism_76150c4d-399a-4778-9c56-8ccb749dca8e.jpg?v=1683810137"},{"product_id":"a-catalogue-of-manuscripts-in-jaisalmer-jain-bhandaras","title":"A Catalogue of Manuscripts in Jaisalmer Jain Bhandaras","description":"\u003c!----\u003e","brand":"Muni Jambuvijayaji","offers":[{"title":"Default Title","offer_id":42928687284362,"sku":"","price":1500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/CatalogueofManuscriptsinJaisalmer.jpg?v=1683810668"},{"product_id":"mahamantra-ki-anupreksha-bhadrankar-vijayji-ganiwar-praneet","title":"Mahamantra Ki Anupreksha-Bhadrankar Vijayji Ganiwar Praneet","description":"\u003cp\u003eMahamantra Ki Anupreksha-Bhadrankar Vijayji Ganiwar Praneet\u003c\/p\u003e","brand":"Sohanlal Patni","offers":[{"title":"Default Title","offer_id":42928700326026,"sku":"","price":100.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/MahamantrakiAnupreksha.jpg?v=1683811313"},{"product_id":"the-scientific-foundations-of-jainism","title":"The Scientific Foundations of Jainism","description":"\u003cp style=\"text-align: left;\"\u003eIn The Scientific Foundations of Jainism Professor Mardia attempts in elucidate the point that Jainism is a science with religion. It brings together his attempts in a unified way. Four axioms are constructed which highlight the foundation of Jainism. For example, axiom I states that \"The soul exists with karmic matter and it longs to be purified.\" These four axioms focus on the essence rather than on detail. After a very brief introduction to Jainism, the author introduces the Axioms and discusses their theoretical and applied aspects and their plausibility in a modern context. It gives Jaina logic together with present trends in scientific thinking and indicates how Jainism and modern science are related. The book includes a bibliography, glossary and an index. Wherever possible, a sha. per scientific pictorial representation has been given, and very few original terms are used in the text so that the flow of the argument is not hampered. Paul Marett in the Foreword says \"Prof.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMardia's book divides naturally into three parts. First he explains the basic ideas of the soul, karma, living beings and non-living matter, and brings these together in the Jain explanation of life and death and the universe. Next he moves from the general to the particular, to the practice of self- conquest and the path of the individual soul towards purification. Thirdly, in two chapters which demand, and reward, close reading, he places Jain logic in its rightful position as a valid and acceptable system, and draws together the most fundamental and up-to-date aspects of modern physics with the scientific theories of the Jain writers.\"\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eProfessor Mardia was born on 3rd April 1935 in Sirohi (Rajasthan). He received the M.Sc. (Statist.) degree from the University of Bombay in 1957; the M.sc. (Pure Maths ) degree from the University of Poona in 1959 and the Ph.D degree from the University of Rajasthan in 1964. He received the Ph.D. degree and the D.Sc from the University of Newcastle, UK in 1967 and 1973 respectively. He has been the holder of the chair of Applied statistics at the University of Leeds since 1973 respectively. He has been the holder of the chair of applied statistics at the University of Leeds since 1973. He is also director of the centre of medical imaging research.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProf. Mardia is currently President of the Yorkshire Jain Foundation and vice chairman of the Jain Academy. He has written several articles on Jainism in reputed journals and was a founding editor of the jain.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the Foreword, Paul Marett writes “Professor Mardia is very distinguished scholar in a very exacting science. He is a mathematician, or more properly a statistician and his university degrees include three doctorates. He is also devoted and practicing jain. Thus he is particularly well-qualified to approach the task of rendering the basic principles philosophy and ethics of Jainism in the terms of modern science.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIt was very flattering to be asked by Professor Mardia to write a Foreword to his book The Scientific Foundations of Jain ism and I am delighted to do so. I am pleased for a number of reasons. I have known Professor Mardia for a good number of years and we have had many interesting discussions on questions relating to Jainism. We did, in fact, discuss his intention to write an explanation of Jain philosophy and religion in terms of modern science: I am pleased that I saw the first draft of this book and I am delighted to be one of the first to read it in its final form. I believe that he has made a valuable contribution to the literature on Jainism. And, one other reason must be mentioned: perhaps some of the reflected glory will fall on me and the learned and wise, reading Professor Mardia's book, will happen to glance at this modest note of mine!\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJainism is a religious system of great antiquity. Jain tradition traces its origins back through almost limitless time. Certainly the most skeptical cannot deny its nearly 3000 years of history. In that time, of course, it has not stood still. Generation after generation after generation of scholars have added and commented and explained, so that the total mass of written Jain scholarship is vast indeed, and growing vaster with every year that passes. r have always maintained, since r first began my own amateur study of Jainism, that its principles accord well with modern science. Jain thought, Jain philosophy is timeless. However, the ancient t texts are written in the language of their particular time and their ideas are expressed in terms of the scientific vocabulary of their day. They are written in languages, Sanskrit and the Prakrits, which are well-adapted to give precision and clarity to abstruse and difficult ideas, though not infrequently they can be difficult of in perpetration owing to extremes of terseness or of repetitiveness. The terminology can be difficult, and a modern book on any aspect of Jain thought will be littered with, and often rendered almost incomprehensible by, un translated technical terms for which no concise modern equivalent has been sought or found.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProfessor Mardia is a very distinguished scholar in a very exacting science. He is a mathematician, or more properly a statistician, and his university degrees include three doctorates. He is also a devoted and practising Jain. Thus he is particularly well-qualified to approach the task of rendering the basic principles and philosophy and ethics of Jain ism in the terms of modern science. His book divides naturally into three parts. First he explains the basic ideas of the soul, karma, living beings and non-living matter, and brings these together in the Jain explanation of life and death and the universe. Next he moves from the general to the particular, to the practice of self-conquest and the path of the individual soul towards purification. Thirdly, in two chapters which demand, and reward, close reading, he places Jain logic in its rightful position as a valid and acceptable system, and draws together the most fundamental and up-to-date aspects of modern physics with the scientific theories of the Jain writers.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is a great pleasure to me to see this work of Professor Mardia in its final form after the many years labour which he has put into it. It will, I am sure, be of value both to Jains living in the modern world who often find it difficult to discern the relevance of the writings of long-dead authors to the world today. It will also be of value to non-jains, particularly those who approach the study of a little-known religion in a spirit of rational inquiry. This is, as I said earlier, an important contribution to the literature of Jainism. r congratulate Professor Mardia on his achievement and commend the book wholeheartedly to its readers.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThere has recently been a revival in seeking to understand jainism and to search for its meaning in a modern context. Young jains abroad who are brought up in a multicultural community are trying to understand its relevance in the new environment. jainism, I suggest, was founded on scientific principles which can be assessed by each individual and to begin with, I have constructed four Axioms (fundamental basic assumptions) on which, in my opinion, jainism is founded. These Axioms focus on the essence rather than on the detail.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis work started with my Inaugural Address as Professor of Statistics at the University of Leeds in 1975 where its relevance to Statistics was demonstrated. The Axioms were first presented to a small gathering in Leicester in 1979 which included Dr. Natubhai Shah and Paul Marett, when it received enthusiastic welcome. The book The Jaina Path oj Purification (1979) by Professor Padmanabh S. jaini of the University of Calif Ofilia at Berkeley, rekindled my interest. The present book owes a great deal to Professor jaini's work. The sources from thejain scriptures which underly the following discussion can, in most cases be found in his book and, therefore, they have not been duplicated here. The spelling of jain terms generally follows Professorjaini's transliteration. His book also provides a very good glossary which will help the reader to realize that, for example, the words Iwrmaand yoga have completely different meanings ill jainism from those in Hinduism. That is, their popular meaning in English is not applicable (see the key words which follow). As a first introduction to the subject, we refer the reader to Paul Marett's book Jainism Explained (1985) and Vinod Kapashi's book [ainisin for Young Persons (1985). A recent article by Ursula King (1987) is also recommended.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor this book we assume a nodding acquaintance with lIathematics and Physics. This allows us to use a sharper scientific and pictorial representation than would have otherwise been possible. Many Jain children follow their religion by birth rather than by conviction; there are about9 million Janis in India and about 100,000 abroad. It is hoped that such a book as this might help teenagers to be Janis through conviction.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter 1 gives a brief introduction to Jainism and lists four Axioms. Chapters 2 to 7 introduce the Axioms and discuss their plausibility in a modern context. Certain important details arise because of these assumptions and these are elaborated on. Chapter 8 outlines basic practices and Chapter 9 gives some ideas in Jain logic. Chapter 10 indicates how Jainism and Modern Science are related. Each chapter ends with the original terms with diacritical marks and our English equivalent; this will help the reader who warns to know the equivalence used a well as the diacritical spelling.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAppendix 1 gives the life of Mahavira as an individual. Appendix 2 gives some idea of the canonical scriptures from which the Axioms have been abstracted. Jainism does not have a single text like the Christian Bible; the number of existing canonical scriptures (by Svetambara) is as high as 45. Appendix 3A gives the precise original sources on which the axioms are based. Also, some important quotations which have been cited in the text are given in Appendix 3B. The important concept of purification stages is explained in a simple game-type representation in Appendix 4. We include a bibliography and index.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThose who wish to gain an idea of Jain ism directly from the scriptures are recommended to read the Tattvartha-sutra of Umasvati; English translations are available, see Bibliography. However, for a first reading they should not take that text's com pre hensive classification, sub-classification, ete. of Jain ism LOO seriously, since this could sidetrack the reader from the essence into a mass of detail. These comprehensive synopses were essential for many centuries when the fundamentals were, in general, passed on by the word of mouth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI wish to express my profound gratitude to Harry Trickett, who patiently went through the various drafts of the whole book and made many constructive comments. I also wish to acknowledge my gratitude to the President of Jain Samaj Europe, Natubhai Shah, Professor P.S. Jaini, Curudev Shree Chitrabhanu, Ganesh Lalwani, Paul Marett, Vinod Kapashi, Nigel Smeeton, Alan Watkins, Vijay Jain, Tim Hainsworth and also my dearest friend the late Kundan Jogator. I benefited greatly from the comments of my wife Pavan, my children Bela, Hemant and Neeta, and members of the Leeds Jain Group.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe have tried to re-interpret, as objectively as possible, various concepts in terms of modern science. One of the major difficulties in re-interpretation is that Jain terms are based on Prakrit\/Sanskrit languages whereas modern science has its terminological roots in the Greek language. We recognise that in a small area of science, one works towards research degrees after many years of labour and one should .expect similar dedication in order to understand the technical basis of Jainism. We should bear in mind the time taken to comprehend Albert Einstein's Theory of Relativity, even by experts. Finally, we should also stress the Jain claim that one can see the truth of Jain Science when one attains \"Kevalajnana\" or infinite knowledge!\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface to the Second Edition\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is really gratifying to note that the first edition was well received by a large audience throughout the world. It has been most popular in the USA and the UK. This book has been successfully tried on the young generation and also it is a text book for a degree course at the De Montfort University, UK. With the increasing awareness of jainism in the West, we expect this trend of understanding its scientific aspects to continue.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn addition to carrying out corrections in this revised edition, various definitions have been sharpened. Furthermore, Chapter 9, on jain Logic, has been expanded, keeping in mind the increasing emphasis on the topic of Science and Truth. Further, we have added an Epilogue which highlights the main ideas of the book for the younger generation; this presentation has been well received as a single seminar. Also, the bibliography has been updated. There have been many important publications since the first edition. Namely, there has appeared various books related to Science and jainism, e.g. Arnrendravijay (1993), jain, L.c. (1992), jain, .L. (1993) and andighoshvijay (1995). An excellent new basic text book for young children is by Kapashi et. al. (1994). Furthermore, there is a new translation of Tattoartha-siura (Tatia, 1994) - the first English translation published outside India. The translation is elegant, simple, authentic and lucid together with important diagrams, tables and appendices. Another publication of great importance is The Jain Declaration on Nature (Singhvi, 1990) which was presented to His Royal Highness Prince Philip, President of the World Wide Fund for nature. (The author has had the great privilege of contributing to both these projects.) These are also taken into accounting the revised edition. My gratitude is owed to various encouraging reviewers, including Professor c.s. Rao, FRS (TheJain), Paul Marett (JainJournal, TheJain), Krisiti L. Wiley (Jain Manjari), j emichandjain i Tirtlumkar) and E.R. Sreekrishna Sarma (The Adyar Library Bulletin). In particular, I am grateful to Dr. N.L. Jainwho contributed substantially to this revision. My thanks are also due to Shri Chitrabhanu, Dr. Dulichand Jain and Raj Khullar for their constant encouragement, and to Harry Trickett for his comments. The members of the Yorkshire Jain Foundation have also contributed to the revisions through the regular readings of the book in their sessions. In particular, I benefited greatly from the comments of my wife Pavan, and my family members Bela, Raghu; Hemant, Preeti; and Neeta, Hemansu. Also, Pavan kindly proof read this edition and prepared the new index.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am sure that the readers will be pleased that this edition is produced on better quality paper so enhancing the quality of the illustrations.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"70%\"\u003eForeword\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePreface to the Second Edition\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSpecial Acknowledgement\u003c\/td\u003e\n\u003ctd\u003eXV\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eKey Words\u003c\/td\u003e\n\u003ctd\u003exvn\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 1:\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eJains\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e1-8\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1.1 Introduction\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1.2 Some characteristics of Jain ism\u003c\/td\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1.3 Axiomatic approach\u003c\/td\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1.4 Glossary\u003c\/td\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 2:\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eTheory of soul and Karmic Matter (Axiom 1)\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e9-19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2.1 Axiom\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2.2 The basic concepts\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2.2.1 Soul\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2.2.2 Karmons and karmic matter\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2.2.3 Interaction\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2.3 Terminology\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2.3.1 Karmic process\u003c\/td\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2.3.2 Karmic density\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2.3.3 Long-term equilibrium state\u003c\/td\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2.3.4 The nine reals\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2.4 Important analogies\u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2.4.1 Magnetism\u003c\/td\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2.4.2 Miscellaneous analogies\u003c\/td\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2.5 Glossary 18\u003c\/td\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 3:\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eHierarchy of LIfe (Axiom 2)\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e21-27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3.1 The axiom\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3.2 Life-units and life-axis\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3.3 Division of the life axis according to the number of senses\/intelligence\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3.4The four states of existence\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3.5 Glossary\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 4:\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eCycles of Birth and Death (Axiom 3)\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e29-42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4.1 The axiom\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4.2 The karmic components\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4.3 What gets transported?\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4.4 Six existents\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4.5 Jain particle physics\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4.6 Practical implications of cycles\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4.7 General commen ts\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4.8 Glossary\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 5:\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePractical Karmic Fusion (Axiom 4A)\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e43-51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5.1 The axiom\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5.2 Karmic components in practice\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5.3 Volitional activities and the four passions\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5.4 Degrees of passions\u003c\/td\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5.5 Glossary\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 6:\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eExtreme Absorption of Karmons (Axiom 4B)\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6.1 The axiom\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6.2 Implications\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6.2 Volitional aspect of violence\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6.3 The Jain universal temporal cycles\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6.4 Glossary\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 7:\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe PatH to Self-Conquest (Axiom 4C)\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7.1 The axiom\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7.2 Purificaion axis and fourteen purification stages\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7.2 purification stages\u003c\/td\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7.3 First four stages\u003c\/td\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7.4 Definition of stages and internal motion\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7.5 Description of the fourth stage and visible signs\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7.4 Stage five to stage eleven\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7.5 Levels twelve to fourteen\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7.6 Schematic representations of the levels and transitions\u003c\/td\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7.7 Transitions between stages\u003c\/td\u003e\n\u003ctd\u003e75\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7.8 Glossary\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 8:\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Purification Prescription\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e79-91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e8.1 Introduction\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e8.2 Eight qualities of True-Insight\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e8.3 Fifth stage for Jain laymen\u003c\/td\u003e\n\u003ctd\u003e80\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e8.4 Stage six and monks\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e8.5 The higher stages and meditation\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e8.6 The three jewels\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e8.7 Analogy of the spiritual progress with driving a car\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e8.8 Glossary\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 9:\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eJain Logic\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e93-100\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e9.1 In troduction\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e9.2 Syllogism\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e9.3 The conditional predication principle\u003c\/td\u003e\n\u003ctd\u003e94\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e9.4 The conditional holistic principle\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e9.5 Discussions\u003c\/td\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e9.6 Glossary\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 10:\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eJainism and Modernscience\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e10.1 Analogies\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e10.2 Modern particle physics\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e10.3 Four forces in nature\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e10.4 Some further analogies\u003c\/td\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e10.5 Concluding remarks\u003c\/td\u003e\n\u003ctd\u003e110\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eEpilogue\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e111-114\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Karmons and the karmic personal computer\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2.Karmic fusion and vegetarianism\u003c\/td\u003e\n\u003ctd\u003e112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3.Karmons and obscuration of knowledge\u003c\/td\u003e\n\u003ctd\u003e112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4.The purification path\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5.Self-restraint and the environmental issues\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"K. V. Mardia, Satyaranjan Banerjee","offers":[{"title":"Default Title","offer_id":42928705142922,"sku":"","price":395.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/ScientificfoundationofJainism.jpg?v=1683811657"},{"product_id":"jaina-epistemology-set-2-vols-in-historical-and-comparative-perspective","title":"Jaina Epistemology (Set 2 Vols.)","description":"\u003c!----\u003e","brand":"Piotr Balcerowicz","offers":[{"title":"Default Title","offer_id":42928709566602,"sku":"","price":1595.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/JainaEpistemology.jpg?v=1683812639"},{"product_id":"a-comparative-study-of-the-jaina-theories-of-reality-and-knowledge","title":"A Comparative Study of the Jaina Theories of Reality and Knowledge","description":"\u003cdiv data-cel-widget=\"bookDescription_feature_div\" data-csa-c-id=\"cg6t0z-61ke0y-lubfu6-h6ckky\" data-csa-c-is-in-initial-active-row=\"false\" data-csa-c-asin=\"8120800362\" data-csa-c-slot-id=\"bookDescription_feature_div\" data-csa-c-content-id=\"bookDescription\" data-csa-c-type=\"widget\" data-feature-name=\"bookDescription\" class=\"celwidget\" id=\"bookDescription_feature_div\"\u003e\n\u003cdiv class=\"a-expander-collapsed-height a-row a-expander-container a-spacing-base a-expander-partial-collapse-container\" data-a-expander-collapsed-height=\"140\" data-a-expander-name=\"book_description_expander\"\u003e\n\u003cdiv class=\"a-expander-content a-expander-partial-collapse-content\" aria-expanded=\"false\" style=\"text-align: left;\"\u003e\u003cspan\u003eAn attempt to determine the meaning and contents of the notion of Dravya and distinguish between the two concepts of Guna and Paryaya. Cursorily also discusses notions of realtivity, continuity, divisibilty and negation. It presents an analytical account and a critical estimation of the methods of knowledge with an investigation into the nature and the logical evolution of the theory of manifoldness (anekantavada). The work has aimed throughout at a comparative treatment of the problems. Effort has been made to avoid strained and far-fetched comparisons and contrasts and to treat criticisms and controversies in a constructive spirit.\u003c\/span\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003c\/div\u003e\n\u003cdiv data-cel-widget=\"globalStoreInfoBullets_feature_div\" data-csa-c-id=\"4ygn2c-hvrdnc-k6ta2c-pay254\" data-csa-c-is-in-initial-active-row=\"false\" data-csa-c-asin=\"8120800362\" data-csa-c-slot-id=\"globalStoreInfoBullets_feature_div\" data-csa-c-content-id=\"globalStoreInfoBullets\" data-csa-c-type=\"widget\" data-feature-name=\"globalStoreInfoBullets\" class=\"celwidget\" id=\"globalStoreInfoBullets_feature_div\"\u003e\u003cbr\u003e\u003c\/div\u003e\n\u003cdiv data-cel-widget=\"edpIngress_feature_div\" data-csa-c-id=\"t2dudn-qrgf2y-2gat4y-omjkgw\" data-csa-c-is-in-initial-active-row=\"false\" data-csa-c-asin=\"8120800362\" data-csa-c-slot-id=\"edpIngress_feature_div\" data-csa-c-content-id=\"edpIngress\" data-csa-c-type=\"widget\" data-feature-name=\"edpIngress\" class=\"celwidget\" id=\"edpIngress_feature_div\"\u003e\u003cbr\u003e\u003c\/div\u003e\n\u003cdiv data-cel-widget=\"richProductInformation_feature_div\" data-csa-c-id=\"ervw39-ceergi-3c4y7h-k5n1o1\" data-csa-c-is-in-initial-active-row=\"false\" data-csa-c-asin=\"8120800362\" data-csa-c-slot-id=\"richProductInformation_feature_div\" data-csa-c-content-id=\"richProductInformation\" data-csa-c-type=\"widget\" data-feature-name=\"richProductInformation\" class=\"celwidget\" id=\"richProductInformation_feature_div\"\u003e\n\u003cdiv data-cel-widget=\"rich_product_information\" data-csa-c-id=\"t6zrz0-o9idbh-9zvl8i-x5qk6w\" class=\"a-section a-spacing-none celwidget\" id=\"rich_product_information\"\u003e\u003c\/div\u003e\n\u003c\/div\u003e","brand":"Y.J. Padmarajiah, Satyaranjan Banerjee","offers":[{"title":"Default Title","offer_id":42928712482954,"sku":"","price":795.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/ComparativeStudyoftheJainaTheories.jpg?v=1683813018"},{"product_id":"kalpa-sutra-of-bhadrabahu-svami","title":"Kalpa Sutra of Bhadrabahu Svami","description":"\u003cp style=\"text-align: left;\"\u003eBhadrabahu’s Kalpa Sutra is the earliest account of the life of the Tirthankaras, the 24th, 23rd, 22nd and |st—since the arrangement of the ~ book moves back in time. The present work should, in the fitness of things, occupy a unique position. Scholars have divided this work into three Parts, viz., Tirthankaras, Church Leaders and Parjusana. For the present translation, however, it has been divided into seven Parts as follows: Bhagavan Mahavira, Arhat ParSva, Arhat Aristanemi, Twenty other Tirthankaras, Arhat Rsabha, Church Prone Gerla lores\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAmong the Agamic texts, Kalpa Sutra belongs to a group called Cheda Sutra. Going by the contents of these texts, itwould appear that they contain rules about personal behaviour and organisational discipline to be observed by the monks. Among the Cheda Sutras, three names usually go together which are Dasa-kappa- vavahara and they are compiled into one text called Sruta Skandha. Kalpa Sutra is the eighth chapter of the Dasa text.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWith certain sects of the Jainas, the reading of the Kalpa Sutra during the Parjusana is a must which has contributed to the great spiritual significance of this work. \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eProfessor K.C.LALWANI, a Social Scientist (Economics), was born in 1921. He was an M.A. in first class of the Calcutta University and taught Economics and Commerce in premier Institutions in India. Widely travelled in America and Europe, he had published many books and articles on Economics, Political Science, Religion, etc. He entered the new field of Jainology and published translations of Dasavatkalika, Bhagavatt Sutra, etc. He was known for his lucid exposition of the subject\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eA translation of the Kalpa Siitra into English needs justifica- tion, since during the past few years several such translations have appeared in the market. The pioneering work by Hermann Jacobi remains a classic to this day, while in recent translations the writers have exercised a freedom which is hardly justified. The present translation not only claims complete authenticity, but, like the translation ofa few other Jaina texts by the same writer, it also strictly follows the prakrit text in prose as well as verse So that the reader through the English medium may enjoy a taste of the original. The translation has also been checked with Jacobi’s work on the one hand and an authentic Ben- gali translation by Basanta Kumar Chattopadhyaya published by © the Calcutta University on the other, and slight inaccuracies noticed in these two’ works have been carefully weeded out. - Jacobi’s translation being addressed primarily to the Western - ~ readers does not provide the prakrit text, while the text as well ag translation in Chattopadhyaya’s work is printed in Bengali script so that its use can at the most be very limited to the Ben- gali readers who have an appetite for a Jaina text. These diffi- culties have been done away with in the present work. An Appendix at the end provides alternative readings for a few passages, followed by Sutra-wise Notes based on commentaries and an Index of Proper Nouns (names) appearing in the text.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBhadrabahu’s Kalpa Sitra, writes Jacobi, \"‘has been held in. high esteem by the Jainas for more than a thousand years.\" If Bhadrabahu be the author of this work, then it should be about 2300 years’ old. If, however, its date be reckoned from the time of its writing, which took place at a meeting of the second Jaina Council at Ballabhi in A.D. 513, under the inspiring pre- sence and leadership of Devardhi Ksama-Sramana, even then it must be 1500 years’ old. We are, however not much bothered about a controversy, if any, about the author and the exact date of its writing, which are issues to be thrashed out by scholars. It is enough for us that the work exists, and that it is a_ very old work, the oldest available, on the life of the Tirthankaras, and has a fairly long list of names of men who had been the leaders of the Jaina church till the time of writing, and who, in fact, were the founders of innumerable denominations called ganas kulas, gacchas and sakhds into which the Jaina church got itself fragmented, both vertically and horizontally, over several centu- ries, before Jainism as a powerful religion, particularly in the . eastern region and in the deep south, was knocked off its pedestal and perhaps it will not be wrong to add that it has not regained its original position to this day, but is a religion of a small minority group.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs the earliest account of the life of the Tirthankaras, the 24th 23rd, 22nd and Ist,—since the arrangement of the text moves back in time,—Kalpa Sitra should in the fitness of things, occupy a unique position. Scholars have divided this work into three parts as Tirthankaras, Church Leaders and Parjusana, the last one being a code for the monks during the rainy season. For the present translation, however, the work, ,has been divided into seven parts as follows: Sramana Bhagavan Mahavira, Arhat Parsva, Arhat Aristanemi, twenty other Tirthankaras, Arhat Rsabha, Church Leaders and Parjusana. Parjusana in this text seems to have a wider connotation spreading as it may over the entire rainy season and is not just restricted to a few days during this season.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAmong the Agamic texts, Kalpa Siitra belongs to a group call- ed Cheda Siitras. It is, however, not known what the word cheda stands for. Going by the contents of these texts, it would appear that they contain rules about personal behaviour and organisational discipline to be observed by the monks, How a work on the biographies of the Tirthankara entered into this group is anybody’s guess. Among the Cheda Siitras, three names usually go together which are Dasd-Kappa- Vavahdra (???-????-?????) and they are compiled into one text called Sruta Skandha. Kalpa Sitra is the eighth chapter of the Dasd text.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe word kalpa stands for the mode of some religious practice, usually a sacrifice; but in the Jaina context, it should mean the code of conduct of the monks during religious festivities. For the word siitra, we have the following definition: (Precise, beyond doubt, substantial, universally true, coll- ected into a single thread, beautiful prose.) If precision be a criterion, it is doubtful if the description rightly applies to the Jaina texts in general, andthe Kalpa Sutra - in particular, The Jaina Sutras are not precise texts nor terse formulae, except the Jattvartha, but are very elaborate and exhaus- tive. But undoubtedly they are master-pieces, full of substance, — and works by great masters, believed by the Jainas to be univer- sally true.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs it struck the translator, the first three accounts about Mahavira, Parsva and Aristanemi use the same diction, with only the names of personalities changing. This indeed facilitated the work of the writer andthe orthodox explanation would, perhaps, be that since all the three came with the same maturity and miss- ion, their earthly experiencecould not have been dissimilar. It is not certain if an explanation like this would satisfy a rational mind or the requirements of history.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn one respect, however, even on the authority of the Kalpa Sitra, Bhagavan Mahavira stands somewhat apart not only from the other two immediately preceding him, but from. the whole lot. This is his strong Brahmanical association of which at least two items have been noticed even in the Kalpa Siitra. They are, 1. descent from heaven into the womb of a Brahmin lady, and 2. all his Ganadharas being Brahmins versed in Vedic learning. As to the first, the mistake, somewhat unusual, was detected in time and rectified through a marvel in surgery at that date but as to the second, nothing could be done, and it is somewhat unusual that noneof his Ganadharas was a Ksatriya. Subsequent biogra- phers of Bhagavan Mahavira have noticed a few more Brahmini- cal associations with his life, like a Brahmin beggar receiving one half of his robe atthe time of his initiation and following him forthe whole year to receive the other half,a Brahmin making him the first offer after he became a truly homeless, and so on, but we overlook them as being less authentic. In the case of other Tirthankaras there was no association whatsoever with a Brahmin on important occasions of their life. What was the — Ksatriya reaction in general to this, particularly reaction from within his own clan, may be an appropriate subject for research, but the reaction of the Ksatriya youth Jamali to Mahavira’s doctrines, as against the reverence of Skandaka who was a Brahmin and Vedic scholar, both of whom had joined the | order of monks under Bhagavan Mahavira (vide Bhagavati Siitra) stands out as the most typical of the Ksatriya attitude.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAnother thing in the life of Bhagavan Mahavira which struck the translator more than anything else is Bhadrabahu’s brief account ofthe last day on which Bhagavan Mahavira’s earthly mission was to close. According to Bhadrabahu, it was the divali day, which happened to be the last day of the month of Karttika When the rainy season was to formally end and when Bhagavan Mahavira was to enter into liberation, that 18 Malla and Licchavi kings from the Licchavi Confederacy, all his kinsmen, and 18 rulers from the Kasi-K ogala region, in all 36, mustered strong at Pava. No sooner did Bhagavan Mahavira’s soul discard its mortal frame than, writes Bhadrabahu, these rulers declared,\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Light of Intellect being out, let us lit the earthen lamps.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAt this point, Bhadrabahu abruptly ends his narrative without offering any comment, and subsequent acaryas have preferred to keep silent over what had happened on that fateful day.. , Looking back in a dispassionate spirit, the above looks like a determination on the part of the Ksatriya rulers to participate in and determine succession to the spiritual seat of Bhagavan Mahavira even when he was still alive. Other events like the removal of Indrabhiti Gautama from Pava and Bhagavan | Mahavira’s entering into a long recital of some texts are no less significant of the fact that he preferred to be indifferent at what was going on at this moment. It is true that remaining at a distance Indrabhiti attained omniscience on this fateful day, but that was no disqualification for himagainst Sudharman to succeed to the chair of Bhagavan Mahavira. Be it noted that Sudharman attained omniscience long after this event. Indrabhiti was alive for afew more years after this event, but only as one of the many monks in the order and not as its leader. In this respect the Digambara belief about Indrabhiti, and not Sudharman succeeding Bhagavan Mahavira as the leader of the church does not appear very convincing, since in that case the Agamic texts _ would not have later been issued in the name of Sudharman. It was perhaps in desperation that the Digambaras declared the Jaina texts as having been lost and they stick to this belief to this’ day. The disorder in the Jaina church atthe liberation of Bhagavan Mahavira has its corroboration from the Buddhist sources as well. It is thus beyond doubt that the Ksatriya kings turned an occa- sion of deep mourning into an occasion of festivity at their apparent success, and celebrated it as the Festival of Light, . as is done even to this day, and on this day every year, a section of the Jainas even now rush to Pava to ‘worship’ Vitaraga Bhagavan Mahavira with sweet balls (\/addu), a symbolic remini- scence of what the Ksatriyas did on that day two thousand five hundred years’ ago. Most other Jainas, however, observe the day as the day of fast. The translator invites research on the events on this fateful day on the basis of the Jaina and other contemporary texts.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe next twenty Tirthankaras, till Arhat. Ajita, second in succession, have been lumped together into a single chapter, as if nothing special need be said about them, except putting them on record, and the time-difference between the one and his pre- . decessor has been indicated in astronomical figures. The implica- tion seems to be that these twenty had no dissimilar experience | and all of them came down to fullfil the same earthly mission, which they effectively did. In the use of astronomical figures, ~ however, the Jainas do not stand apart from the rest in this country where such figures have been freely used in the sacred texts of all religions, including Hinduism, to establish their réspective antiquity. If, however, we bear in mind the time differ- ence between the last three Tirthankaras, the 24th, 23rd and 22nd, which was no bigger than a few centuries, and superimpose this model for the rest, then the date of Arhat Rsabha may go somewhere near the sixth or fifth century B.c., which was about the date when Indian civilization might have had its genesis. The account of this chapter is so dull and dry that Jacobi has preferred to restrict it to a single printed page, though, for this translation, the complete rendering of the original text has been included, since any abridgement would tantamount toa distortion, and hence be counted as a sacrilege.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eArhat Rsabha, the first Tirthankara, stands somewhat apart from the rest since he has been viewed by the Jainas as the founder of the Indian civilization. He started the system of marriage outside qne’s immediate family, established a monarchy, created a social organisation, taught arts and crafts including farming and provided a script for writing named after one of his two daughters, Brahmi. It may be interesting to recall that the script has been used in Agokan Edicts. He had one hundred sons, of whom the eldest, Bharata, became the first emperor and the country took her name from him. The other ninetynine were also settled as rulers over different territories before Rsabha ‘courted the life of a monk after having \"lived as a prince for 20,00,000 parvas and asa monarch for 63,00,000 parvas.’’ His exit from home, the long procession that took him to a park where he initiated himself into monkhood and changed over from. a householder into a homeless mendicant and other chain of events are, however, not dissimilar from those of his successors. He was now destined to provide a church, create its four segments, monks, nuns, male followers and female followers, and provide the necessary texts, including the code of conduct, that go in in’ _ the making of a religion. He also named his Ganadharas who were the heads of the constituent units of the Church. All these one comes across in the life of each. Tirthankara who by virtue of these activities becomes the organiser of the tirtha or order. It appears that between one Tirthankara and another, the order created by the former faded out so that on each occasion it had to be re-created. It is, however, intersting to note in parenthesis that although during the past two thousand five hundred years, no Tirthankara has appeared on the scene, the need for one has perhaps not been felt during this entire period. It may be added that the life of Rsabha as recorded in a Hindu Purana, Srimad Bhagavata, in several chapters (Skandha 5 Chapters 3-6) is more elaborate than any existing in the Jaina texts, including the Kalpa Sutra. Therein he has been described as the eighth incarnation of Visnu (1.3.13) and attributed with the creation of a new type of religion based on total detachment and tranquilisation of sense organs and mind (1.7.10). This shows the amount of esteem in which he was held. in this country. Still more interesting is that he has been noticed in one of the early Vedas. Cf.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(Oh Divinity! Do thou produce amongst us, of high descent, a great god like Rsabha, who by becomingan _ arhat, which is the epithet of the first world teacher, may become the destroyer of enemies.) Equally dull-reading is Part Six which contains an almost non- ending account of the senior monks and church leaders till the time of Devardhi Ksama-Sramana who lived in the early part of the sixth century A.D. One also gets in this Part an early glimpse of the gradual disintegration of the Jaina church into ganas, gacchas, kulas, etc., during a millennium after the liberation of Bhagavan Mahavira. Since then the thread appears to have been lost and even though the medieval period produced excellent scholars like Hemacandra, no effort was ever made to pick it up again. The present-day denominations of the church had their genesis towards the last. phase of the medieval period, including some which were added in our livingmemory, and hardly anyone of these sects can establish a definite genealogical link with the traditional church as it existed at the time of Devardhi Ksaméa- Sramana.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePart Seven contains an exhaustive prescription about the con- duct of the Jaina monks during the four months of the rainy season loosely called Parjusana. It is the personal opinion of the writer that this part is not particularly relevant for a work which purports to bean account of the Tirthankaras and church leaders, and must have been added at a later period when the reading of the Kalpa Sitra became popular with certain sects of the Jainas during the Parjusana. As not a few, but many, prescriptions - about conduct were liable to diverse interpretation, they must have been crucial in promoting schisms, in which each break-away group claimed purity to itself, calling into question the bona fides of the parent group, the latest to occur — like this has been with the Terapanth Sect of the Jainas. For those who are not familiar with the Jaina spiritual festivi- ties, it may be worthwhile to add a few lines. The period during which they are celebrated usually falls in the month of Bhadra, the second month of the rainy season according to the Jaina calendar, and runs over a period of about ten days which is the ‘period of Parjusana. The festivities include tapasyd which means fasts, sometimes as long as a month or beyond, svddhydya or reading of texts, sitting in sadmayika or equanimity, visiting temples or monks as often as possible, and so on. The Jaina year starts with the month of Agrahayana which is the first month of the Jaina calendar synchronising ‘with . November- December, and this along with three following months forms the first third of the year which is winter or fall. The Jain word for this season is Hemanta. The second third of the Jaina year, again consisting of four months, is summer whichends with Asadha. The remaining third consisting of four months with which the year ends constitutes the rainy season. Parjusana at the latest must start at the expiry of one month and 20 days of the rainy season, but never later than that, though it may start earlier and continue for any length. Under exceptional circum- stances or under conditions created by a natural calamity, it may start evenin Asadha and continue till the end of Agrahayana. Where the aim is the enrichment of the spirit, the longer the-period, the better. By universal practice, however, it is restricted to about ten days for the Svetambaras, called Parjusana follow- ed by another ten called Dagalakkhani for the Digambaras. Parjusana is also a Sarnvatsarika or annual festivity, though as . it has come down to us, it is the name given to the last day of Prajusana of the Svetambaras, the pitch of spiritual activity, which is followed by the usual ksamdpand or forgiving-and-beg- ging-to-be-forgiven. Even Samvatsarika does not fall on the same day for all: Svetambaras, some observing it'a day — earlier, or to put it differently, others observing it a day later.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs to Bhadrabahu, the celebrated author of the Kalpa Siitra, our information is very scanty except the innumerable works which are attributed to his:authorship. We know nothing about the date and place of his birth, his family and parents, except that he belonged to a line called Pracina or ‘ancient’, beyond which the implication of the word is anybody’s guess. Even the list of church leaders in the Kalpa Siitra makes a scant mention of him. All we know about him is that Rajagrha, once the capital of the Magadhan Empire, was his seat till he migrated to the south, and that before he did so, he might have on several occasions visited his dear disciple Candra Gupta Maurya, the founder of the Mauryan Empire at Pataliputra which had then shot up into prominence as the capital city in place of Rajagrha. Later, even Candra Gupta is said to have joined his spiritual master in the south and spent his last days there, throwing out his life in the prescribed Jaina way through a long fast. Bhadrabahu has been called a Srutakevalin, which means that though he was not a Kevalin nor the direct recipient of Sruta knowledge, he knew by heart the 12 Angas, including the twelfth one, Drstivada, which is since lost. In anticipation of a great famine in the north, when food would be difficult to get for his monks, we have been told, the celebrated leader preferred to move to the safer south, with many monks following him thither. He settled at Sravana Belgola in the Mysore State and propounded the reli- gion of the Jainas to a completely alien though recéptive audience, It is remarkable that under Bhadrabahu, Jainism became the religion of this region and remained so for about a thousand years after his death. In his absence, the leadership of the Jaina church in the north fell on one Sthilabhadra who was _ respon- sible for convening the first Jaina Council at Pataliputra where only eleven Jaina Agamas could be collected and put to writing. The twelfth Avga is said to have contained much scientific material and was known only to Bhadrabahu, and none else, and as Bhadrabahu was not available, it could not*be jotted down. Keeping in view the importance of this work, and the fact that Bhadrabahu was still alive, which must have been known to the church leaders inthe north, it would appear somewhat curious that when the texts were being written, no effort should or could have been made either to bring him to the north, or to hold the meeting in the south, or to associate him in some way with the deliberations and maintain touch with him, or at least to get the text of Drstivada from him by rushing an emissary to the south. The inability or reluctance of conveners of the Council to take anyone of these courses seems inexplicable at this date and the callousness with which they preferred to leave the gap unbridged is somewhat startling. It is not even known if Bhadrabahu had any information about the Council and its deliberations, but it is pretty certain that even after the deliberations, no effort whatso- ever was made to have his concurrence and have the texts checked by him. It appears that soon after his exodus to the south, Bhadrabahu was no more than a name in the north, though in the south, this foreigner’s memory is still preserved in the Kannada literary tradition which holds him in the highest esteem. Connecting together the disconnected threads, the present writer cannot help saying that it was one more schism in the Jaina church of which the latest victim was Bhadrabahu, like Indra- bhiti Gautama earlier, and the story of the impending famine which was circulated might have been a convenient fabrication. This appears plausible in view of the Digambara dominance in the south, while the Jaina church in the north is dominantly Svetam- bara. This may be a further reason for the continued Digambara belief that all the traditional texts became extinct with Bhagavan Mahavira. At least it is not very convincing to think that a man of Bhadrabahu’s stature was afraid of the famine and escaped to the south to save his own and a few other people’s lives. Further research is, however, invited on this dubious item also. We have it on the authority of the medieval scholar Hemacandra that Bhadrabahu passed away 170 years after the liberation of Bhagavan Mahavira. Quoted below is the relevant couplet:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSixth in the line downward from Bhagavan Mahavira, Bhadra- bahu has been attributed with the authorship of many works. At least three or four Agamas are attributed directly to his pen, but his particular association is said to be with the Cheda Sutras, of which atleast three are due to him. Of the three Kalpa texts, he is said to have produced at least two, Brhat Kalpa and Pafica Kalpa. He was gifted with a superhuman memory which preserved the Agamic texts after Bhagavan Mahavira and helped their record- ing and subsequent propagation, without which perhaps Jainism would have been lost after the medieval age. Dharmaghosa, the author of JSimandala, attributes the following works to the authorship of Bhadrabahu:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe list is too long to go unchallenged and some of the works named therein, like Uttaradhyayana and DaSavaikdlika must have handed down from the past. But in so far as Bhadrabahu preserv- ed them in his own memory, the claim is all right. All things said, however, it must be admitted that his was a superhuman intellect which produced many works and left inspiration for many more. The present generation of the Jainas owes not a little debt of gratitude to one who perserved the texts in his memory which has helped them to’retain their identity, though in a very truncat- ed form, for which Bhadrabahu was not responsible in any way against the vast welter of Hinduism, which is by no means a small thing particularly when one recalls that Buddhism got lost in the land of its birth and Gautama Buddha has been given a position in the Hindu pantheon.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe date of the present translation is February 10, 1971-April 7, 1972. Its publication has, however, been delayed due to factors beyond control. It is at last going to the readers, and the writer hopes that they will find it useful.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor the illustrations, the writer is grateful to the Editor of the Jain Journal, Jain Bhavan, Calcutta, who made available the blocks and to the publishers who readily. agreed to use all of them.\u003c\/p\u003e","brand":"Kastur Chand Lalwani","offers":[{"title":"Default Title","offer_id":42928720117898,"sku":"","price":525.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/KalpaSutra.jpg?v=1683813689"},{"product_id":"ganadharavada-the-essentials-of-bhagvan-mahaviras-philosophy","title":"Ganadharavada","description":"\u003cp style=\"text-align: left;\"\u003e'The Ganadbarvad is a philosophical work in which there are profound discussions of eleven salient doctrines. In each of the discussions, one vital Tattva is taken up; and Lord Mahavir discusses it in great detail and clears the doubt of each Ganadhar with the result that each Ganadhar is fully convinced of the truth of the Lord's argument and becomes his disciple. The eleven Ganadhars are: 1) Indrabhuti - his doubt is regarding the existence of the soul; 2) Agnibhuti - his doubt is regarding Karmas; 3) Vayubhuti - his doubt is whether the body itself is the jiva or whether it is different from the Jiva; 4) Vyakta - his doubt is whether the five material elements are real or unreal; 5) Sudharma - his doubt is whether the jiva will be of the same kind or different in the next birth; 6) Mandit - his doubt is regarding bondage; 7) Mauryaputra - his doubt is regarding the existence of heaven; 8) Akampit - his doubt is whether hell is real; 9) Achalbhrata - his doubt is regarding the existence of Punya and Papa; 10) Metarya - his doubt is regarding the existence of the other world; 11) Prabhas - his doubt is regarding Moksa.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe doubts of the eleven Ganadhars are of a crucial nature and Lord Mahavir by means of convincing arguments and logical discussions of vital principles clears the doubts of the Ganadhars and inspires them to become his followers. This is the subject matter of the book.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs a work dealing with profound philosophical discussions, it resembles the great Dialogues of Plato; in its style and in the techniques of communication employed. The author of The Ganadharvad, the Revered Gurumaharaj, Acharya Sri Bhuvanbhanusurishvarji Maharaj, is a scriptural scholar of outstanding excellence and astounding mastery. His greatness as a writer is evident from the fact that he expounds and establishes, in the clearest terms possible, the most difficult and complicated metaphysical and philosophical concepts and doctrines. His examples and illustrations are so clear, so lucid, so pointed and so appropriate that they enable even lay readers to comprehend clearly and correctly the subtleties and complexities of the philosophical and metaphysical theories discussed. Hegel says: \"Logic might have been defined as the science of thought and of its laws and characteristic forms. But thought as thought constitutes only the general medium, or qualifying circumstance, which renders the idea distinctively logical. If we identify the idea with thought, thought must not be taken in the sense of a method or form but in the sense of the self-developing totality of its laws and peculiar terms. These laws are the work of thought itself and not a fact which it finds and must submit to.\" This definition of logic given by the great German philosopher helps us to understand the incisive intellectual analysis of abstract theories that we find in the book. The great Guru Maharaj presents the arguments of the Lord in an absolutely logical and therefore, convincing manner.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJainism is not, as some make it out to be, a modern religion which, in their view, arose, not as a natural philosophical growth but as a reaction against the corruptions that had crept into the Vedic religion. Of course, Jainism rejects the authority of the Vedas and dismisses some systems of philosophy as founded on Ekantavad, a single point of view.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAll the great Jain scholars who have written on Jainism concede that the Anekantavad (the multiple point of view) expounded by Jain philosophers and methods of acquiring knowledge. The Syadvad or the Saptabhangi developed by the Jain thinkers, views reality from seven points of view, namely:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn some aspect it is existent (Real) (Syat nasti)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn some aspect it is non-existent (Unreal) (Syat nasti)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn some aspect it is existent and non-existent (Syat asti nasti)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn some aspect it is inexpressible (Syat avaktavyah)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn some aspect it is existent and is inexpressible (Syat asti ca avaktavyah)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn some aspect it is non-existent and is inexpressible (Syat asti ca nasti ca avaktavyah)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis method of looking at reality from the seven points of view, according to Jain philosophers helps us to acquire a composite and complete view of the reality. The Jain philosophical enquiry is based on this method and so it is absolutely logical. Prof. Hiriyanna says, \"The Jainas think that reality is so complex in its structure that while everyone of these views is true as far as it goes none is completely so.\" So, Jain thinkers try to describe reality from seven points of view known as Saptabhangi. Moreover, Jain philosophers believe that we must view reality not only in a relative sense but also in relation to Material, Place, Time and State. This philosophical method of enquiry called Saptabhangi is a remarkable contribution of the Jain philosophers to the development of our philosophic awareness. The great Guru Maharaj, the author of the book, presents the arguments from the Anekantavad point of view and establishes various theories and doctrines. \"To understand the exact Significance of this doctrine, it is necessary to know the conditions, under which it was formulated. There was then, on the one hand, the Upanishadic view that being alone was true; and on the other, the view, also mentioned in the Upanishads, but with disapproval that non-being was the ultimate truth. Both these views, according to Jainism are only partially true and each becomes a dogma as soon as it is understood to represent the whole truth about reality\"- Prof. Hiriyanna.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the shivir held in the summer vacation in 1963 A.C. at Abu-Achalgad College - the participants including those of the previous shivir requested Acharyadev Vijay Bhuvanbhanu- surishvarji Maharaj to preach and expound the essentials of the Jain philosophy of higher level. The Revered Acharyadev in order to fulfil their desire compiled the Ganadbaravad from Jain Agamas in which the discussions between Bhagavan Mahavir and eleven Brahmin scholars are described in detail. The discussions relate to souls, karmas, the next birth, the bondages, the reality of the world, heaven, hell and salvation etc. The Gurudev explained and preached all these ideas to the students in a lucid and interesting manner. The Ganadbaravad was published as a part of the Gujarati book Jain Dharmano Saral Parichay (An Easy Introduction to the Jain Dharma). Later, a Hindi version of the book was also published. Now, its English version is being published under the title \"The Essentials of Bhagavan Mahavir's Philosophy.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSome may desire to know what is the need and importance of the Ganadharavad? The answer to this question is that now-a-days such illogical beliefs as the following are prevalent, and they have to be corrected :\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(1) Some believe that there is no such independent substance called the soul different from the body; because from birth to death what is concretely perceptible is the body, and so they say: \"Why should we then believe in the invisible soul when all actions and events are going on ceaselessly as if without the soul?\" They may ask the question:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"How do happiness and sorrow arise?\" and their answer to this question is that everything occurs by chance.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(2) Another belief of these people is that there is no such thing as the next birth, because no dead man has returned from the other world and given any information about it; nor has anyone shown any affection for his previous relatives.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(3) A third belief of these people is that such entities as Karmas, destiny and fortune do not exist because they are not visible. Moreover, many religious-minded people, though earning good fortune are seen to be afflicted with worries.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThen where is the question of the existence of good fortune?\u003c\/p\u003e\n\u003cp is=\"\" style=\"text-align: left;\"\u003e(5) Their fifth belief is that the world which is full of unevenness and strangeness is unreal and void like a dream.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut that all these beliefs are false and illusory can be comprehended from the discussions that took place between the Tirthankar Bhagavan Mahavir Swami and the eleven Brahmin scholars relating to souls, Karmas, body itself possessing consciousness, illusoriness of the whole world, heaven, hell, salvation etc. Hence we feel that if these discussions founded on reasoning are presented before them, their false beliefs would be dispelled, and they would be impressed with the truth of philosophy. Here, we give some valuable opinions of some great men and some ideas occurring in the ancient scriptures.\u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"5%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eForeward by the Translator\u003c\/td\u003e\n\u003ctd width=\"15%\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eTHE FIRST GANADHARA: INDRABHUTI\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Existence of the Soul\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eTHE SECOND GANADHARA: AGNIBHUTI\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Doubt Regarding Karma (Destiny)\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eTHE THIRD GANADHARA: VAYUBHUTI\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIs the Body Itself the Soul\u003c\/td\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eTHE FOURTH GANADHARA: VYAKTA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAre the Five Basic Elements Real\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eTHE FIFTH GRNADHARA: SUDHARMA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDoes the jiva take the same form in the next birth\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eTHE SIXTH GANADHARA: MANDIT\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAre There Bondage and Deliverance?\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eTHE SEVENTH GANADHARA: MAURYAPUTRA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAre There Really Celestial Beings\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eTHE EIGHTH GANADHARA: AKAMPIT\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDoes Hell Exist\u003c\/td\u003e\n\u003ctd\u003e132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eTHE NINTH GANADHARA: ACHALABHRATA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDo Good Fortunes and Misfortunes Exist\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eTHE TENTH GANADHARA: METARYA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIs There Next Life?\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eTHE ELEVENTH GANADHARA: PRABHAS\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIs There Salvation?\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Acarya Vijay Bhuvanbhanusuri, Satyaranjan Banerjee","offers":[{"title":"Paperback","offer_id":42928726081674,"sku":"","price":495.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42928726114442,"sku":"","price":695.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/EssentialofBhagavanMahavir.jpg?v=1683814089"},{"product_id":"ascetics-and-kings-in-a-jain-ritual-culture-foreword-by-satyaranjan-banerjee","title":"Ascetics and Kings in a Jain Ritual Culture","description":"\u003cp style=\"text-align: left;\"\u003eWhat does it mean to worship beings that one believes are completely indifferent to, and entirely beyond the reach of, any form of worship whatsoever? What are the implications of such a relationship with sacred beings for the religious life of a community? These turn out to be questions that can be investigated and answered, for a very close approximation of such a state of affairs can be found in the South Asian religious traditions known collectively in English as Jainism. This book is an exploration of one of Jainism's several branches from the standpoint of the interactions-real, putative, or lacking altogether-between human beings and the sacred entities with which they attempt to build ritual relationships.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe book deals with these issues at two levels. Most of the book is a consideration of a specific Jain tradition on its own terms. As readers will come to see, to worship entities such as those worshiped by the Jains is to possess a very specific understanding of the nature and meaning of ritual. My goal is to characterize this understanding and to trace its implications for other areas of Jain religious life. My readers will, I hope, come to see that divine \"absence\" can be as rich as divine \"presence\" in its possibilities for informing a religious response to the cosmos. At the same time, however, Jain traditions exist as part of a wider South Asian religious universe. At the end of the book I place Jain traditions in a broader context by showing how they relate to ritual pat-terns found in other Indic traditions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJainism is Buddhism's lesser-known cousin; although their belief systems are in some ways radically different, they are together the only surviving examples of India's ancient non-Vedic religious traditions. Jainism is above all, and justly, celebrated for its systematic practice of nonviolence (ahirnsa) and for the rigor of the asceticism it promotes. Jainism is sometimes said to have been founded by Mahavira in the sixth century B.C.E. In reality, however, Jain traditions are much older than this, dating back in all probability to the teachings of Pargvanath, who lived in the ninth century B.C.E. Unlike Buddhism, Jainism never (until quite recently) spread beyond India; but also unlike Buddhism, it did not die out in India, and it continues to be an important element in India's contemporary religious life. Although the Jains are relatively few (currently they probably number around four million), many among them enjoy positions of great power and influence in modern Indian society. In northern India the Jains are concentrated mainly in Gujarat, Madhya Pradesh, and Rajasthan; farther south they are found mainly in Maharashtra and Karnataka. Jains, however, live everywhere in India, and significant numbers of Jains also live in Europe and North America.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJains have a strong and conspicuous religious identity in India. Their monks and nuns are frequently seen in India's urban centers, and are readily identifiable as Jain mendicants. The rigor of both monastic and lay Jain ascetic praxis is widely known and admired. This asceticism is manifested in many ways, but emblematic of its uncompromising se-verity-in the public eye and in reality-is the fact that death by self-starvation (sallekhana) is enshrined as one of Jainism's highest ideals. Jains are also widely known to place great emphasis on the principle of nonviolence. For non-Jain observers this is dramatized by the brooms carried by Jain mendicants for the purpose of removing small forms of life before sitting or lying down, and by the practice of some Jain mendicants of donning masks to prevent the wearer's breath from harming microscopic forms of life in the atmosphere. The commitment to non-violence is also publicly manifested in the generous support lay Jains give to animal welfare organizations and to organizations promoting vegetarianism. Few visitors to Delhi fail to notice the Jain Birds' Hospital, conspicuously located at Chandni Chowk in one of the busiest con-courses of the city.\u003c\/p\u003e","brand":"Lawrence A. Babb, Satyaranjan Banerjee","offers":[{"title":"Paperback","offer_id":42980263493770,"sku":"","price":295.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42980263526538,"sku":"","price":495.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/AsceticsandKingsinaJainRirual.jpg?v=1685020386"},{"product_id":"the-key-of-knowledge","title":"The Key of Knowledge","description":"\u003cp style=\"text-align: left;\"\u003e\"The Key of Knowledge\" became out-of-print after 1928. Since then due to public demand three editions were reprinted. This edition is the reprint of the fourth edition with adjustments on the auspicious occasion of second Mahamastakabhisheka Mahotsava of the millennium at Shravanabelgola. This book makes possible to explain the strange similarities and identities between the esoteric teachings of all religions. This is indeed a magnum opus on Theology-on Jaina principles, Hinduism, Christianity and Islam. The originality of thought of C.R. Jain is bound to have a lasting influence. The reading of the works of the author is a pleasure from the literary point of view Not reading this book would be missing a life time experience because it is a key with the aid of which the locked doors of wisdom might be unlocked, enabling you to enter into then and see for yourself the priceless treasures which have remained hidden from the common view so long.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe sacred books of Hindus, Christians, Jainas, Muhammadans, Parsis and Jews went on allegorizing the doctrines of spiritual science. Most of the allegories hide their true meaning from the common man but have been decoded by the author providing really an ocean of wisdom.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eC.R. Jain says \"The proper method of studying \"The Key of Knowledge\" —indeed, of any other work on education and religion—is to reflect on its passages, not to skip over them erratically. It is well to bear in mind that knowledge is like food, and becomes ours only when it is absorbed, assimilated and digested by the intellect.\"\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eC.R. Jain was born on 6th Aug, 1867 to parents L. Chandra Mal and Smt. Parvati Devi at Delhi. He was adopted as a son by L. Sohanlal Bankelal at the age of seven and married to the daughter of Barrister Pyare Lal Jain when he was only 13 years' old.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eC.R. Jain went to England to study Law in 1892 and returned back as Barrister in 1897. He practised at Delhi, Moradabad, Amritsar, and Hardoi in U.P. In 1913 he studied Hinduism, Christianity, Islam and made a thorough study of Jaina Concepts.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe visited many countries and addressed the World Fellowship of Faiths in Chicago (USA) on 30th Aug, 1933. In 1942, he created C.R. Jain Trust for publishing and distribution of Religious books. He was one of the founders of All India Digambar Jain Parishad. Tall and fair complexioned, C.R. Jain had a charming personality. He had met Ravindra Nath Tagore at Shanti Niketan and had contacts with Mahatma Gandhi.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe was a powerful orator. He wrote several books important among them were-\"The Key of Knowledge', `Confluence of Opposites', 'Gems of Islam', `Jaina Logic', 'Faith, Knowledge and Conduct', `Jaina Penance', 'Householder's Dharma', `Jaina Law', etc. His essays \u0026amp; addresses in USA and Europe on \"What is Jainism\" in three volumes are out of print after 1933.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe had bad health as TB patient and returned back to India from England. He passed away on 2nd June, 1942 in Karachi. He was hailed as \"Ocean of Wisdom\". Editor\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eTHE KEY OF KNOWLEDGE does not claim to be a new Scripture, nor is it intended to found a new religion or a new sect. It is merely what its title indicates-a 'key', with the aid of which the locked doors of wisdom might be unlocked, enabling its possessor to enter into them and to see for himself the priceless treasures which have remained hidden from common view so long. Its chief value will be found to lie in its power of reconciling the numerous religious doctrines which have hitherto been regarded as irreconcilable.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is not likely that every reader will find its perusal interesting. There is a certain class of people who do not care to think on the vital problems of life for themselves, and are ever content to be guided by the thoughts of others. For such and others who take no interest in religion the book is not meant. It is meant only for those, in the first instance, who 'labour and are heavy laden, and whose souls are panting for rest and for a breath of the air of freedom. They will find the 'yoke easy and the burden light.'\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe book lays no claim to elegance of diction, and the critic would be wasting his breath if he merely criticise, its literary merit or style. Though stimulating criticism is, however, always wholesome, and the author would be happy to have his errors pointed out, if any.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe author does not pretend to be a learned man in any sense of the word. In the following pages he has merely put down the chain of reasoning which brought satisfaction and rest to his soul, in the hope that others also might be benefitted thereby, if they have an earnest longing to understand themselves and the great mystery which surrounds existence. It is possible that in dealing with the vast range of subjects discussed in the book he may have unwittingly trodden upon the corns of some; if so, his excuse is that the causing of pain is not intentional. In an earnest search for Truth there is no room for an apology.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe proper method of studying the \"Key of Knowledge\" - indeed, of any other work on education and religion- is to reflect on its passages, not to skip over them erratically. It will be much better not to read the book at all than to read it in a hurry. It is well to bear in mind that knowledge is like food, and becomes ours only when it is absorbed, assimilated and digested by the intellect.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSerious confusion is apt to arise unless the various standpoints from which statements are made are constantly kept in mind. An endeavour has been made to point out all the different points of view as far as possible; but the injunction is thought necessary to put the reader on his guard. A full grasp of the Jaina doctrine of Nayavaa (the philosophy of standpoints), which finds its culmination in the Saptabhangi (that is, the sevenfold), system of predication, is necessary to avoid all such pitfalls. Ordinarily, language fails to deal at one and the same time with any given situation, in all its aspects, and is apt to mislead the unwary. For instance, the word 'unknowable' is a contradiction of its own sense. Herbert Spencer could not well have meant what the word signifies. What he meant was that which could not be fully known, not that which was wholly unknowable; for the mere fact that we know that there is a thing, however unknowable be its attributes, removes it from the category of the unknowable, or unknown, and puts it in that of the known. The Jaina method is calculated to overcome this difficulty. It maintains that full knowledge of a thing is possible only when it has been looked at from all the different points of view which exhaust the categories of knowledge. For instance, to know merely what a thing is, is not enough; we ought also to know what it is not. But as we are not concerned here with the Saptabhangi, we need not tarry to describe it any further.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt only remains to be added that the 'Key of Knowledge' does not blindly follow the teaching of any particular sect or creed, not even of Jainism to which sublime and noble faith the author has the privilege of belonging by a happy incident of birth. The views set out herein are based on a study of the nature of things, and the interpretation of the scriptures of some of the prevailing religions has been undertaken only to show that the impartial conclusions of Reason are precisely those which have been set before men in the form of doctrines and myths. The reader is, however, requested to bear in mind that the author's profound admiration for the wisdom of the ancients, compared with which the much boasted knowledge of the moderns is but a mere smattering, does not allow him to launch this book into the world except with the sincerely-felt observation that whatever is beautiful, grand or sublime in the following pages comes from the sages of the past, and all the rest which is wrong and ugly is his.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn dealing with the basic principles of religion it was not found necessary to go into a minute analysis of all the existing religions of the world, inasmuch as a survey of the principles underlying those actually dealt with sufficiently disposes of them all. Besides, a thorough treatment of each religion separately would have swelled the bulk of the book beyond all proportion, voluminous as it already is.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nap944b.jpg\"\u003e\u003c\/center\u003e","brand":"Champat Rai Jain","offers":[{"title":"Default Title","offer_id":42982793674890,"sku":"","price":1000.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nap944.webp?v=1685349494"},{"product_id":"jaina-ethics","title":"Jaina Ethics","description":"\u003cp style=\"text-align: left;\"\u003eThe metaphysical Reality or the Truth of logical coherence must remain merely a theoretical possibility unless it is translated into good of life through right-living. In fact, the Reality or Truth is supra-logical and can be better realised by living it practically than by speculating on it intellectually.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIndian philosophy in general, Jainism in particular, therefore, ascribes the supreme place, of all the branches of philosophy, to ethics. Silanka, a great commentator on Jaina Agamas, considers all the branches of philosophy only subsidiary to and meant for ethics. Yet there is no work, written on the lines of modern research, dealing with the Jaina view of life in its entirety. The present work is a humble attempt to cover up that lacuna.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe author has adopted a synthetic view of things, while making comparisons and emphasised the unity existing in the diversity of Indian thinking. This is in keeping with the traditional Jaina way of looking at problems. Syadavdda which has become almost a synonym for Jainism teaches us that the same truth could be differently expressed without involving us in any real contradiction.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eProf. (Dr.) Dayanand Bhargava, is a Renowned Sanskrit scholar, Ex- Professor \u0026amp; Head, Department of Jainism and Comparative Religion and Philosophy, Jain Vishva Bharati University, Ladnun, (Rajasthan). At present he is Chairman, Veda- Vijnana, J.R. Rajasthan Sanskrit Univesity, Jaipur. He is the recipient of many awards including certificate of Merit by President of India, Award by Department of Education, Rajasthan Govt, Rajasthan Sanskrit Academy, Acarya Hastiman Award, Prek Puraskara, etc. Among his publications include Jaina Ethics, Jaina-tarka-bhasa, and Jaina fivana Darshan Kt Prishthabhumi.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eFOREWORD\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eI have very great pleasure in writing these few words by way of introducing the thesis ‘(JAINA ETHICS’ by Dr. Dayanand Bhargava which is now appearing in print. This work was submitted by Dr. Bhargava for his. Doctorate Degree of the Delhi University and he has revised it with a view to making it more comprehensive as well as useful both to the general reader and the student seriously interested in Jaina Studies. Jainism has made very significant contribution to Indian thought and has added both to its variety and richness. Dr. Bhargava’s present work attempts to study and highlight the contribution to the ethical thought. His study is deep and wide in extent and critical and original in approach. ‘He has also discussed the metaphysical concepts since these are vitally connected with ethics in any system. He has attempted to carry out a comparative as well as historical study of this ethics and discussed the ethical thought of the six systems of Indian Philosophy. I have no doubt that the work will be very widely welcomed and appreciated by scholars and students ‘alike.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePREFACE\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe metaphysical Reality or the Truth of logical co- herence must remain merely a theoretical possibility unless it is translated into good of life through right-living. In fact, the Reality or Truth is supra-logical and can be better realised by living it practically than by speculating on it intellectually. Indian philosophy in general and Jainism in particular, therefore, ascribes the supreme place, of all the branches of philosophy, to ethics. Silanka, a great commentator on Jaina Agamas, considers all the branches of philosophy only subsidiary to and meant for ethics. Yet there is no work, written on the lines of modern research, dealing with the Jaina view of life in’ its entirety. The present work is a humble attempt to cover up that lacuna.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI do not lay claim either to perfection or to originality. I could only pick up a few pebbles out of the vast ocean of Jaina scriptures and explore the scattered theme of my thesis from the original sources to arrange it into a systematic whole. I am presenting. the ethical views -of the ancient Jaina thinkers, as faithfully as I can, before the world of scholars, who are the best judges of the degree of success achieved in this effort and whose satisfaction will be my best reward. ' I have adopted a synthetic view of things, while making comparisons and emphasised the unity existing in the diversity of Indian thinking. I believe that this is in keeping with the traditional Jaina way of looking at problems. Syadvada, which has become almost a synonym for Jainism, teaches us that the same truth could be differently expressed without involving us in any real contradiction. As I have always kept the problems of modern sdciety in view, and shown the utility. of Jaina ethical concepts for humanity in general, I hope that the book would interest the general reader also.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJaina acaryas have always stood for the dignity of man and equality of all, advocated the birth-right of independence dence of all individuals and have preached the elevated ideal of non-violence. I dedicate my work to these noble and lofty causes for which all right-thinking men of all times and nations have striven. Before I conclude, I have to place on record my sincerest Sratitude for Dr. Indra Chandra Sastri, M.A., Ph.D., Sastracarya, Nyayatirtha and formerly Head of the Department of Sanskrit in the Institute of post-Graduate (Evening) Studies, University of Delhi, for his invaluable guidance with out which the thesis for my Ph.D. would have been a Herculean task for me. My sincerest thanks to Dr. R.V. . Joshi, M.A., Ph D., D.Litt. (Paris), my teacher, to Late Babu Jai Bhagwan Jain, and to Rev. Ksullaka Jinendra Varni, whose. assistance and guidance have served as beacon-light during the progress of my research-work. Pandit Dalsukh Bhai Malavania, Professor, University of Toronto (Canada), one of the examiners of my thesis deserves special thanks for’ his valuable suggestions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e‘Dr. T.G. Mainkar, M.A.,.Ph.D., D.Litt., Professor and Head of the Department of Sanskrit in the University of Delhi, who has the rarest combination of benevolence and scholarship in him, has very kindly contributed a foreword to this book for which he deserves my sincere gratitude. I take this opportunity of acknowledging my: obligations to Lala Sundar Lal Jain, the proprietor of M\/s. Moti Lal Banarsidass, for his keen personal interest in the publication of this work. The Manager and the staff of the Jainendra Press also deserve my thanks for their active co-operation. Shri J.L. Shastri,who spared no pains in reading the proofs, also deserves my gratefulness.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNeedless to say that suggestions for improvement will be. most welcome and incorporated in the next edition.\u003c\/p\u003e","brand":"Dayanand Bhargava","offers":[{"title":"Default Title","offer_id":42984042659978,"sku":"","price":395.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/JainaEthics.jpg?v=1685452844"},{"product_id":"jain-archaeological-sites-outside-india","title":"Jain Archaeological Sites Outside India","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFor the first time when I happened to read an article on Angkor temples in National Geographic, May 1982 by Peter J. White, I had envisaged that these temples are basically dedicated to the Jain religion because the Five Meru Temples (i.e Angkorvat) and 52 towers temples of Angkor Thom have been of biggest reverence to the Jains all over the world. I feel that western historians and geographers are not fully aware of the Jain religion, philosophy, and the geographical locations of famous Jain temples throughout the world.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Chinese pilgrims of the 4th to 14th centuries AD and the Arab merchants and traders of the 7th to 14th centuries were well acquainted with the Jains and distinguished them from the followers of Brahminism and even Buddhism. The European adventurers and travelers of the 15th to 18th centuries do not appear to have noticed the distinction between the two communities, the Hindu and the Jain, because, looking superficially with the eyes of a stranger from far-off countries, there was none. The Muslim chroniclers of medieval times also generally suffer from the same lapse, but not all of them [71].\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eKeeping this in view, I visited these temples first time in March 1996 and found these to be exactly true to my surmise. On the basis of these findings, I published two books [10] \u0026amp; [11]. These findings encouraged me to such an extent that I traveled to more than thirty-three countries in the world to explore the existence of Jain archaeology outside India. This book is an outcome of this effort.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe most important finding of my research in this field is of proving that South-East Asia was the old Mahabharat which geographers and historians have translated 'Mahabharat' as 'Greater India', Exterior India, or further India; etc.. In this exploration, I have had the blessings of Muni Shri Vidyanandji Maharaj and Muni Shri Vidya Sagar ji Maharaj.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI am glad to accept Shri Nirmal Kumarji Sethi Sahib's offer for publishing this book under the banner of Mahasabha, which will spread information about Jain Archeological sites outside India to the general public.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI am further thankful to Dr. Narendra Jain, Professor of Zoology in Govt. College of Rajasthan for giving me academic help and accompanying me in exploring the archaeological sites and also for going through this manuscript and giving me useful suggestions.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI am very much thankful to Shri Alok Jain, Managing Director, Jaipur Printers Pvt. Ltd., who besides having obtained a Master's Degree in Physics and having a wide experience and an unshakable belief in Jainism has shown a great interest in the formative and printing of this book.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThere is no doubt that Jainism prevailed even before Vardhamana or Parshvanath. The Yajurveda mentions the names of three Tirthankaras, Rishabh. Ajit, and Arishtanemi, the first, second, and 22nd Tirthankaras. The Bhagwat Purana endorses the view that Rishabh was the founder of Jainism.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eDr. Sarvapalli Radha Krishnan has mentioned in his book \" Indian Philosophy Vol.1, p.287\" the evidence to show that so far back as the 1st century BC there were people who were worshipping Rishabh Deva, the 1st Tirthankara.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eJaina agamas and religious textbooks mention the names of different cities and towns such as Dvarawati, Ayerawat regions, etc which are supposed to be the birthplaces of Tirthanakaras. Munis and learned scholars went there. One can find all these places in Southeast Asia (See Map.1.[33]). The rulers of these places were the followers of the Jaina religion. However, these rulers had to flee from these places during an upsurge in the local people and communities and settled in India. In India, these people gave the names to many cities the same names which were very auspicious and religious in South- East Asia so that the people could have similar respect for these places. But this is also a fact that these very settlers, traders, and rulers, businesses men when traveled to the South-East-Asian countries they built their huge temples, monasteries, for example, Borobudur in Indonesia, Angkorvat and 52 towered temples in Cambodia, etc. I differ from the view of many scholars and historians that they gave the names to these south-East Asian countries the same names as were existing in India. It is rather the other way around. It may be mentioned here that South East Asia was actually ancient Mahabharata which happened to be the most advance.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFew civilizations have as long a continuous history as that of Jainism. Using the evidence from archaeological finds and literature we are able to comfortably embrace the last 4500 years. Once the Ayerawat and Videha regions were discovered, I was confident in believing that Aryans came to India to settle. These settlers gave the very names to different cities in India as were popular and religious in South-East Asia, eg. Ayodya, Hastinapur, Champa, Vaishali, etc. After they settled in India their religious activities like building temples, Dharamshalas (monasteries), approach roads, etc started with much vigor. The most prominent were Sravanbelgola, Khajuraho, and many places on top of hills. The stone sculpture technique developed in India was carried by the rulers of India to the places like Indonesia, Thailand, and Cambodia and erected world fame monuments like Borobudur in Indonesia„ Angkorvat\/Angkor Thom in Cambodia, Pyramids in the Yucatan peninsula of Mexico, etc. Because of an upsurge in these countries by the local tribes from these places. Jainism had already been established as an important religion in various countries before Mahavira and Buddha began their missionary activities.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBefore describing the archeological findings, I preferred to include three chapters namely 1. Indian Religions and Culture, in which the main idea is to remove the misunderstandings and misinterpretations about the similarities and diversities among the three important religions of India, 2. Lord Mahavira and Lord Buddha, in which I have tried to explain the misunderstandings in the common belief about Naag Buddha and 23 Buddhas existed before Lord Buddha. 3, Lord Prashvanath and the serpent angels, in which the main modifications in the common beliefs among Jains is that the serpent whom Lord Parshavanath saved from burning, the very serpent was alive and came to rescue the Lord. The Local King \u0026amp; Queen, Dharmendra, and Padmavati also came on the upsurge spot.\u003c\/p\u003e","brand":"Dr. Jineshwar Das Jain","offers":[{"title":"Default Title","offer_id":43198836899978,"sku":"","price":725.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Jainar.jpg?v=1691383932"},{"product_id":"ahimsa-anekanta-and-jainism","title":"Ahimsa, Anekanta and Jainism","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eEssays in this volume offer fresh insights into the Jain principles of\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eAhimsa and Anekanta\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eby examining their meaning and historical significance and demonstrating their relevance and role in addressing contemporary issues of intolerance, conflict, violence, and war. Contributors to this book bring perspectives from the disciplines of philosophy, religious studies, history, and art history.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"These essays contain piercing and prescriptive approaches to grappling, according to Jain tradition, with current geopolitics, particularly in the wake of terrorist attacks on September 11, 2001. In addressing a host of tantalizing Jain clues to human salvation and the global amelioration of suffering, the contributors to his impressive volume have unearthed a continual appeal that has worked for the Jains for millennia and could work for others.\"\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eTara Sethia\u003c\/b\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eis a Professor of History and Director of the Ahimsa Center at California State Polytechnic University, Pomona.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable border=\"0\" cellspacing=\"7\" data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd colspan=\"2\" valign=\"top\" width=\"100%\" data-mce-fragment=\"1\"\u003e\n\u003cb data-mce-fragment=\"1\"\u003eForeword\u003c\/b\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eSeries Editor\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" data-mce-fragment=\"1\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd colspan=\"2\" valign=\"top\" data-mce-fragment=\"1\"\u003e\n\u003cb data-mce-fragment=\"1\"\u003eForeword\u003c\/b\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eMichael Tobias\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" data-mce-fragment=\"1\"\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd colspan=\"2\" valign=\"top\" data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAcknowledgments\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd valign=\"top\" data-mce-fragment=\"1\"\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd colspan=\"2\" valign=\"top\" data-mce-fragment=\"1\"\u003e\n\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eTara Sethia\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd valign=\"top\" data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eI.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\n\u003cb data-mce-fragment=\"1\"\u003eAhimsa in Jainism and its Significance Today\u003c\/b\u003e\u003cbr data-mce-fragment=\"1\"\u003eViews on Ahimsa, Compassion and Samyaktva in Jainism\u003cbr data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eKristi Wiley\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" data-mce-fragment=\"1\"\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Jaina Response to Terrorism\u003cbr data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eKim Skoog\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" data-mce-fragment=\"1\"\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAhimsa and \"Just War\" in Jainism\u003cbr data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003ePadmanabh S. Jaini\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" data-mce-fragment=\"1\"\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNonviolence for All\u003cbr data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eSatish Kumar\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" data-mce-fragment=\"1\"\u003e62\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd valign=\"top\" data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eII.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\n\u003cb data-mce-fragment=\"1\"\u003eAnekantavada in Jainism and Contemporary Context\u003c\/b\u003e\u003cbr data-mce-fragment=\"1\"\u003eMahavira, Anekantavada, and the World Today\u003cbr data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eSamani Charitrapragya\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" data-mce-fragment=\"1\"\u003e75\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eWhy is Anekantavada Important?\u003cbr data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eJohn M. Koller\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" data-mce-fragment=\"1\"\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAnekanta, Ahimsa and the Question of Pluralism\u003cbr data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eAnne Vallely\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" data-mce-fragment=\"1\"\u003e99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAnekanta in Present-Day Social Life\u003cbr data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eKamla Jain\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" data-mce-fragment=\"1\"\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBeyond Anekantavada: A Jain Approach to Religious Tolerance\u003cbr data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003ePaul Dundas\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" data-mce-fragment=\"1\"\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eReligious Dissonance and Reconciliation: The Haribhadra Story\u003cbr data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eChristopher Key Chapple\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" data-mce-fragment=\"1\"\u003e137\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd valign=\"top\" data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIII.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\n\u003cb data-mce-fragment=\"1\"\u003eJainism in History Textbooks and in Art and Epigraphy\u003c\/b\u003e\u003cbr data-mce-fragment=\"1\"\u003eJainism and Mahavira in Indian History Textbooks\u003cbr data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eTara Sethia\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" data-mce-fragment=\"1\"\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eExemplars of Anekanta and Ahimsa: The Case of the Early Jains of Mathura in Art and Epigraphy\u003cbr data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eSonya Quintanilla\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" data-mce-fragment=\"1\"\u003e187\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd colspan=\"2\" data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eGlossary\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd valign=\"top\" data-mce-fragment=\"1\"\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd colspan=\"2\" data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eBibliography\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd valign=\"top\" data-mce-fragment=\"1\"\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd colspan=\"2\" data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eNotes on Contributors\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd valign=\"top\" data-mce-fragment=\"1\"\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd colspan=\"2\" data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAppendix\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd valign=\"top\" data-mce-fragment=\"1\"\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd colspan=\"2\" data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIndex\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd valign=\"top\" data-mce-fragment=\"1\"\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Tara Sethia","offers":[{"title":"Default Title","offer_id":43428526915722,"sku":"","price":595.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/51ofFdIeRQL._AC_UF1000_1000_QL80.jpg?v=1692956117"},{"product_id":"a-visit-to-shatrunjaya","title":"A Visit to Shatrunjaya","description":"\u003cp style=\"text-align: left;\"\u003eThe Holiest Hill Shatrunjaya is before us with its peak beautified with thousands of Jain Temples. The ridges of the two hills, two thousand feet above sea level, are crowded with an incredible collection of temples and shrines of very varied description and size. The highest part of the mountain top is occupied by the Shri Adishwar Temple, a particularly ornate building dating from 1530 AD but situated on the site on a very much earlier temple dating from the time of Lord Adishwar, thousands of thousands of centuries before.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBuilt in different centuries, these temples big and small richly carved into a breathtaking splendour, give us an impression of Temple City. With many repairs and resurrections, these temples stand erect as a vigorous youngman on the precious thronee of Shatrunjaya Hill. In the middle the temple of Adinath glows with itssuperb beauty. Here you find every white, red, yellow and pink marble smiling at you with fine art and carvings. Each and every stone is ready to speak to you its own history. \u003c\/p\u003e","brand":"Acharya Sri Gunratna Surishwarji Maharaja","offers":[{"title":"Default Title","offer_id":43737095766154,"sku":"","price":500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Scan0001_5b89a3bc-06c4-4ac4-ad46-2b12213d1b7e.jpg?v=1695097975"},{"product_id":"nyayapravesakasastra","title":"Nyayapravesakasastra","description":"\u003c!----\u003e","brand":"Muni Jambuvijayaji","offers":[{"title":"Default Title","offer_id":43917144359050,"sku":"","price":795.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Nyayapravesakasastra.jpg?v=1698294482"},{"product_id":"good-night-good-life-118-wise-advices-and-jain-psychology","title":"Good Night \u0026 Good Life","description":"\u003c!----\u003e","brand":"Aacharya Shree Rashmiratnasuri M.S.","offers":[{"title":"Default Title","offer_id":44192698105994,"sku":"","price":306.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/GoodNight_GoodLife_72f04fb1-196d-4a97-8e27-ffd79b9b974c.jpg?v=1761034893"},{"product_id":"harmless-souls","title":"Harmless Souls","description":"\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Book\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eHarmless Souls considers doctrinal change and its implication for religious practice in early Jainism. It focuses on evolving views about the conditions necessary for karmic bondage and the liberation of embodied souls, as described in parts of the early Svetamhara canon, Umasvati's Tattvartha Sutra, and the major works of Kundakunda. Particular attention is paid to the roles that knowledge and self-realisation play on Kundakunda's path to liberation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe strategies used to preserve ascetic discipline when faced by the challenge of this emphasis on gnosis are explored in the light of various interpretations of Kundakunda's 'two truths' doctrine. It is concluded that, although significant doctrinal changes do take place, these are not permitted to affect Jaina practice, for it is just such ascetic practice which constitutes and preserves the distinctive religious and social identity of the Jaina community.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eWill Johnson was educated at the University of Sussex and Wolfson College, Oxford, where he was Michael Coulson Research Fellow in Indology from 1991 to 1992. He is now Lecturer in Religious Studies at the University of Wales, Cardiff. He is currently working on a book on Jaina art, and a translation of the Sauptikaparvan of the Maltabluirata. He has recently published a new transla-tion of the Bhagavad Cita.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThis book is a revised version of my thesis, 'The Problem of Bondage in Selected Early Jaina Texts', approved for the D.Phil. degree at Oxford University in 1990. I am grateful to Wolfson College, Oxford, where the original thesis was written, for electing me Michael Coulson Research Fellow in Indology from 1991-1992, thus enabling me to begin work on the revised version.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eI am also most grateful for the support of the Boden Fund, without which I would have been unable to complete the original thesis, and which also made a grant towards the cost of producing the typescript. The Bhogilal Leherchand Institute of Indology, Delhi, provided me with a research scholarship to study in their library during the early stages of revision in 1990. I take this opportunity to thank Mr. Narendra Prakash Jain of Motilal Banarsidass, Mr. Raj Kumar Jain, and the administrators and staff of the Institute for their hospitality. My intellectual and academic debts are many - to Alan Williams and Partha Mitter, who encouraged me as an undergraduate at Sussex to believe I could go on to do research, to Jim Benson who taught me elementary Sanskrit so intensively, and to Alexis Sanderson who taught me more Sanskrit and gave generous advice on many subjects.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eI should also like to thank the examiners of the thesis, Friedhelm Hardy and Roy Norman for their criticisms and suggestions, which I have attempted to incorporate into the revised version. My principal and overriding debt is to Richard Gombrich; who taught me Prakrit and gave me a level of encouragement, advice and support far in excess of the most rigorous standards of professorial responsibility. I could not have hoped for a better supervisor or to have worked under a more inspiring scholar.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eMy greatest personal debt is to my wife, Patricia, who has more than once suspended her own academic work to enable me to press on with mine. To her, and to our soon, Jonathan, I dedicate this book.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe ascetic practices of early Jainism are conditioned by three different but intertwined concepts or beliefs. First, that virtually all matter is alive, in the sense of containing life-monads or souls. Second, that doing harm to living beings is wrong. Third, that actions inevitably have results which affect the future condition and future births of the actor.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eIf souls (jiva) are ubiquitous, then it is clearly very difficult to do any action at all without harming them. Such harming action (himsa) is believed to result in karmic bondage; that is to say, the soul is invaded and weighted down by subtle matter which ensures that at death the jiva is reborn in this or another world (samsara), rather than rising to a state of liberation and omniscience at the top of the universe. Consequently, the more harm one does, the heavier the bondage and the worse the rebirth. In short, according to these beliefs, an ordinarily active life in the world will almost inevitably involve too much himsc7, and therefore bondage, for the actor to have any realistic hope of even a good rebirth, let alone liberation. On the other hand, to avoid such bondage, it is essential to observe the vow of non-injury (ahirpsa) towards all creatures. The central concern of Jaina practice, therefore, is to establish a means of conducting oneself which (ideally) entails no hirpsa and thus no further bondage. (An important secondary concern is, of course, to get rid of the karma one has already accumulated.) Given the above conditions, this is clearly a very difficult undertaking, requiring special, ascetic restraints. It is particularly problematical for ordinary householders; in fact, prima facie, 'lay Jainism' would seem to be a contradiction in terms.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eBut Jainism did develop as a religion, as opposed to a personal soteriology - a religion which acquired lay followers and then (numerically, at least) came to be dominated by them. Therefore, it is my purpose in the first part of this work to consider the manner in which this religion developed, and I shall do so by examining both the ways in which the needs and circumstances of the laity were reconciled (in so far as they were) with early, purely ascetic doctrines, and the further problems to which such an enterprise inevitably gave rise. The first textual synthesis of Jaina doctrine, Umasvati's Tattvartha Sutra, attempts just such a reconciliation of ascetic and lay concerns. It does so, as we shall see, through a mixture of doctrinal reformulation, doctrinal rejuxtaposition, and doctrinal expansion. Crucial to the new synthesis is the postulation and development of a proper (i.e. technical) doctrine of the mechanism of bondage. That is to say, the way in which karmic matter is attracted and bound to the soul is precisely delineated for the first time.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThis, however, gives rise to some internal contradictions: the new doctrine is apparently incompatible with certain aspects of canonical teaching. But it is precisely through the examination of these contradictions that it becomes possible to infer what is significantly new about the Tattvcrtha Sutra's mechanism of bondage. (For the content of that canonical teaching, and the ascetic practices which are founded on it, I shall refer to the earliest parts of the Svetambara canon, contrasting the doctrines found there with their reformulation and transformation in the Tattvartha Sutra.)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eIn short, by examining the question of what is perceived to be the immediate cause of bondage, and considering how the answer changes throughout Jainism's early history, it is possible to chart the way in which the religion grew beyond the extreme asceticism of its roots and delineate some of the incompletely resolved tensions to which that growth gave rise. The ways in which apparently insuperable theoretical contradictions are overcome, or evaded, in the actual practice of ascetics and Laity, will be discussed in the conclusions to Part I.\u003c\/p\u003e","brand":"William J. Johnson","offers":[{"title":"Default Title","offer_id":44234372350090,"sku":"","price":695.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nat971.png?v=1706098668"},{"product_id":"viyahapannatti-bhagavai","title":"Viyahapannatti (Bhagavai)","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe Viyahapannatti (Vyakhyaprajnapati) or Bhagavai (Bhagavati) is the fifth Anga of the Jaina Svetambara Canon. It is as the title says a Proclamation of Explanations' viz. of explanations given as a rule by Mahavira the founder of Jainism, in answer to questions raised by his disciples in most cases Goyama Indabhui. Experts have described this monumental work as an omnium gatherum, a tohu bohu etc.: its questions and answers, as a matter of fact, deal with a bewildering variety of topics, embracing all the important domains of the Jaina doctrine; moreover its teachings are presented in many different forms.\u003c\/span\u003e\u003c\/p\u003e","brand":"Jozef Deleu","offers":[{"title":"Default Title","offer_id":44257982644362,"sku":"","price":595.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/977_2048x2048_972fe7f3-c5c8-4354-80df-30e3144d7cfb.png?v=1706775721"},{"product_id":"jaina-sutras-set-of-2-vol","title":"Gaina Sutras (Jaina Sutras) (Set of 2 Vol)","description":"\u003ccenter data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eVolume-I\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe origin and development of the Gaina sect is a subject on which some scholars still think it safe to speak with a sceptical caution, though this seems little warranted by the present state of the whole question; for a large and ancient literature has been made accessible, and furnishes ample materials for the early history of the sect to all who are willing to collect them. Nor is the nature of these materials such as to make us distrust them. We know that the sacred books of the Gainas are old, avowedly older than the Sanskrit literature which we are accustomed to call classical. Regarding their antiquity, many of those books can vie with the oldest books of the northern Buddhists. As the latter works have successfully been used as materials for the history of Buddha and Buddhism, we can find no reason why we should distrust the sacred books of the Gainas as an authentic source of their history. If they were full of contradictory statements, or the dates contained in them would lead to contradictory conclusions, we should be justified in viewing all theories based on such materials with suspicion. But the character of the Gaina literature differs little in this respect also from the Buddhistical, at least from that of the northern Buddhists. How is it then that so many writers are inclined to accord a different age and origin to the Gaina sect from what can be deduced from their own literature? The obvious reason is the similarity, real or apparent, which European scholars have discovered between Gainism and Buddhism. Two sects which have so much in common could not, it was thought, have been independent from each other, but one sect must needs have grown out of, or branched off from the other. This a priori opinion has prejudiced the discernment of many critics, and still does so. In the following pages I shall by to destroy this prejudice, and to vindicate that authority and credit of the sacred books of the Gainas to which they are entitled. We begin our discussion with an inquiry about Mahavira, the founder or, at least, the last prophet of the Gaina church. It will be seen that enough is known of him to invalidate the suspicion that he is a sort of mystical person, invented or set up by a' younger sect some centuries after the pretended age of their assumed founder.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Gainas, both Svetambaras and Digambaras, state that Mahavira was the son of king Siddhartha of Kundapura or Kundagrama. They would have us believe that Kundagrama was a large town, and Siddhartha a powerful monarch. But they have misrepresented the matter in overrating the real state of things, just as the Buddhists did with regard to Kapilavastu and Suddhodana. For Kundagrama is called in the Akaranga Sutra a samnivesa, a term which the commentator interprets as denoting a halting-place of caravans or processions. It must therefore have been an insignificant place, of which tradition has only recorded that it lay in Videha (Akaranga Sutra Il, 15, \u0026amp; 17). Yet by combining occasional hints in the Bauddha and Gaina scriptures we can, with sufficient accuracy, point out where the birthplace of Mahavira was situated; for in the Mahavagga of the Buddhists 1 we read that Buddha, while sojourning at Kotiggama, was visited by the courtezan Arnbapali and the Likkhavis of the neighbouring capital Vesali, From Kotiggama he went to where the Natikas (lived). There he lodged in the Natika Brickhall, in the neighbourhood of which place the courtesanAmbapali possessed a park, Ambapalivana, which she bequeathed on Buddha and the community. From there he went to Vesali, where he converted the general-in-chief (of the Likkhavis), a lay-disciple of the Nirgranthas (or Gaina monks). Now it is highly probable that the Kotiggama of the Buddhists is identical with the Kundaggama of the Gainas. Apart from the similarity of the names, the mentioning of the Natikas, apparently identical with the Gnatrika Kshatriyas to whose clan Mahavira belonged, and of Siha, the Gaina, point to the same direction. Kundagrama, therefore, was probably one of the suburbs of Vaisali, the capital of Videha. This conjecture is borne out by the name Vesalie, i. e. Vaisalika given to Mahavira in the Sutrakritanga I,3. The commentator explains the passage in question in two different ways, and at another place a third explanation is given. This inconsistency of opinion proves that there was no distinct tradition as to the real meaning of Vaisalika, and so we are justified in entirely ignoring the artificial explanations of the later Gainas. Vaisalika apparently means a native of Vaisali : and Mahavira could rightly be called that when Kundagrama was a suburb of Vaisali; just as a native of Turnham Green may be called a Londoner. If then Kundagrama was scarcely more than an outlying village of Vaisali, it is evident that the sovereign of that village could at best have been only a petty chief. Indeed, though the Gainas fondly imagine Siddhartha to have been a powerful monarch and depict his royal state in glowing, but typical colours, yet their statements, if stripped of all rhetorical ornaments, bring out the fact that Siddhartha was but a baron; for he is frequently called merely Kshatriya - his wife Trisala is, so far as I remember, never styled Devi, queen, but always Kshatriyani. Whenever the Gnatrika Kshatriyas are mentioned, they are never spoken of as Siddhartha's Samantas or dependents, but are treated as his equals. From all this it appears that Siddhartha was no king, nor even the head of his clan, but in all probability only exercised the degree of authority which in the East usually falls to the share of landowners, especially of those belonging to the recognised aristocracy of the country. Still he may have enjoyed a greater influence than many of his fellow-chiefs; for he is recorded to have been highly connected by marriage. His wife Trisala was sister to Ketaka, king. of Vaisali '. She is called Vaidehi or Videhadatta , because she belonged to the reigning line of Videha.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBuddhist works do not mention, for aught I know, Ketaka, king of Vaisali ; but they tell us that the government of Vesali was vested in a senate composed of the nobility and presided over by a king, who shared the power with a viceroy and a general-in-chief \". In Gaina books we still have traces of this curious government of the Likkhavis; for in the Nirayavali Sutra it is related that king Ketaka, whom Kunika, al. Agatasatru, king of Kampa, prepared to attack with a strong army, called together the eighteen confederate kings of Kasi and Kosala, the Likkhavis and Mallakis, and asked them whether they would satisfy Kunika's demands or go to war with him. Again, on the death of Mahavira the eighteen confederate kings, mentioned above, instituted a festival to be held inmemory of that event, but no separate mention is made of Ketaka, their pretended sovereign. It is therefore probable that Ketaka was simply one of these confederate kings and of equal power with them. In addition to this, his power was checked by the constitution of Vesali, So we are enabled to understand why the Buddhists took no notice of him, as his influence was not very great, and, besides, was used in the interest of their rivals. But the Gainas cherished the memory of the maternal uncle and patron of their prophet, to whose influence we must attribute the fact, that Vairali used to be a stronghold of Gainism, while being looked upon by the Buddhists as a seminary of heresies and dissent.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContents\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003ctable width=\"100%\" data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"20%\" data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd width=\"70%\" data-mce-fragment=\"1\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd width=\"10%\" data-mce-fragment=\"1\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAkaranga Sutra\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eFirst Book\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKnowledge of the Weapon\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eConquest of the World\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHot and Cold\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 4\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRighteousness\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 5\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eEssence of the World\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 6\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCleaning\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 7\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLiberation\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e62\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 8\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Pillow of Righteousness\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eSecond Book\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eFirst Part\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBegging of Food\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBegging for a Couch\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eWalking\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 4\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eModes of Speech\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 5\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBeggihg of CIothes\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 6\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBegging for a Bowl\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e166\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 7\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRegulation of Possession\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eSecond Part\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 8\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e178\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 9\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 10\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 11\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 12\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 13\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 14\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e188\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eThird Part\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 15\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Clauses\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eFourth Part\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 16\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Liberation\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eKalpa Sutra\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLives of the Ginas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e217-285\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLife of Mahavira\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e217-270\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e218\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 4\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 5\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLife of Parsva\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e271-275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLife of Arishtanemi\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e276-279\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eEpochs of the intermediate Tfrthakaras\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e280\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLife of Rishabha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e281-285\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eList of the Sthaviras\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e286-295\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRules for Yatis\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e296-311\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIndex\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e313-320\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTransliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e321-324\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eVolume-II\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003eTen years have elapsed since the first part of my translation of Gaina Sutras appeared. During that decennium many and very important additions to our knowledge of Gainism and its history have been made by a small number of excellent scholars. The text of the canonical books, together with good commentaries in Sanskrit and Guzerati, has been made accessible in fair editions published by native scholars in India. Critical editions of two of them have been published by Professors Leumann and Hoernle and the latter scholar has added a careful translation and ample illustrations to his edition of the text. A general survey of the whole Gaina literature has been given by Professor Weber in his catalogue of the Berlin Manuscripts and in his learned treatise on the sacred literature of the Gainas. The development of Gaina learning and science has been studied by Professor Leumann, and some Gaina legends and their relations to those of the Brahmans and Buddhists have been investigated by the same scholar. An important document for our knowledge of the old history of the Svetarnbara sect has been edited by myself, and the history of some of their Gakkhas has been made known from their lists of teachers by Hoernle and Klatt. The last-named scholar, whom we have all but lost by this time, has prepared a biographical dictionary of all Gaina writers and historical persons, and he has issued specimens of this great Onomasticon, while Hofrat Buhler has written a detailed biography of the famous encyclopaedist Hernakandra. The same scholar has deciphered the ancient inscriptions, and discussed the sculptures excavated by Dr. Fuhrer at Mathura, and the important inscriptions at Sravana Belgola have been edited by Mr. Lewis Rice ; M. A. Barth has reviewed our knowledge of Gainism, and likewise Buhler in a short paper. Lastly Bhandarkar has given a most valuable sketch of the whole of Gainism. All these additions to our knowledge of Gainism (and I have but mentioned the most remarkable ones) have shed so much clear light on the whole subject that little room is left now for mere guesswork, and the true historical and philological method can be applied to all its parts. Still some of the principal problems require elucidation, while the proffered solution of others is not accepted by all scholars. I, therefore, gladly avail myself of this opportunity to discuss some of the disputed points, for the settling of which the works translated in this volume offer valuable materials.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eIt is now admitted by all that Nataputta (Gnatriputra), who is commonly called Mahavira or Vardhamana, was a contemporary of Buddha; and that the Niganthas 8(Nirgranthas), now better known under the name of Gainas or Arhatas, already existed as an important sect at the time when the Buddhist church was being founded. But it is still open to doubt whether the religion of the early Nirgranthas was essentially the same as that taught in the canonical and other books of the present Gainas, or underwent a great change up to the time of the composition of the Siddhanta. In order to come nearer the solution of this question, it may be desirable to collect from the published Buddhist works, as the oldest witnesses we can summon, all available information about the Niga1ttltas, their doctrines and religious practices.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eIn the Anguttara Nikaya, III, 74, a learned prince of the Likkhavis of Vaisali, Abhaya gives the following account of some Nigantha doctrines: 'The Nigantha Nataputta, sir, who knows and sees all things, who claims perfect knowledge and faith (in the following terms): \"walking and standing, sleeping or waking, I am always possessed of perfect knowledge and faith;\" teaches the annihilation by austerities of the old Karman, and the prevention by in activity of new Karman. When Karman ceases, misery ceases; when misery ceases, perception ceases ; when perception ceases, every misery will come to an end. In this way a man is saved by pure annihilation of sin (niggara) which is really effective.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe Gaina counterpart to these tenets can be collected from the Uttaradhyayana XXIX. ‘By austerities he cuts off Karman,' § 27. 'By renouncing activity he obtains inactivity; by ceasing to act he acquires no new Karman, and destroys the Karman he had acquired before,' § 37. The last stages in this process are fully described in §§ 71, 72. And again, in XXXII, v. 7, we read: 'Karman is the root of birth and death, and birth and death they call misery.' The nearly identical verses 34,47,60, 73, 86, 99 may be thus condensed: 'But a man who is indifferent to the object of the senses, and to the feelings of the mind [this comes nearest to the Buddhist vedana, perception], is free from sorrows; though still in the Samsara, he is not afflicted by that long succession of pains just as the leaf of the Lotus (is not, moistened) by water.'\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe above assertion that Nataputta claimed the possession of perfect knowledge and faith, requires no further proof; for it is one of the fundamental dogmas of the Gainas.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eAnother piece of information about Nigantha doctrines may be gathered from the Mahavagga VI, 3 (S. B. E., vol. xvii, p. 108 ff.) There a story is told of Siha, the general of the Likkhavis, who was a lay disciple of Nataputta. He wanted to pay the Buddha a visit, but Nataputta tried to dissuade him from it, because the Niganthas held the Kriyavada, while the Buddha taught the Akriyavada, Siha, however, setting his master's prohibition at nought, went to the Buddha on his own account, and was, of course, converted by him. Now the statement that the Niganthas embraced the Kriyavada is borne out by our texts; for in the Sutrakritanga I, 12, 21, below, p. 319, it is said that a perfect ascetic' is entitled to expound the Kriyavada ;' and this doctrine is thus expressed in the Akaranga Sutra I, I, 1, 4 (part i, p. 2): 'He believes in soul, believes in the world, believes in reward, believes in action (believed to be our own doing in such judgments as these): \"I did it;\" \"I shall cause another to do it;\" \" I shall allow another to do it.\" ,\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eAnother lay disciple of Mahavira, converted by the Buddha, was Upali. As narrated in the Magglzima Nikaya 56, he ventured upon a dispute with him whether the sins of the mind are heaviest. as the Buddha teaches. or the sins of the body, as the Nigantha Nataputta contends. In the beginning of the discourse Upali states that his master uses the term danda, punishment, for what is commonly called kamma, deed, act. This is true, though not quite to the letter; for the word kamma occurs also in the Gaina Sutras in that sense. The term danda, however, is at least as frequently used. Thus, in the Sutrakritanga II, 2, p. 357 ff., the thirteen kinds of 'committing sins' are treated of, and in the first five cases the word which I have translated 'committing sins' is in the original dandasamadane, and in the remaining cases kiriyathan e, i. e. kriyasthana.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\" data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"20%\" data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd width=\"70%\" data-mce-fragment=\"1\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd width=\"10%\" data-mce-fragment=\"1\"\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eUttaradhyayana\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOn discipline (especially for pupils)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOn troubles. (About the twenty-two things that cause trouble to monks)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e8\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe four requisites (for the attainment of beatitude)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 4\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eImpurity. (Carefulness required for obtaining the end).\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 5\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDeath against (and with) one's will\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 6\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe false ascetic. (Wrong conduct leads to perdition, right conduct to salvation)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 7\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe parable of the ram, \u0026amp;c. (illustrative of the folly of the sinner who misses his chance of reaching a more exalted state of existence)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 8\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKapila's verses (in praise of good conduct)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 9\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Pravragya of king Nami. (A dialogue between him and Indra who advised him to retain the royalty)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 10\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe leaf of the tree. (A sermon by Mahavira on the punishment of the sinner and the reward of the righteous)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 11\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe very learned (monk; his virtues and his superiority)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 12\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHarikera, (a Kandala, turned monk; his victory over a Brahman, whom he converts)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 13\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKitra and SambhUta. (A dialogue on the vanity of worldly pleasures)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 14\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIshukdra. (A legend, illustrating the excellence of a monastic life)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 15\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe true monk; (how he should conduct himself)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 16\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe ten conditions of perfect chastity\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 17\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe bad Sramana; (what a monk should avoid)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 18\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSangaya. (King S. turned monk; he preaches that the state of a monk is preferable to that of a king; illustrations from Gaina history)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e80\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 19\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe son of Mriga. (On the punishment in the hells)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 20\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe great duty of the Nirgranthas. (A dialogue between king Srenika and a monk on the happiness obtained by righteousness. The bad monk is lost)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e100\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 21\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSamudrapala, (turned monk. On the duties of a monk)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 22\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRathanerni. (The renunciation of Arishtranemi, his wife Ragimati exhorts Rathanerni)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 23\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKesi and Gautama. (The followers of Parrva are brought over to the church of Mahavira)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 24\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Samitis (and the Guptis)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 25\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe true sacrifice. (GayaghOsha, the monk, converts Vigayaghosha, the Brahman)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 26\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe correct behaviour (of monks during the several parts of day and night)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e142\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 27\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe bad bullocks (compared to bad pupils by Garga)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 28\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe road to final deliverance. (On the fundamental principles of Gainism)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 29\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe exertion in righteousness. (On the seventy-three articles necessary for reaching perfection)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 30\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe road of penance. (On external and internal austerities)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 31\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMode of life. (A list of articles of the Gaina faith according to the number of their subdivisions)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 32\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe causes of carelessness; (what excites the passions and produces Karman)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 33\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe nature of Karman, (and the subdivisions of it)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e192\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 34\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOn Lesya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e196\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 35\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe houseless monk. (The cheif duties of a monk)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 36\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOn living beings and things without life. (The contents of this Lecture are detailed in note 2, pp. 206, 207)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eSutrakritanga\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eFirst Book\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe doctrine. (On some heretical doctrines)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e235-248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e(Materialists, v. 8; Vedantins, v. 9; other materialists, vv. I I, 12; Akriyavdins, v. 13; forerunners of the Vaiseshikas.v. 15; Bauddhas, v. 17; Ganayas, v, 18)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e(Fatalists, vv. 1-3; Agnostics, v. I7; Kriyavadins, v. 24; Buddhists, vv. 25-28, cf. p. 414)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e(Pauranikas, vv. 6-8; the followers of Gosala, vv. r r , 12; Vainayikas, v. 14)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e(Some popular beliefs, vv. 6, 7 Conclusion)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe destruction of Karrnan ; (how to lead a holy life)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e249-261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e253\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe knowledge of troubles\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e261-271\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e(A monk encounters many difficulties) .\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e(He is tempted back to domestic life)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e(He easily desponds. The opinion refuted that a monk should not provide a sick brother with food)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 4. (Several objections removed)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e268\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 4\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKnowledge of women\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e271-278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e(How women tempt a monk)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e271\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e(How they treat him afterwards)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 5\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDescription of the hells .\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e279-286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e279\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e283\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 6\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePraise of Mahavira\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e287\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 7\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDescription of the wicked. (No living beings should be destroyed; no merit in ablutions and tending the sacrificial fire. A monk should not be selfish)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e292\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 8\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOn exertion. (Exertion not leading to works recommended)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e297\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 9\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Law. (What a monk should abstain from)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 10\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCarefulness. (Some more injunctions and prohibitions)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e306\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 11\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Path. (The same subject continued and concluded)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e310\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 12\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe creed. (On the four heresies: Agnosticism, v. 2; Vinayavdda, v. 3 ; Akriyavdda, vv. 4-10; Kriyavada, v. I I ff.)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e315\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 13\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe real truth. (Some duties of a pious monk)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e320\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 14\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Nirgrantha. (The same subject continued)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e324\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 15\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Yamakas. (Miscellaneous topics treated in artificial verses)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 16\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe song. (On the virtues of a true monk)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eSecond Book\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Lotus. (The parable of the Lotus. The Materialists, § 14 ff. Another school of Materialists and the forerunners of the Vaiseshikas, § 20 ff. The Vedintins, § 25 ff. The fatalists, § 30 ff. Exhortation to follow the true Law, § 35 ff.)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOn activity. (The twelve kinds of committing sin, and sinless actions. Some wicked practices described, § 25 ff. Some more wicked practices, § 60 ff. Right conduct of monks, § 69 ff.; of laymen, § 75 ff. Re- futation of the 363 heretical philosophical sch\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e355\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKnowledge of food. (On the generation of living beings) .\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e388\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRenunciation of activity. (An action is sinful though it be done unconsciously)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e398\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eFreedom from error; (what should be maintained and what not)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e405\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eArdraka; (his dispute with Gosala, a Buddhist, a Vedic priest, a Vedantin, and a Hastitapasa)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e409\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNalanda. (Udaka, a follower of Parsva, is converted by Gautama)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e419\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIndex of Names and Subjects\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e437\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIndex of Sanskrit and Prakrit Words\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e443\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTransliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e453\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Hermann Jacobi","offers":[{"title":"Default Title","offer_id":44277554643082,"sku":"","price":1500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Gaina_Sutras_Jaina_Sutras_Set_of_2_Vol.png?v=1774853898"},{"product_id":"role-of-space-time-in-jainas-syadvada-quantum-theory","title":"Role of Space-Time In Jaina's Syadvada \u0026 Quantum Theory","description":"\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe book presents the view of the Einstein Theory regarding the unification of space-time and its role of the Jainism in perceptive of the modern age and also shows that the quantum theory which has to be of further advancement in view of the logical operations which created an empirical new standpoint of the world. In fact the book discusses how the Eastern and Western thoughts of space and time which is simultaneously playing part in the contemporary world. The book contains following chapters; Ch.1 Advent of Space-time, Ch.2 Jaina’s View of Reality as Modern Thoughts of Space and Time, Ch.3 Quantum Theory role in Deviant Logic, Ch.4 Role of Universals Thought Experiment : Reductio ad Absurdum, Ch.5 General Theories of Space-Time, and Ch.6 Logico- Spatio-Temporal Space\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe main significance of this book is to emphasize the role of space and time and the importance of \"indeterminacy\" played by Syadvada in Jainas Philosophy along with the Physicist Heiserberg's \"Uncertaincy Principle\" in Quantum Mechanics. Also with the importance of the unification of Space-Time by the great physicist and philosopher Einstein. For further information I have provided \"truth-tables\" of Jainas Syadvada and Quantum Logic.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThis book is written in view of the Einstein Theory regarding the unification of space-time and its role of the ancient schools (mainly Jainas) in perceptive of the modern age and also shows that the quantum theory which has to be of further advancement in view of the logical operations which created an empirical new standpoint of the world. In fact the book discusses how the Eastern and Western thoughts of space and time which is simultaneously play part in the contemporary world.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eIn Chapter I, the advent of the 20th Century, ventures into ancient thinking of old schools who could visualise modern ideas of space and time and quantum theory theory.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eIn Chapter II, we in this book select the ancient schools of Jainas because I find it most suitable in view of the unification of space-time in the 20th century. The Jainas idea of space and time were exposed by their \"Syadvada Theory\" of seven possibilities.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e7 In Chapter II, shows that the macroscopic ideas of classical logic were not sufficient to microscopic fields, in respect of Quantum (Deviant) Logic. This is in view of the In Chapter IV, we have a general survey of space time and other aspects of varied ideas. The following are listed below:-\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e1. Role of Universal.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e2. Thoughts Experiments.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e3. Reductio ad Absurdum.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eIn Chapter V, we have the General Theories of Space-Time with a topological manifold and co-ordination of space-time.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eLastly, the conclusively Chapter VI, contains the paper that I have read in a seminar in Berlin (1992 July). It mentions the Heterologic angle with an empirical standpoint of (a) Probability in the physical sciences and (b) possibility in social sciences. However, in the above Chapter VI, at the moment, I select the probability section. Also I mentioned a matrix formulation of space-time and a geometrical structure of it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe Reader is requested to note that no diacritical marks are made for Sanskrit words.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eI wish you all a good reading and a serious thought of \"indeterminacy\" in our todays \"Micro-World\" passed by the jet-set world at the end of the 20th century. May be the ‘indeterminacy’ of the *Micro-World’ as it appears in today world, may change by the beginning of the 21st century. The \"strict causality’ of Newton, may loosen the causality in the 21st century.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Filita Bharucha","offers":[{"title":"Default Title","offer_id":44281280725130,"sku":"","price":500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nas055.png?v=1707372900"},{"product_id":"the-unknown-pilgrims-the-voice-of-the-sadhvis-the-history-spirituality-and-life-of-the-jaina-women-ascetics","title":"The Unknown Pilgrims","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWith a Presentation by Raimon Panikkar Translated from the French by Mary Rogers\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eFrom the Jacket\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis book permits us to penetrate within one of the most ancient ascetic spirituality, that followed by some 6000 Jaina women ascetics.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWritten with their collaboration, it presents to the reader their life of radical renunciation of which one of the hallmarks is incessant pilgrimage, a regular shifting from one place to the next in a sustained striving towards self-purification, a striving of which the final goal is Nirvana.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHere then we have before us the whole Jaina tradition, presented through scriptures, ancient texts, biographies, epigraphy and iconography. Here too we may observe it’s out workings in contemporary daily life and its contribution to inter-cultural and inter monastic encounter.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFurthermore, it is not without interest that this study finds its own proper place in an age which is rediscovering feminine values. At a time when so many people are taking a deep interest in Asian spiritualities we find here an original and strictly- defined spiritual path and also a spiritual teaching whose strength and subtlety merit our attention and invites us to embark on an authentic spiritual journey.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eN. Shanta, of French origin, is settled in India for more than 40 years where she works for Prof. R. Panikkar in the field of Religion and Philosophy. Besides, her field of study and research is about the Women Monastic Traditions in Asia. She is presently doing a study on Buddhist Women Monasteries in Himalayan Countries.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eOne opens only with great respect such a book that reveals a rare harmonious combination of spiritual experience and rigorous scholarship, of heart and mind.\"\u003cbr data-mce-fragment=\"1\"\u003eArmand Veilleux, in Aide Intermonastere.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThere is much information in this book that has been unavailble to Western readers... She is the first Western author to pay adequate attention to the fundamental need always to distinguish among the four major sects of the Jainas.\"\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eJohn Cort, Harward University, in Journal of Asian Studies\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAuthor’s Preface\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAnanta krtajnata: infinite gratitude\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eDuring several years, on the track of the Sadhvis, I had to combine a life of study with a life on pilgrimage. My Masters were the Agamas and the works of the Sages, and gradually and as need required and as I little by little absorbed the ideas of the teaching, the rules of life and accounts of their tradition and history, I went to consult the Sadhvis and Aryikas upon these questions, as well as certain Munis and scholars. Before setting out to meet the Sadhvis I had to discover their whereabouts, which was only possible thanks to the kindness of lay members of the community, who helped me in this search. This done, I had to apply to the secretary of the local committee to ascertain the duration of their stay in such or such a place, and then find for myself a place to lodge. All these proceedings put me in touch with numerous Jainas. During my stays close to the Sadhvis hospitality was given to me either by a neighbouring family or by the committee in charge of a dharmashala of the town or pilgrim—place, or sometimes by friends of my own who happened to live within easy range.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI used to set off from Varanasi, where I lived up to 1979, for several months, armed with my notes and some of my books; I left the plains of the North where the summer is scorching to ‘repair to regions where I knew the Sadhvis would come to spend the monsoon months and where I was sure to find a good library. During these periods certain communities, some composed of friends already known to me and others of persons hitherto unknown, had the kindness to welcome me. Thus in the course of my wanderings, as well as meeting a large number of Sadhvis and also some Munis, I was given lodgement not only by Jaina families or dharmashalas, but also by members of Christian religious groups that I would not otherwise have had an opportunity to meet. My encounters with the Sadhvis gave me a chance to learn a lot from them, to experience a Jaina ecumenism while I lived among Jainas of different groupings and a still wider ecumenism when I was the guest of communities attached to different churches.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt was only possible for me to continue this task of assimilation, of deepening and unremitting concentration that a study like this, rooted as it is in the day to day life of its subjects, demands thanks to the sympathy, knowledge, support and welcome of many people. No word could possibly express fully my infinite gratitude. I cannot be content to record simply a list of names but prefer, rather, to try to stay as near as I can to the situation of these past years by recalling, if not all the names known to me, at least a great proportion of them and by stating the particular part they played in the accomplishing of this study (and sometimes, of course, one or other performed several functions therein).\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eGiven the variety of places and the span of years involved, the simplest thing is to follow a geographical order. I must add that up till 1975, being fully involved in another project, I was able to give only a very limited amount of time to the present study. However, as my interest in the subject was already fully awakened and the subject so vast, I tried to work a little on it each day and to take eagerly every chance that Came my Way to make new contacts.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eInstruction, Kindliness and general concern on the part of scholars At Varanasi: Professor M. Metha, during the course of many years, when he was director of the P.V. Institute, ungrudgingly answered my marry questions and gave me wise counsel; at the end of ‘79 he most kindly helped me to revise my first draft at the University of Pune where he is at present a Professor. I would like to express to him my warmest thanks.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\" data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"15%\" data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd width=\"75%\" data-mce-fragment=\"1\"\u003ePresentation. R. Panikkar\u003c\/td\u003e\n\u003ctd width=\"10%\" data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAuthor’s Preface\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTechnical note\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTranscription and pronunication\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eUse of\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003eSanskrit \u003c\/span\u003eterms\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTexts quoted\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe names “Sadhvi” and “Aryika”\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eReferences to the notes to translations and contemporary works in Hindi\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e6.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNames of towns and districts and States\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e7.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAbbreviations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e8.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eList of illustrations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNamaskara – mantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eGeneral Introduction\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAscesis, Asceticism\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChristian asceticism\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Jaina women ascetics\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePart I – A Brief Survey of A Long Tradition\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePrelude\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Gods named him Mahavira, the Great Hero\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe followers of “The Ever-Growing One”: Growth, decline and continuity\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePart II – The Path Leading To Nirvana\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e258\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e259\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAt the starting-point, a vista of the path: The ratnatraya, the Three Jewels\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e268\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTattva, Reality\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e283\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe first steps on the path\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe final commitment\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e334\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 5.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSarhvara and Nirjara\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e357\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 6.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe highest form of tapas: Dhyana, mental concentration\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e373\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 7:\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe path on earth comes to an end and becomes a non-path\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e392\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePart III – The Never-Ending Pilgrimage\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e408\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e408\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe anagaris: The home-less ones\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e420\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDiksa: Consecration\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e444\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSramani: The worker\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e473\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePravrajya: The itinerant life\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e529\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 5.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAntima Suddhi: The final purification\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e561\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 6.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSugandha: Sweet fragrance\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e571\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 7.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAryikas The Digambara Sadhvis\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e630\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 8.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCintas: Reflection\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e684\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePart IV – Cosmic And Purificatory Rite\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e692\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e692\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAppendices\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e716\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBibliography\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e738\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"N.Shanta","offers":[{"title":"Default Title","offer_id":44281515802762,"sku":"","price":2000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/ihl715.png?v=1707379190"},{"product_id":"jaina-logic-and-epistemology","title":"Jaina Logic and Epistemology","description":"\u003cp style=\"text-align: left;\"\u003eJaina Logic and Epistemology by V.N.Jha\u003c\/p\u003e","brand":"Dr.V.N.Jha","offers":[{"title":"Default Title","offer_id":44281625673866,"sku":"","price":800.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/81d6e7uZl2L._SL1494.jpg?v=1707392868"},{"product_id":"punana-perennis-reciprocity-and-transformation-in-hindu-and-jaina-texts","title":"Punana Perennis","description":"\u003ch3 class=\"a-spacing-none a-text-normal\" data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cspan id=\"productTitle\" class=\"a-size-extra-large celwidget\" data-csa-c-id=\"tm59hd-8tokry-kfppx5-3x5i4c\" data-cel-widget=\"productTitle\" data-mce-fragment=\"1\"\u003ePunana Perennis: Reciprocity and Transformation in Hindu and Jaina Texts by Wendy Donoger\u003c\/span\u003e\u003c\/h3\u003e","brand":"wendy Doniger","offers":[{"title":"Default Title","offer_id":44281635143818,"sku":"","price":1000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/31BVW8jHnWL.jpg?v=1707393341"},{"product_id":"the-history-of-samkhya-philosophy","title":"A History of the Samkhya Philosophy","description":"\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Berriedale Keith","offers":[{"title":"Default Title","offer_id":44289753415818,"sku":"","price":150.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/uao001.png?v=1760507629"},{"product_id":"a-comparative-study-of-jainism-and-buddhism","title":"A Comparative Study of Jainism and Buddhism","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eJainism is older than Buddhism. Vardhman Mahavir the last Tirthankara of the Jainas was the contemporary of Gautama Buddha. The sects organized by the two leaders flourished for centuries together, before and after the Christian era. Although there were difference in the conduct of their monks in as much as the Jaina saints remained naked and the Buddhist monks wore cloths, there were closer resemblances between the two.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis book on Jaino-Buddhist religion places stress on the common factors on the religious life of the Jaina and Buddhists. On comparing the literature of both, the writer has come to the conclusion that coming in close association each sect has either borrowed from the other or both have derived material from common source. The work is an analytical account of Jainism and Buddhism. It is full of references. The author has exploited all the relevant material in discussing the subject. He has tried to show similarities between ald Jainism and old Buddhism and prove that both were one and same at their base; that the old Buddhism was nothing but old Jainism and that Gautama Buddha must have preached the same philosophy that was preached by old Jainism. He has shown that the nature of Nirvana and jits path as found in Buddhist Pali books are not different from the nature of Nirvana and its path as given in old Jaina works.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHe has also thrown light on their concept of\u003cspan data-mce-fragment=\"1\"\u003e Karma\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eand Ahimsa and shown reasons why the two sects are so alike. As no records of actual words of the teachers of both these sects are preserved and the speeches placed in their mouths are only the summaries of what they had said, he has attempted to clloborate the oldest records in the main outlines by the Pauranic tradition and other sources. He has tried to trace the influence of these sects upon Jewish and Christian religions also.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eOn reading some Buddhist works in the original Pali, some translations in English and some indepen- dently written English books on Buddhism, I found out that old Buddhism resembled Jainism in many points. In order to know Pali Buddhism I went to Ceylon and stayed for a month in the Vidyalankara College, Kelaniya, from the I4th May to 13th June 1932. Also I went to some other famous Buddhist places to know the religious ways and customs. In the College I gained much information on Buddhism from the Buddhist monk Ananda Kausalyayana and Rahula Sankrityayana, the editor of \" Buddha Charya.\"\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI thought it advisable to write a book in which I might show the similarities between the Jaina and Buddhist 'philosophies by quoting passages from the literatures of both; so that the readers may be convinced of their oneness and of their common source.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSo far as I understand, the nature of Nirvana and its path as shown in the Buddhist Pali Books are not different from the nature of Nirvana and its path as given in the old Jain Books.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFrom the description given in this book, the readers will know that Goutama Buddha on leaving his home, adopted the conduct of a naked saint, like a Digambar Jain ascetic for some time. Afterwards he proclaimed his middle path in which clothes were allowed for the monks. But the philosophy was not changed by him. Whatever literature in Pali compiled in the 1st Century A.D. is available, specially describes internal conduct. Such questions as depend on inference and logic were not answered by Goutama Buddha to the general public, such as 'what is soul?, 'what is Nirvana?, 'what happens after death ?'. But these questions have been answered and described in such a way that no discussion may arise, while the reasonable men may understand the answers correctly, and may be engaged in making efforts for Nirvana.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAlthough the Jains acknowledge one philosophy, there have now been two divisions among them', DIGAMBAR AND SVETAMBAR. Similarly the Buddhist Order was established separate from the' Jain Order on allowing clothes to monks by Goutama Buddha even at the time of Lord Mahavira, i.e., before Mahavira began to preach in His age of 42 when He became arhat and omniscient. At the time of Maha- vira there appears' to have existed some rivalry between them, which is proved from some Buddhist sutras which do not speak favourably of some Jain Views; although this, unfavourable description will be found to be incorrect when Jain literature is consulted properly and compared with the Buddhist sayings, I give below the names of some of the Sutras in which Mahavira has. been spoken of as Nigantha Nataputta. These are the instances of rivalry which existed between the Jains and the Buddhists at least at the time when the Buddhist literature was compiled in the first century A.D. In Ceylon.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFrom\" Buddha Charya\" the following such sutras are quoted here. (1) P. 91. Jatila sutta (S. N. (3-1-1). Raja Presanajita of Kausala spoke to Goutama, \"O Goutama, the Lord of Saints and Brahmans, the leader of saints, the teacher of saints, learned, famous, Tirthankara well-honoured by many people just as Nigantha Nattaputta.”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e(2) Page 110 Asibandhaka putta sutta (An. N. A. K. 2-4-5) and (S.N. 40-1-9).\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\" Once the Exalted One Goutama with an assembly of monks went to Nalinda, where Nigantha Nataputta was staying with a very large assembly of Niganthas (J ain monks).\"\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable border=\"0\" cellspacing=\"15\" width=\"100%\" data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"10%\" data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\" data-mce-fragment=\"1\"\u003eINTRODUCTIONS\u003c\/td\u003e\n\u003ctd width=\"50%\" data-mce-fragment=\"1\"\u003eI\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eList Of Works Consulted\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter I\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNirvana, Moksha or Liberation\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter II\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eExistance of the Soul\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapterIII\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe path of Nirvana or Liberation\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e100\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapterIV\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKarmas and their fruits\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e197\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapterV\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAhimsa\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapterVI\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eWhy Jainism and Buddhism are the same?\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e276\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Sital Prasad","offers":[{"title":"Default Title","offer_id":44307485393034,"sku":"","price":700.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/a_comparative_study_of_jainism__buddhism_idf519.png?v=1708406169"},{"product_id":"lhasa-the-holy-city","title":"Lhasa The Holy City","description":"\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThis book gives first hand beautiful account of the Lhasa by a leading traveller. The book gives details of Monasteries, Festivals and Processions, Lhasa City, The Potala Palace, Gyantse, Phari, Recreations, Tibetan New Year.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe book is profusely illustrated with maps and Plates.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eI cannot let this book set out upon its adventures until I have recorded my deep gratitude to Mr. Gould for giving me the chance of fulfilling one of my most long-cherished dreams—of visiting the Holy City of Lhasa.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eI am also indebted to Sir Charles Bell, the greatest living authority on Lhasa and the Tibetans, for doing me the rare honour of writing an Introduction to this book. My debt to his own scholarly and fascinating books, Tibet Past and Present, The People of Tibet, and The Religion of Tibet is apparent in the following pages. In Lhasa these works gave us a short-cut to a more perfect understanding at once of the people, of their unique institutions, and of their way of life. I have also made use of Lieut.-Colonel L. A. Waddell’s Lhasa and its Mysteries and, in my historical chapter, of Sir Eric Teichman’s Travels of a Consular Officer in Eastern Tibet.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eFinally, I must thank the Tibetan officials and people whose guests we were, for doing all that was possible to make our visit delightful.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eIf any of my Tibetan friends read this book, as I hope they will, may they realize that praise unmixed with criticism is as insincere as it is worthless; and that, in spite of any faults I may have found, I have a deep affection for their country, and for them.\u003c\/p\u003e","brand":"F.Spencer Chapman","offers":[{"title":"Default Title","offer_id":44307504693386,"sku":"","price":600.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nas155.png?v=1708406693"},{"product_id":"recollection-recognition-and-reasoning-a-study-in-the-jaina-theory-of-paroksa-pramana","title":"Recollection Recognition and Reasoning","description":"\u003cp data-mce-fragment=\"1\"\u003eThe term 'Epistemology', according to its root meaning, (episteme = knowledge+o+logy = science or systematic study) is a \"a science or theory of knowledge.\" The Sanskrit term for 'cognition' is jam' . Both the terms 'cognition' and 'liana' are epistemically neutral terms i.e. they do not necessarily stand either for true or valid cognition or for false or invalid cognition. They stand for a 'cognitive mental state' (flicina) as distinguished from volition or conation and emotion. We cognize an object directly through sensation, i.e. through sense-object contact (indriyartha-sannikarsa) or indirectly through inference (anumana) or through 'verbal testimony' of a reliable person or text (s'abda). These three are the most fundamental ways of cognizing an object. They are therefore called Pramcina'-'instruments or sources of true cognition'. Though an instrument of a true cognition is called pramatja, the cognition resulting from such an instrument may not, however, be necessarily true or valid. It may be true, false, or doubtful. (prama, viparyaya or sarils'ayajiieina). The defective cognition may be either false (viparita jfiana) or doubtful (sarhs'ayajricina). The term (jnaw) 'cognition' thus is a neutral term irrespective of the distinction between true, false and doubtful cognition.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe most fundamental direct cognition is perception (pratyaksa). But our knowledge is not restiricted only to perception. It goes beyond perception. Thus the question arises: (i) How many sources or means of cognition are necessary and sufficient to give a satisfactory account of human knowledge? And (ii) What are their adequate definitions? These are the questions on which different systems or schools of philosophy-both Indian and Western-fundamentally differ. The Carvaka school takes an extreme position in accepting only one pramana- pratyaksa-as both necessary and sufficient to account for human knowledge. \"Perception is the only means of human knowledge\" (pratyaksarn ekameva pramanam). The moderate empiricists, however, accept two sources of cognition, viz., (i) perception (pratyaksa) and (ii) inference (anumana) based upon perception. The various systems of hte Classical Indian philosophy differ in accepting the number of pramavas and also in their definitions, understanding, and description of each source of cognition. The term \"instrument\" of knowledge is preferable to the term \"source\" as the latter expression suggests the idea of 'origin' rather than `justification' of knowledge.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe author of Prameyakamalameirtanda (the relevant sections of which are included with a translation as the second part of this book) starts his discussion by accepting dichotomous division of knowledge into direct (pratyaksa, vis'ada) and indirect (paroksa, avLs'ada) and holds that \"indirect cognition caused by perception is of five types, viz, memory, recognition, (inductive) reasoning, inference, and verbel testimony\" (pratyaksadi-nimittam smrti-pratyabhi-jiiana-tarka-anumeina-agama-bhedam).\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eNormally cognition is divided into direct (pratyaksa) and indirect (paroksa). Pratyaksa is defined as 'direct cognition' (scikseit pratiti:\/). Somehow Jaina logicians included sense-perception in the category of paroksa, i.e. indirect cognition. To meet the requirement of both Jaina epistemology and Jaina soteriology, some modern thinkers have offered the classification according to which direct cognition is divided into \"cognition direct to the soul\" (atma-pratyaksa) and \"cognition direct to the senses\" (indriya-pratyaksa). The cognition which is not direct in any of the two senses is indirect cognition (paroksajitana). Dr. Katarnikar has presented her research on this theme in this book.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eDifferent schools have discussed types of indirect cognition (parokya pramanas) in different ways. Marva Mimarhsa, especially Kumarila's school, accepts six pramahas viz. pratyaksa, anumana, s'abda, upamcina, artha- patti, and anupalabdhi. Out of these six, the five viz., inference (anu-mana), verbal testimony (sabda), implication (arthcipatti), analogy (upamana), and non-apprehension (anupalabdhi) are indirect cognitions.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eBut Jainism accepts five types of indirect cognition viz. memory (smrti), recognition (pratyabhijiia), reasoning (tarka), inference (anumana) and verbal testimony (agama). The Jaina classification of pramanas can be extended to a ten-fold classification. They are : three kinds of atmapratya-ksa viz. avadhi, manahparyciya and kevala, two types of §cithvyavaharika-pratyaksa viz. indriyaja and mcinasa and five types of paroksa-jfiana viz., smrti, pratyabhijiia, tarka, anumana, and agama. Jainas generally start their discussion by accepting dichotomous division of knowledge into pratyaksa-direct (visada), and paroka-indirect (avisada) as shown in the table given on the next page.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eIt can be seen from the table that though the pramanas recognized\/accepted by Prabhacandrasari can be counted as ten, if we take into account the five sub-types of indriyaja sariwyavaharika pratyaksa, the number would go up to fifteen. This seems to give us the maximum number of pramanas in the Classical Indian philosophy.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe Jaina theory of knowledge has gone through many stages. Like the reality as Jainas understand it, it has exhibited both-discontinuity (utpeida-vyaya). and continuity or stability (dhrauvya) in its development. Modern scholars have tried to sketch this development in terms of two or more stages. Yuvacharya Mahaprajna for instance, identifies three periods.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e(i) Period of Agamas (6th C.B.C. to 1st C.A.D.)\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e(ii) Philosophical period (1st C.A.D. to 8th C.A.D.)\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e(iii) Period of the critical study of various pramanas (8th C.A.D. onward)\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe threefold division of the development of Jaina epistemology is relevant (though it may not be fully satisfactory) for understanding the Jaina conception of pramana.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eIn the Agama period of Jainism the theory of knowledge was initially introduced in terms of the types of knowledge (viz. mati, s'ruta, avadhi, manahparyclya and kevala), but it was not presented in terms of 'prameinas'. In the later stage this theory of five-fold knowledge was correlated to the two-fold division of pramana viz. pratyaksa and paroksa at the hands of Vacaka Umasvati, who marked the beginning of the 'philosophical period'\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eUmasvati's synthesis of the Agamic epistemology with the concept ofpramaiza shows an awareness on his part that Jainas have to construe pramanas in a different way from other systems. Umasvati's inclusion of mati and s'ruta in paroksa prameina and avadhi, manahparyaya and kevala in pratyaksa pramana suggested among other things that :\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e(a) Knowledge itself is prarniina; pramana is not to be construed as an instrument of knowledge but as knowledge itself.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e(b) Even sensory perception, a kind of Mati-Jiieina is a kind of indirect knowledge (paroksa-pramdna) because it is mediated by Senses. Pratyaksa, i.e. direct knowledge, in its true sense, should not be mediated even by sense. It is the kind of knowledge the soul has without any medium.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eApart from anticipating such aspects of the concept of prameina, Umasvati had no intentions to articulate the theory of pramaija as such. It was Siddhasena Divdkara (5 th _6th Century A.D.) who at the first time gave a Jaina theory of pramdna.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eSiddhasena in fact marks the beginning of the logical period (or the period of Tarka-school) of Jainism as has been noticed by Dr. Indra Chandra Shastri.5 Yuvacarya Mahaprajna, on the other hand, identifies the beginning of the Jaina theory of prameinas (\"critical study of various pramanas\") to 8th century, which was the time of Akalanka. He does so probably because it was Akalanka who presented the Jaina theory ofprameina in a fully blossomed form. The theory underwent a development even after Akalanka. But the post-Akalanka development of the theory was more directed towards sophistication and refinement rather than innovation.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eJainas use the concept of pramCaga in two different contexts. One is the epistemological-logical context where pramana is primarily understood as determinate true cgnition. Pramana in this context is contrasted with Samaropa -something analogous with avidyd of Vaigesikas or ayathdr-thanubhava of Naiyayikas. The other context in which Jainas talk about pram-Ina is the metaphysical-religious context where pramana is understood as complete knowledge or holistic knowledge; pramana in this context is contrasted with naya-which is understood as partial knowledge or partial view-point. Let us begin with the logical concept of pramana and then turn to the metaphysical concept.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eIn the history of Jaina logic the logical concept of pranzeina was introduced in an articulate way for the first time by Siddhasena Divakara in his NycVivatara. Different other definitions were presented by the later logicans like Akalanka, Manikyanandin, Vadideva, Prabhacandra, Hemacandra and Yagovijaya as are mentioned in the chapter I of the first part of the book. Various aspects of the concept of pramana were presented and critically examined by these logicians. However, there was no single definition of pramana which was accepted by all the Jaina logicians. It has been pointed out in the book how logicians differed not only on the definition of pramana but the conception of pramana.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe Jaina Classification of Pramava\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe important question after the definition of pramana is about the classification of pramana. Just as the Jaina conception of pramana has developed through various stages, so has the Jaina classification of pramanas.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eHere we came across four main stages :\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e1. The Agamic classifiaction offriana into five kinds.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e2. Umasvati's two-fold classification into pratyaksa and paroksa.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e3. Siddhasena's three-fold classification into pra-tyaksa, anumana and agama.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e4. Akalanka's elaborate classification of pratyaksa and paroksa into various kinds.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eIt may be possible here to consider the major issues and reasons which were operative in the formation of these stages. We have seen that Umasvati re-classified the Agamic five-fold classification of knowledge into two-fold classifiaction viz. pratyaksa and paroksa. We have also seen that this re-classification rendered ordinary sensory and metal perception as paroksa-pramana i.e. indirect knowledge whereas the extra-ordinary cognitions viz. avadhi (clair-voyance) manahparyaya (telepathy) and kevala (omnis-cience) were regarded as pratyaksa-pramana, i.e. direct knowledge.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eBy classifying knowledge into pratyaksa pramana and paroksa-pramana Umasvati took the first step towards participation in the mainstream Indian epistemology. Many more steps were yet to be taken. In what follows we will see how Jainas took various such steps and yet tried to create and preserve the distinct identity of Jaina epistemology.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe Jaina Agamic classification of knowledge was deficient as an epistemological theory in some respects. It was primarily modeled for explaining various stages of knowledge leading towards liberation. All epirical knowledge was clubbed under one term viz. `matijiiana' in this classification and no special status was given to anumana-pramcina when other epistemological theories like those of Nyaya, Buddhism and Sarikhya discussed anumana in details.\u003c\/p\u003e","brand":"S.S.Antarkar","offers":[{"title":"Default Title","offer_id":44307530317962,"sku":"","price":1200.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nas528.png?v=1708407294"},{"product_id":"history-of-jainism-in-3-vol-set","title":"History of Jainism (In 3 Vol Set)","description":"\u003cdiv style=\"text-align: left;\" class=\"product-details-description\"\u003e\n\u003cp style=\"text-align: left;\"\u003eHistory of Jainism has bee presented her in three parts. The first part tries to prove through the archaeological and literary sources the historicity of Tirthamkara, Parsvanatha and Mahavira, explaining their life and education besides religious, political, social artistic and literary conditions of their times.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe second part surveys the history of the Jaina\u003cspan\u003e Dhamra\u003c\/span\u003e, its expansion and significance. The effects of Jaina dharma increased when Mauryas were ruling Magadha and Kharawelas ruled Orissa. No doubt. The period from the ninth to twelfth centuries CE was a golden time in the history of Jainism and even traders, labourers and craftsmen were highly influenced by it during Kusana period. Senn geographically, Cauhana, Paramara and Calukya were acting as watchmen for Jainism in the north, and in the south it was being nourished by Rastrakuta and\u003cspan\u003e Ganga\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e(Kingdoms). Many Jaina temples were constructed, and monuments erected in honour of their deities. This part illustrates the many ways in which Jainism was served by the Jaina monks, saints, scholars and the politicians and answers questions such as: What kind of religious and social unions were made after the division and what were their traditional characteristics? How were the different leagues and monasteries of Jaina sages made? What was the lineage of various castes and how it originated?\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe third part, associated with middle ages of Jainism, describes that even though there was Muslim rule, still many organizations were sponsored with the influence of Jainism. Truthfully, there was a decline in Jainism during the middle ages but it remained protected. Many pilgrimages and historical places were established with the great influence of Jainism. Dr A.H. Nizami has written here about the Muslim reign, conditions of Jainism and also about the admirable Jainas. Dr Surendra Gopal has described the social and financial conditions prevailing during this period. Dr Shyam Sunder Nigam has penned on the Middle Ages of India and Dr Prakash Chandra Jain has written about the Jaina religion in the Middle Ages in Malwa region.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis monumental work will be a treat for the minds and eyes of people curious about Jainism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDr K.C. Jain born on 21 April 1930 in Maroth of Nagore District of Rajasthan, completed his graduation with a scholarship from Rajasthan University in the year 1951 and post graduation in 193. He was awarded Ph.D. and D.Litt. in 1956 and 1963 respectively, from the Rajasthan University. He joined Vikram University in 1964 and served as Professor and Head, School of Studies in Ancient Indian History, Culture and Archaeology, Vikram University, Ujjain. He was appointed Senior Fellow by the Indian Council of Historical Society for a period of three years (1990 – 1993).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe has been a member of International Conference of Orientalists, All India Oriental Conference, Indian History Congress. Institute of Historical Studies, Epigraphical Society of India, Rajasthan History Congress and Madhya Pradesh Itihas Parishad.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAn author of international acclaim, his other main books include: Jainism in Rajasthan (1963), Ancient Cities and Towns of Rajasthan (1972), Malwa through the Ages (1972), Lord Mahavira and His Times (1976), Prehistory and Protohistory of India (1979), Kalidas and His Times (1990), Madhya Pradesh Through the Ages (1997), Prachin Bharat mein Samajik evam Arthik Sansthayein (sixth edition, 2000), Jain Dharma ka Itihas (Hindi, 3 vols.) (2005), and Age of Vikramaditya (2009). Besides, he has more than 110 research papers to his credit published in national and international journals.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe is the recipient of awards from the State Governments of Rajasthan and Madhya Pradesh.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eJainism seems to be an original and independent religion and quite distinct in philosophy, outlook on life, ethical rules conduct and samgha organization from other ancient religions of India. It originated in Magadha but gradually became an all – India ancient religion. The Jaina monks and householders played an important role in different parts of India in shaping the political, social and religious events in different periods of Indian history. The Jainological material in the form of archaeology and literature is rich and varied, and it extended in time and space. Old Jaina caves, temples and holy shrines are important from the architectural point of view. Sculptures of very early period have been discovered, some of which are most artistic. There are numerous Jaina inscriptions. Literary works written in different languages incidentally throw light on Jaina history. The Sastra – bhandaras (i.e. collections of manuscripts) contain rich literary material. These sources have been critically examined by the scholars in order to reconstruct the history of Jainism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAn attempt has been made in this work to trace the history of Jainism from the earliest time to the eighteenth century ce. For this, several works of different scholars have been studied. Scholars held the different views about the time of the origin of Jainism. H.H. Wilson, Lassen and even Weber were of the opinion that Jainism was only one of the many different sects into which Buddhism was divided at an earlier or later date after the death of Buddha. Collebrooke, Prinsep, Stevenson, E. Thomas and others thought Jainism to be older than Buddhism. Parsva who is assumed, on the authority of H. Jacobi, A.K. Chatterjee and others, to have been a historical personage and the real founder of Jainism, dated 250 years before the death of Mahavira, lived in the eighth century BCE. Kamta Prasad Jain, Jyoti Prasad Jain and Ramachandran are of the view that Jainism is of great antiquity. It was in existence during the Vedic age, and at the time of The Indus civilization.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eH. Jacobi, who translated the Acaranga, Sutrakrtanga, Kalpasutra and Uttaradhyana, was a great scholar of Jainism. J.C. Jain’s work Life in Ancient India as Depicted by Jaina Canons, and B.C Law’s India as Described in the Early Texts of Buddhism and Jainism are useful for writing the early history of Jainism. The author’s work entitled Lord Mahavira and His Times deals with the history and culture of India during the age of Mahavira in the sixth century BCE.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMuni Jivavijaya edited the historical works Kumarapaal – Caritra of Hemacandra, Prabandhakosa of Rajasekhara, Prabhavaka – Caritra of Prabhacandra, Puratana Prabandha Samgraha, Kathakosa Prakarana of Jinesvarasuri and Vividhatirtha – Kalpa of Jinaprabhasuri. Hajari Prasad Dvivedi translated the Prabandha – Cintamani of Merutunga. These works have been utilized for writing the history of Jainism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eH. Jacobi edited the Samaraiccakaha of Haribhadra and Upamitibhavaprapancakaha of Siddharsi, and A.N. Upadhye edited the Brhatkathakosa of Harisena, Dhurtakhyana of Haribhadra, and Kuvalayamala of Harisena, Dhurtakhyana of Haribhadra, and Kuvalayamala of Haribhadra. These literary works incidentally throw light on the history of Jainism. The Yasastilaka and Indian Culture of Handique is important for the history of Jainism from the cultural point of view.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe extracts from the Kharataragaccha Pattavali and Tapagaccha Pattavali by Johannes Klatt give a great deal of information about the history of the Jainas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA catalogue of manuscripts in the Jaina bhandaras at Jaisalmer and Patan edited by Lal Chandra Bhagwan Das Gandhi, Rajasthana Ke Jaina Sastrabhandaron ki Granthasuci by K.C. Kasaliwal and others proved to be useful for the history of Jainism. Jinavijaya, Punyavijaya, Bhujbali Shastri, Amritlal Maganlal, Jugal Kishore Mukhtar, Parmanand Sastri, Agar Chand Nahata and Kastoor Chand Kasaliwal brought to light Prasastis of the manuscripts which proved to be of great value for the political and cultural history of Jainism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJaina inscriptions proved to be very helpful for reconstructing the history of Jainism. They were edited from time to time by B. Rice, R. Narashimhachar, E. Hultzsch, J.F. Fleet, G. Buhler, D.R. Bhandarkar, K.N. Dikshit, H. Luders, Kielhorn, L.D. Barnet, K.p. Jayaswal, R.D. Banerji, K.B. Pathak, Bhagwan Lal Indraji, Burgess, G.S. Gai, etc. The credit for the discovery of a large number of Jaina inscriptions goes to G.H. Ojha. P.C Nahar, M.B. Garde, Jinavijaya, Jayantavijaya, Agar Chand Nahata, Hiralal Jain, Vidya Vijaya, Kamta Prasad, Kanti Sagar, Kastoor Chand Kasaliwal, S.S. Nigam and K.C. Jain “Suman”.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBesides, scattered material of Jainism is found in the modern books of history, and regional works on the History of Jainism were written. There is a chapter on the History of the Jainas by J. Charpentier in the Cambridge History of India edited by E.G. Rapson. It is concerned with the early history of Jainism. In the History and Culture of the Indian People edited by R.C. Majumdar, A.M. Ghatge supplied contributions on Jainism to the volumes the age of Imperial Unity and The Classical Age, A.D. Pusalker to the volume of Imperial Author’s work Ancient Cities and Towns of Rajasthan also deals with the ancient Jaina tirthas and historical places. In the work Madhya Pradesh Through the Ages, the author discussed the growth and development of Jainism from the earliest times to ce 1305.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRegional works on Jainism inform how Jainism grew and developed in different regions. The Jaina Stupas and Other Antiquities of Mathura by Vincent Smith gives interesting details proving the existence of Jaina nuns and the influential position in the Jaina samgha occupied by women. C.J. Shah in his work entitled Jainism in North India (800 BCE – CE 256) Discussed the early history of Jainism. He discloses whatever is historical and legendary in the early history of Jainism. He fixed two limits in this history of Jainism: one is geographical and the other is chronological. The Uttara Pradesa aura Jaina Dharma by Jyoti Prasad gives valuable information regarding Jainism in the medieval period.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eC.B. Seth is the author of Jainism in Gujarat and gives a brief account of the activities of the Jainas in different fields and their contribution to the cultural life of Gujarat in the medieval period (i.e. roughly between CE 1100 and 1600). In the Jainism in Rajasthan, the author has made a survey of Jainism in Rajasthan from the earliest times to the eighteenth century CE, and it remained a great cultural and dynamic force under the liberal patronage of the heroic Raput Rules.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJainism in Bihar by P.C. Roy Choudhury and History of Jainism in Bihar by B.K. Tiwary indicate how Jainism took birth, developed and spread in Bihar. Jainism in Orissa (in Hindi) by L.N. Sahu and Early History of Orissa by A.c. Mittal are concerned with the history of Jainism in Orissa.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe history of Jainism in south India in totally different from the history of Jainism in north India. Scholars have written works on the history of Jainism in south India. Studies in South Indian Jainism was written by M.S.R. Iyyangar and B. Sheshgiri Rao, B.A. Saletore wrote the Medieval Jainism with Special Reference to Vijayanagar Empire. This is the study of the Jainas under the medieval Hindu monarchs. The history of Jainism in southern India is primarily the history of that religion in Karnataka. Jainism and Karnataka Culture (Originally Jainism in South India) was written by S.R. Sharma. Jainism in South India and Some Jaina Epigraphs by P.B. Desai is concerned with the part played by Jainism in south India – Andhradesa, Tamil Nadu and Karnataka.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGulab Chand Chaudhary and V.P. Johrapurkar wrote an authentic introduction of the Jaina Silalekha Samgraha, vols. III and IV respectively informing about the Digambara samghas, Jaina ruling dynasties, ministers, senapatis, Jaina castes and classes, etc. of the south. Bharata Ke Digambara Jaina Tirthas in five parts by Bal Bhadra Jain in concerned with the tirthas of Uttar Pradesh, Bihar – Bengal – Orissa, Madhya Pradesh, Rajasthan – Gujarat – Maharashtra and Karnataka.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe title of the book Jaina Sahitya aura Itihasa by Nathuram Premi indicates that the topics discussed here fall into two broad divisions; those dealing with problems connected with Jaina literature and others dealing with socio – historical topics relating to Jainism. The work Jaina Sahitya aura Itihasa Para – Visada Prakasa by Jugal Kishore Mukhtar throws light on Jaina history and Jaina literature.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOsavala Jati ka Itihasa and Pragvata Jati Ka Itihasa are concerned with the history of the Osavalas and the Poravalas respectively. Jaina Community: A Social Survey by Vilas A. Sangave presents for the first time a critical account of the sociological history and achievements of the Jainas. The decline and the survival of Jainism has also been discussed.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Bhattaraka Sampradaya by V.P. Johrapurkar is a useful work for the medieval history of Jainism. The Bhattarakas occupied an important place in the Jaina society. This work mentions their centers, their contributions to art and literature, management of the tirthas, different samghas, installation of images and their relations with the kings.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe study of The Jaina Sources of the History of Ancient India by Jyoti Prasad Jain covers a period c. ce 100 to 900. It is also concerned with the contributions of Jaina thinkers. The Jaina Dharma Ka Pracina Itihasa by Parmanand Shastri gives detailed information about Bhagavan Mahavira and his Samgha Parampara. Jaina Dharma ka Maulika Itihasa in four volumes is concerned with history of Jainism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA Comprehensive History of Jainism by Asim Kumar Chatterjee is the first systematic historical study of Jainism. It is divided into two volumes. In volume I, the author outlined the history of Jainism from the earliest times to CE 1000. The second volume covers the period between CE 1000 and 1500. This work also contains chapters on Jaina thinkers and Jaina tirthas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAll this material from different sources has been thoroughly examined and utilized in writing this work. I made it a point that prejudice should not find place in dealing with the legends and different views regarding sects of Jainism. At every step, the temptation to follow up its diverse ramifications has been resisted with a view to attaining lucidity and unity. For the first time, archaeological evidence has been utilized in order to corroborate in with religious tradition so that truth is known.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present work has been divided into eighteen chapters. In Chapter 1, some legendary accounts, given in Jaina scriptures, have been critically examined in the light of the archaeological evidence. It appears, both from the Buddhist and the Jaina texts that Parsvanatha is a historical figure, and the history of Jainism can be extended to his times. In Chapter 2, the sources of the Mahavira Age and the post – Mahavira Age have been discussed. The source material of the post – Mahavira Age is richer.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter 3 gives an account of the life of Mahavira from his childhood to nirvana. Some controversial questions like his birth place and the year of nirvana have been discussed. Chapter 4 deals with his teachings based on the original texts. Early Buddhist texts have been used as collateral evidence in writing this chapter. Chapter 5 is “Mahavira Age” which is marked by the outstanding achievements in different spheres – religion, politics, society, economy, art and literature.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter 6 is “Historical Role of Jainism.” In this chapter, it is pointed out how Jainism grew and developed under the different ruling dynasties up to the eighteenth century CE. Chapter 7 is concerned with the Jaina tirthas and historical places. The tirthas are concerned with the includents of the lives of the tirthamkaras and other great persons. Some sites are important from the point of view of art and history. Chapter 8 is concerned with the Jaina monks, statesmen and sravakas who contributed to the progress of Jainism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn Chapter 9, the contributions of Jainism to Indian culture and reasons for its progress have been discussed. Chapter 10 is “Religious Divisions of Jainism” which throws light on the origin of several samghas, ganas, and gacchas. The bhattarakas occupied an important position in society during the medieval period. Caityavasi was prevalent during this period. The sects of idol – worshippers and non – idol – worshippers came into existence. Chapter 11 is concerned with the social divisions which in the form of different castes and gotras came into existence after the eighth century CE.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs there is ample material of Jainism regarding medieval period, I requested A.H. Nizami, Surendra Gopal, S.S. Nigam and Prakash Jain to study it from different angles. I am grateful to them for contributing their respective chapters to this research project.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA.H. Nizami has studied Jainism of the Delhi Sultanate period (CE 1200 – 1526) in Chapter 12. He has described Jaina culture on the eve of Turkish conquests. He has studied the Jaino – Sufi contacts, and their influence. Ahimsa became a trait common to both Jainism and Sufism, and they believed in universal brotherhood. The period of thirteenth of fifteenth century may be called the Golden Age of Jaino – Sufi movement. The Sufi saint Hameuddin Rihani of Nagaur was highly influenced by Jainism. Non – idol sects among the Jainas came into existence. Alauddin Khilji, Muhammad Tughluq and Firoz Shah Tughluq came into contact with the Jaina saints who sought protection and promotion of Jainism. Jainism prospered in the Provincial Kingdoms of northern India by the efforts of Jaina officials and bankers. Mulasamgha and Kasthasambha became powerful during he thirteenth, fourteenth and fifteenth centuries, and their bhattarakas established their seats at different places. Among them, Delhi, Gwalior and Chanderi were important seats. These bhattarakas contributed to different spheres towards the progress of Jainism but the bhattaraka system gradually declined because of the rise of Terapanthi sect.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSurendra Gopal has written on the social and economic life of the Jaina community during the Mogul period (Ce 1526 – 1800) in Chapter 13. First, he has discussed the different sources, and the structure of the community into the Svetambaras and Digambaras. There was demographical spread of Jainism because of the security, and mutual good relations between the Muslims and Jainas during this period. The Jaina society was characterized by caste divisions, an their gotras. The status of woman among the Jainas was high. Here were social functions, festivals and rituals. People put on dresses and ornaments, and they enjoyed music and dance. There was systematic education and emphasis was laid on writing. They believed in astrology, auspicious moments and miracles. They were vegetarians, and they had respect of life to birds, insects and animals. They refrained from wine drinking, gambling and prostitution. They emphasized on charity at the time of famines.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere are facts about the economic life of Jainas during Mogul period. First, trade was their primary economic occupation. In pursuit of their trade, they had spread all over north India from Multan in the west to Patna, Rajmahal, etc. in the east. They were to be found in major village, small towns and important commercial centres. Capital could easily raised for investment on credit; loans were available as a part of normal business practice. The combination of trade, banking and shroffage brought immense material prosperity to some Jainas. There were some Jaina merchants who were at the top in their times. The fortunes of Virji Vora were based on long – distance foreign and internal trade. The prosperity of Shantidas depended upon internal trade and diamond trade, and the wealth of the House of Jagat Seth resulted from a combination of banking and internal trade. Besides, there were several other Jainas who achieved varied degrees of success.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eS.S. Nigam’s Chapter 14 on Jainism in Medieval period brings to light how two main sects of Jainism – Digambara and Svetambaa – divided into different sects, panthas, samghas, gacchas and ganas and what role did the bhattarakas fill in the period under review both in the northern and southern parts of the century. This is also revelatory of he fact how Jainism, born in the east, Disappeared from there and made its debut, and prospered in west and south India during the later period and how it could be a real blockbuster even today braving the time and sustaining its vitality. The recent rare – published material has also been utilized by the author.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePrakash Jain discussed Jainism during the reign of the Sultans of Malwa and the Moguls in Chapter 15. During this period, temples were built and images were installed in them. Jaina literary works were built and images were installed in them. Jaina literary works were written. Samghas, ganas and gacchas were existing among the Digambaras and the Svetambaras. Among the Digambaras, Mulasamgha and Kasthasamgha were powerful while the Kharatara and the Tapa were popular among the Svetambaras. There were also the activities of the Sthanaka sets. Besides, there were Digambara Jaina castes and Svetambara castes.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI feel pleasure to associate myself with the Encyclopaedia of Jainism to be prepared under the auspices of Jain Academic Foundation of North America. I am grateful to Project Director Premchand B. Gada for placing me in – charge of the volume, History of Jainism. I received help from some persons in one way or another in the preparation and publication of this work’s am extremely grateful to Kamal Chand Sogani, Chief Editor of this project for giving valuable suggestions in writing this volume. He gave me inspiration from time to time, and also provided facilities in completing this volume. I am highly obliged to S.M. Pahadia and my daughter Rekha Jain for reading the project. I am indebted to Prakash Chand Jain for reading the project. I am indebted to Prakash Chand Jain who helped me in writing it. I wish to thank Odekar for preparing maps. I am obliged to the Department of Archaeology for the photographs. In the end, I express my gratefulness to my wife Chandrakala Jain who carefully looked after my health and comforts at the time of writing this work.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eSpecial Note\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003eV\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eMap 1: India At the Time of Lord Mahavira\u003c\/td\u003e\n\u003ctd\u003eXXVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eMap 2: Place Traced by Lord Mahavira\u003c\/td\u003e\n\u003ctd\u003eXXVIII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eMap 3: Mahajanapada At the Time of Lord Mahavira\u003c\/td\u003e\n\u003ctd\u003eXXIX\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eVolume I – Jainism Before and in the Age of Mahavira\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eJainism before Lord Mahavira\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eSources\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eLife of Lord Mahavira\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eTeachings of Mahavira\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eAge of Mahavira\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003ei-xxxii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eVolume II – Historical Survey and Spread of Jainism\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eHistorical Significance of Jainism\u003c\/td\u003e\n\u003ctd\u003e417\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eSravakas, Monks and Statesmen\u003c\/td\u003e\n\u003ctd\u003e581\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eContributions to Indian Culture\u003c\/td\u003e\n\u003ctd\u003e650\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eReligious Divisions\u003c\/td\u003e\n\u003ctd\u003e726\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eSocial Divisions\u003c\/td\u003e\n\u003ctd\u003e806\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eDecline and Survival of Jainism\u003c\/td\u003e\n\u003ctd\u003e836\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003ei\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eVolume III – Medieval Jainism\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eMedieval Jainism\u003c\/td\u003e\n\u003ctd\u003e855\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eAncient Jain Tirthas and Historical Places\u003c\/td\u003e\n\u003ctd\u003e940\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eBhattaraka Sampradaya\u003c\/td\u003e\n\u003ctd\u003e1020\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eEconomic Life of Jains in Medieval Times\u003c\/td\u003e\n\u003ctd\u003e1058\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eSocial Life of the Jaina\u003c\/td\u003e\n\u003ctd\u003e1089\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eJainism in Medieval India (CE 1300 – 1800)\u003c\/td\u003e\n\u003ctd\u003e1129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003ePolitical History of Medieval Malwa\u003c\/td\u003e\n\u003ctd\u003e1200\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e1270\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003ei\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e\n\u003cbr\u003e\n\u003c\/div\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003csection class=\"section carousel slider\"\u003e\n\u003cdiv class=\"title is-size-4 is-size-3-desktop is-size-2-widescreen has-text-centered\"\u003eProducts rel\u003c\/div\u003e\n\u003c\/section\u003e","brand":"K.C.Jain","offers":[{"title":"Default Title","offer_id":44323180970122,"sku":"","price":4500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/ihl334.png?v=1708932271"},{"product_id":"jain-rama-katha-or-padma-purana-padmacarita-set-of-2-volumes","title":"Jain Rama Katha or Padma Purana (Set of 2 Volumes)","description":"\u003cdiv class=\"product-details-description\" style=\"text-align: left;\"\u003e\n\u003cp style=\"text-align: left;\"\u003eThe story of Ramayana has been dominating the Indian religious scene from the time memorial. After the composition of the story by the great sage Valmiki in the form of Ramayana, there had been a great boost in its popularity, which very much impressed the masses in general. Soon, the story was patronised in regional languages by the local authors, but there was no dearth of the literature in Prakrit as well. In due course of time, the story was patronised in Jainism. The first creation of the story in Jainism was in Prakrt by Vimala Suri under the title of Paumacharya by about the 1st century A.D. followed by Vasudevahindi by Sanghadasa in the start of the seventh century A.D. while Ravisenacarya composed Padma Purana also known as Padmacarita in Sanskrit by about the close of the seventh century A.D. Thereafter, several works on the Ramayana were created in Jainism. The present Padma Purana of Ravisenacarya is the unique work of its kind and comes under the category of the Mahakavyas. It has the style of its own and is beyond comparison, though there are several deviations in the story as compared to the story of Valmiki. In this work, Rama, Laksmana and Sita besides other characters have been projected as the followers of Jina dharma, who perform Vratas prescribed in Jainism, adore the Jina ascetics, Jina images, Jina temples and even build the Jina temples and finally achieve Jina-diksa. More than the story of Rama, the work lays emphasis on following the Jina dharma and highlights the merits one earns by doing so. Though Rama and Laksmana are claimed to have all the virtues, but they are not devoted to one wife. Both Rama and Laksmana are said to have thousands of wives and so is the case with Hanuman. Though, the poet has all praise for Rama, Laksmana, Hanuman and others, but their innumerable place them at a lower pedestal in the matter of glory as compared to their portrayal by the sage Valmiki. But in spite of all this, the work is of excellent nature and it appears that the poet has minutely analysed even the smallest events quite lively and gracefully. The English version of the work ha been produced with utmost care and is likely to interst the readers. In spite of the best efforts made in maintaining the true spirit of the composer of the work by its author, in rendering it into English, but some omissions and commissions cannot be completely ruled out. I believe that the learned readers will kindly ignore such omissions.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe author Shantilal Nagar, a graduate of the Punjab University served in the curatorial capacity in the Central Asian Antiquities Museum, New Delhi, the Archaeological Museum, Nalanda, the Archaeological Section of the Indian Museum, Calcutta for a number of years. He has to his credit the scientific documentation of over fifty thousand antiquities, in these museums, representing the rich cultural heritage of the country and comprising scriptures, bronzes, terracotta(s), beads, seals and sealing, ancient Indian numismatics, wood work, miniatures and painting textiles and Pearce collection of gems, ranging from the earliest times to the late medieval ,period. He was awarded in 1987, a fellowship for his monograph on the Temples of Himachal Pradesh, by the Indian Council of Historical Research, New Delhi.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe has been working on the Indian Art, Culture and Literature and over seventy of his works have already been published.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eParva 1The Brief of Different Topics Discussed1-7 Parva 2Appearing of Lord Mahavira at Rajagir and The thinking of Srenika - The king of Magadha, about the false traditions in the Ramayana8-24 Parva 3Description of Vidyadhara Loka24-44 Parva 4Glory of Rsabhadeva44-52 Parva 5Origin of Raksasas (Demons)52-77 Parva 6Origin of Vanaravamsa78-110 Parva 7Description of Dasagriva (Ravana)110-131 Parva 8Performance of Ravana132-161 Parva 9Nirvana of Bali161-173 Parva 10Receiving of Diksa by the kings Sahasrarasmi and Anaranya, at the time of departure of Dasanana for Victory174-183 Parva 11Destruction of the Yajna of the King Merutvan183-207 Parva 12Defeat of Vidyadhara - Indra207-228 Parva 13Nirvana of Indra228-234 Parva 14Discourse by Anantakevali of Ravana234-255 Parva 15Marriage of Anjana Sundari256-268 Parva 16Physical union between Anjana and Pavananjaya268-281 Parva 17Birth of Hanuman 282-304 Parva 18Reunion of Anjana and Pavanan304-311 Parva 19The Domain of Ravana's Empire311-319 Parva 20Description of Tirthankaras and others320-341 Parva 21Glory of Lord Munisuvrata Vajrabahu and the king Kirtidhara341-351 Parva 22Glory of Sukosala and birth of Dasarathas351-361 Parva 23Conduct of Vibhusani361-365 Parva 24Description of Kekaya's boon365-372 Parva 25Birth of four sons of Dasaratha373-376 Parva 26Birth of Sita and Bhamandala376-386 Parva 27Defeat of the Mlecchas386-391 Parva 28Getting of Ratnamala is svayamvara by Rama and Laksmana391-406 Parva 29Association of Dasaratha and arrival of Acharya Sarvabhuta406-412 Parva 30Bhamandala's meeting with his parents413-423 Parva 31Vairagya of Dasaratha and exile of Rama423-437 Parva 32Receiving of Diksa by Dasaratha, proceeding of Rama to Forest with Laksmana and Sita and crowing of Bharata as the king437-448 Parva 33Story of Vajrakarna448-466 Parva 34Release of Balakhilya466-472 Parva 35The Story of Kapila472-482 Parva 36Story of Vanamala483-488 Parva 37Receiving of diksa by the King Ativirya488-496 Parva 38The Story of Jitapadma497-504 Parva 39Story of Desabhusana and Kulabhusana Kevalis504-517 Parva 40Glory of Ramagiri517-520 Parva 41The story of Jatayu520-529 Parva 42Story of Danadaka Vana529-535 Parva 43Killing of Sambuka535-542 Parva 44Abduction of Sita542-550 Parva 45Killing of Khara Dusana550-556 Parva 46Various forms of Ravana's Maya556-568 Parva 47Killing of Vita Sugriva568-576 Parva 48Lifting of Kotisila576-589 Parva 49Departure of Hanuman to Lanka590-596 Parva 50Mahendra's Meeting with his daughter596-599 Parva 51Achieving of Gandharva girls by Rama599-602 Parva 52Hanuman achieves Lanka sundari602-606 Parva 53Hanuman's return from Lanka607-621 Parva 54Arrival of Rama's Army in Lanka621-625 Parva 55Vibhisana's Journey the camp of rama626-631 Parva 56Departure of Ravana's Army631-633 Parva 57March of Ravana's Army from Lanka633-637 Parva 58Killing of Hasta and Prahasta637-639 Parva 59Story of the Earlier Births of Nala, Nila, Hasta and Prahasta640-642 Parva 60Receiving of Vidyas by Rama and Laksmana642-649 Parva 61Assurance of Sugriva and Bhamandala after their having been freed with Nagapasa650-651 Parva 62Laksmana wounded with sakta651-657 Parva 63Rama becomes full of sorrow for the wounded Laksmana657-659 Parva 64The episode of Visalya659-665 Parva 65Visalya's meeting with Laksmana666-670 Parva 66Ravana's deputing a messenger to Rama670-675 Parva 67Description of Jaina Temples676-677 Parva 68Glory of Astahnika in the month of Phalguna678-679 Parva 69Tapas of Ravana for achieving Vidya679-680 Parva 70Tapas of Ravana for achieving Vidya680-686 Parva 71Achieving of Bahurupini vidya by Ravana686-691 Parva 72Ravana repents for Sita's abduction and then resolve to hand her over to Rama, after capturing him in the battle691-696 Parva 73Preparation of war and march to the battlefield by Ravana696-706 Parva 74Battle between Ravana and Laksmana706-712 Parva 75Story of Laksmana's getting the Cakra712-716 Parva 76Death of Ravana716-718 Parva 77Death of Ravana718-722 Parva 78Receiving of Diksa by Indrajit and Ohters722-729 Parva 79Meeing of Rama and Sita729-733 Parva 80Stay of Rama, Laksmana and Sita in Lanka733-744 Parva 81Arrangements made for Rama's Return to Ayodhya from Lanka744-751 Parva 82Arrival of Rama, Laksmana and Sita in Ayodhya751-754 Parva 83Detachment of Bharata754-762 Parva 84The Conduct of Elephant Trilokmandana762-763 Parva 85Details of Earlier Birth of the Elephant Trilokmandana764-774 Parva 86Receiving of Diksa by Bharata and Kekaya775-776 Parva 87Nirvana of Bharata776-777 Parva 88Crowning Ceremony of Rama and Laksmana778-780 Parva 89The Episode of Killing of Madhu, The Ruler of Mathura780-787 Parva 90Conquering of Mathura by Satrughna787-789 Parva 91Story of Earlier Births of Satrughana789-792 Parva 92Activities of Saptarsis of Mathura792-798 Parva 93Story of The Achieving of Manorama798-801 Parva 94Fortunes of Rama and Laksmana801-803 Parva 95Adoration of Jinendra803-806 Parva 96III - Talk of the People About Sita's Stay in Lanka807-810 Parva 97Exile of Sita811-822 Parva 98Sita Consoled by Vajrajangha in the Forest822-827 Parva 99Performance of Rama after the Exile of Sita828-834 Parva 100Birth of Lavanankusa835-839 Parva 101The Battle of Lava and Ankusa839-845 Parva 102Battle of Lavanankusa845-856 Parva 103Meeting of Lavanankusa with Rama and Laksmana857-862 Parva 104Return of Sita to Rama862-868 Parva 105Fire Ordeal of Sita869-885 Parva 106The Stories of Earlier Births of Rama, Laksmana and Sita885-900 Parva 107Receiving of Diksa by Sita900-904 Parva 108Details of Earlier Births of Lavanankusa904-907 Parva 109Proceeding of Sita to Heaven and the Story of king Madhu908-918 Parva 110Story of Eight princes918-924 Parva 111Proceeding of Bhamandala to Heaven924-926 Parva 112Achieving of Vairagya (Detachment) by Hanuman926-932 Parva 113Nirvana of Hanuman932-934 Parva 114Discussion Between Indra and Gods934-938 Parva 115Nirvana of Laksmana and Performing of Tapas938-941 Parva 116Lamenting of Rama at the Death of Laksmana942-944 Parva 117Arrival of Sugriva and Vibhisana learning about the Death of Laksmana944-947 Parva 118Cremation of the body of Laksmana947-954 Parva 119Receiving of Diksa by Rama Baladeva954-958 Parva 120The Disturbance created in Nandasthali with the Return of Rama withuot taking of the Food958-960 Parva 121Taking of Food by Rama961-962 Parva 122Achieving of Kevaljnana by Rama962-967 Parva 123Achieving of Nirvana by Rama967-979\u003cb\u003e\u003cspan style=\"color: red; font-size: x-large;\"\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003csection class=\"section carousel slider\"\u003e\u003c\/section\u003e","brand":"Shantilal Nagar","offers":[{"title":"Default Title","offer_id":44338030051466,"sku":"","price":3700.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/naq391.png?v=1709115062"},{"product_id":"jainism-before-650-bce","title":"Jainism Before 650 BCE","description":"\u003c!----\u003e","brand":"Shugan C.Jain","offers":[{"title":"Default Title","offer_id":44367821602954,"sku":"","price":900.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/ubd701.png?v=1709382583"},{"product_id":"sallekhana","title":"sallekhana","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eJAINISM REGARDS LIFE TO BE ETERNAL. RECOGNIZING THAT THE SOUL CAN NEVER DIE, BUT MERELY TAKES A NEW BODY, A CAREFUL TRADITION WELCOMING DEATH THROUGH INTENTIONAL FASTING DEVELOPED MORE THAN TWO THOUSAND YEARS AGO. A LEGAL CHALLENGE RAJASTHAN WAS PUT FORWARD IN 2013, SUGGESTING THAT THIS PRACTICE IS HARMFUL AND COERCIVE AND TARGETS WOMEN IN PARTICULAR. FOR A SHORT WHILE SALLEKHANÀ, WHICH MEANS THE “THINNING OF EXISTENCE,” WAS DECLARED ILLEGAL. IN RESPONSE TO THIS CONTROVERSY, THREE CONFERENCES WERE CONVENED BY THE INTERNATIONAL SCHOOL FOR JAIN STUDIES TO EXPLORE THE LEGAL, RELIGIOUS, AND MEDICAL ASPECTS OF THIS PRACTICE. EXPERTS DISCUSSED THE LONG HISTORY OF THE PRACTICE, ATTESTED TO IN EPIGRAPHS THROUGHOUT INDIA; THE WAYS IN WHICH FASTING TO DEATH HAS BECOME AN ACCEPTABLE PRACTICE IN THE WESTERN WORLD; AND CONTEMPORARY INSTANCES OF ITS OBSERVANCE IN INDIA. THIS VOLUME PRESENTS AN INTERDISCIPLINARY APPROACH TO THINKING ABOUT THE END OF LIFE, FROM BIOMEDICAL, HISTORICAL, RELIGIOUS, AND LEGAL PERSPECTIVES.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eJainism regards life to be eternal. Recognizing that the soul can never die, but merely takes a new body, a careful tradition welcoming death through intentional fasting developed more than two thousand years ago. A legal challenge Rajasthan was put forward in 2013, suggesting that this practice is harmful and coercive and targets women in particular. For a short while Sallekhanā, which means the “thinning of existence,” was declared illegal. In response to this controversy, three conferences were convened by the International School for Jain Studies to explore the legal, religious, and medical aspects of this practice. Experts discussed the long history of the practice, attested to in epigraphs throughout India; the ways in which fasting to death has become an acceptable practice in the Western world; and contemporary instances of its observance in India. This volume presents an interdisciplinary approach to thinking about the end of life, from biomedical, historical, religious, and legal perspectives.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003e\u003cspan class=\"title-detail\"\u003eCONTENTS\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003ePreface\u003cbr\u003eIntroduction\u003cbr\u003e– Shugan Chand Jain\u003cbr\u003e– Christopher Key Chapple\u003cbr\u003ePart One: Legal Aspect\u003cbr\u003e1. Sallekhanā on Trial\u003cbr\u003e– Whitny Braun\u003cbr\u003e2. To Be or Not to Be: Philosophical and\u003cbr\u003eConstitutional Perspectives on the Right to Die\u003cbr\u003e– Ananth Acharya\u003cbr\u003e3. Suffer not the Suffering: An Examination of\u003cbr\u003ethe Jain Practice of Sallekhanā\u003cbr\u003e– Purushottama Bilimoria\u003cbr\u003e4. Legality of the End of Life\u003cbr\u003e– D.R. Mehta\u003cbr\u003e– Kusum Jain\u003cbr\u003e5. A Study of Sallekhanā as an Art of Living\u003cbr\u003eAttracting No Legal Attention\u003cbr\u003e– Panachand Jain\u003cbr\u003ePart Two: Medical Aspect\u003cbr\u003e6. Bioethics and Medico-Legal Approaches to\u003cbr\u003eRitualized End-of-Life Fasting and Immobilization\u003cbr\u003ePractices in India: Jain Sallekhanā and Buddhist Tukdam\u003cbr\u003e– Sean Hillman\u003cbr\u003e7. Practice of Modified Sallekhanā: Acceptance of Death\u003cbr\u003e– Nitin Shah\u003cbr\u003e8. The Role of Dharma Jāgaraṇa for Sallekhanā\u003cbr\u003e– Reshma Bhansali\u003cbr\u003ePart Three: Philosophical Aspect\u003cbr\u003e9. Eternal Life, Death and Dying in Jainism\u003cbr\u003e– Christopher Key Chapple\u003cbr\u003e10. Relevance of Sallekhanā\/Samādhi-maraṇa in\u003cbr\u003eToday’s Society\u003cbr\u003e– D.S. Baya\u003cbr\u003e11. The Final Fast in the Eighth Aṅga: The\u003cbr\u003eAntakr̥tdaśāṅgasūtra\u003cbr\u003e– Priyadarshana Jain\u003cbr\u003e– Rajal Borundia Jain\u003cbr\u003e12. The Jain Approach to Death and New Life\u003cbr\u003e– Shugan C. Jain\u003cbr\u003eAppendix I\u003cbr\u003eAppendix II\u003cbr\u003eAppendix III\u003cbr\u003eAppendix IV\u003cbr\u003eContributors\u003cbr\u003eConsolidated Bibliography\u003cbr\u003eIndex\u003c\/p\u003e","brand":"Shugan Chand Jain","offers":[{"title":"Default Title","offer_id":44378627604618,"sku":"","price":1200.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/9788124610480-325x494.jpg?v=1709634822"},{"product_id":"an-introduction-to-jain-philosophy","title":"An Introduction to Jain Philosophy","description":"\u003cp style=\"text-align: left;\"\u003eIt is well-known that the Jain tradition has been extremely influential in the development of Indian thought and culture. The Jain tradition teaches that there is an interdependence of perception, knowledge, and conduct unified by an axiomatic principle of non-violence in thought, speech, and action. In this way, non-violence defines the core of the Jain tradition, which has had a profound effect on other dharmic traditions originating in India. Jain Dharma is so significant that in some ways it may be incomplete to attempt to understand other Indian traditions (such as Buddhism or Hinduism) without knowing the basics of the Jain tradition, since these other traditions developed in an ongoing dialogue with the insights and wisdom of Jain respondents and visionaries.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book enables the reader to enjoy a comprehensive journey into the intricate world of Jain thought and culture in a way that is philosophical in its compelling rationality, deeply spiritual in its revelations, yet accessible in its language. The organization of this book allows the reader to engage in an overview of the central teachings of the Jain tradition, but also to ascertain the profundity of its depths. It can be read with equal efficacy in succession from beginning to end, or pursued by individual topics of interest to the reader. Either strategy will have the same effect: a systematic understanding of what the timeless teachings of Jain thinkers have to say about the universal issues of the human condition - and how we might understand our harmonious relationship with other living entities as a powerful and effective spiritual journey.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eParveen Jain, PhD, is a prolific entrepreneur who has founded and led multiple technology companies in the Silicon Valley. He has ten technology patents, has contributed to over fifty technical publications, and has been recognized with multiple awards for his philanthropic and professional work. For over thirty years, Dr. Jain has been a leader in the vibrant Jain and Hindu communities of the San Francisco Bay Area.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe is an ordained sriivaka (householder) disciple of Acarya Sushil Kumar (Guruji), the source of his religious and spiritual education and the motivation for Dr. Jain's erudition in the Jain tradition. Dr. Jain is deeply involved in the growth of Siddhachalam, the first Jain tirtha (a pilgrimage, and the abode of enlightened spirituality) outside of India, and he considers that, along with leading the effort to build a Jain temple in the San Francisco Bay Area, to be his foremost accomplishment. Inspired by Guruji, he is passionate about applying Jain principles and scriptures to everyday practice for the growing global Jain community and beyond, for current and future generations.\u003c\/p\u003e","brand":"Parveen Jain","offers":[{"title":"Default Title","offer_id":44446241128586,"sku":"","price":1600.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nav096.png?v=1709713336"},{"product_id":"somadeva-s-yasastilaka-aspects-of-jainism-indian-thought-and-culture","title":"Somadeva’s Yasastilaka","description":"\u003cp style=\"text-align: left;\"\u003eYasastilaka by Somadeva, composed in CE 959, is a Jaina religious romance written in\u003cspan\u003e Sanskrit\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eprose and verse. It is notable as an encyclopaedic record of literary, socio-political, religious and philosophical data that throws light on the cultural history of the Deccan in early medieval India. This volume presents a critical study of the work, providing a comprehensive picture of the life and thought of the time of Somadeva. It begins with a discussion on Somadeva and his age and gives a synopsis of Yasastilaka. It examines the Yasastilaka as a prose and a religious romance, a socio-political record and as an anthology of Sanskrit verse. The book discusses various philosophical doctrines in Indian thought. With many detailed references and footnotes, it reveals the Yasastilaka as a work that expounds the cardinal teachings of Jainism. It throws light on Jaina dogmatics, religious poetry, moral and religious stories, and myths and legends in the process of examining the work. The volume also has supplementary notes incorporating the results of studies on Somadeva’s relations with the Vemulavada Calukyas and the locality in which he wrote his masterpiece.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eProf.\u003cspan\u003e Krishna\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eKanta Handique (1898-1982) was a noted Sanskritist and one of the foremost educationists of modern India. He was the founder-principal of the J.B. College, Jorhat (Assam) which was the first non-government degree college of north-east India. Among his many contributions as an Indologist are his acclaimed first-ever English translation of the famous Naisadhacarita of Sriharsa, English translation of Setubandha of Pravarasena and a detailed study of Somadeva’s Yasastilaka.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eSanskrit has been a perennial source of wisdom and intellectual discourse. The literature of this language has also served as a vibrant storehouse of knowledge-systems and information on cultural achievements. In fact, the study of this literature is an essential prerequisite for understanding the development of Indian society and culture.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn his History of Dharmasastra, Mahamahopadhyaya Purushottam Vaman Kane presented a most monumental work on ancient texts of law as sourcebooks for Indian culture. Prof. V.S. Agrawal, in his India as Known to Panini, established the paradigms of the cultural study of a stric work in Sanskrit—the Astadhyayi—a text that is definitely one of the most miraculous intellectual accomplishments in the history of human race. Prof. B.S. Upadhyaya and some other scholars have attempted studies of the works of Kalidasa and other poets as sourcebooks for Indian culture and civilisation, still others have taken up similar studies of the texts by Yaska and\u003cspan\u003e Patanjali\u003c\/span\u003e. However, Sanskrit classics produced in first two millenniums of ct have remained by and large unexplored from the point of view of cultural studies. Prof. K.K. Handiqui, one of the most distinguished Sanskrit scholars of modern times, not only made a fruitful attempt to bridge a gap in the cultural studies of Sanskrit texts in his Yasastilaka and Indian Culture, he also joined the glorious line of stalwarts like Mahamahopadhyaya Purushottam Vaman Kane and Prof. V.S. Agrawal by presenting another landmark of the study in Sanskrit literature as source for cultural history. In fact, Yasastilaka of Somadeva, a campu kavya composed in tenth century Ace, is really the Yasastilaka—auspicious mark on the forehead—of India’s culture. It establishes Indian culture as a vibrant continuum enriched by numerous tributaries. A cultural study of Yasastilaka becomes especially significant considering the fact that this text by Somadeva belongs to the other traditions—the traditions of Jainism and the sramanas, that have made equally enormous contribution to the growth of Indian culture.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA scholar of extraordinary accomplishments from Assam, Prof. K.K. Handiqui here presents a remarkable study of work of Somadeva—an author—who flourished in the southern parts of our country nearly one thousand years back. The work not only provides a first-hand knowledge of cultural organisations and genesis of various systems of law, administration and governance, it has really become an encyclopaedia of ancient Indian traditions and the milieu.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the eighteen chapters of this book, Prof. Handiqui has covered all the aspects of Indian Culture as visualised through Somadeva’s magnum opus — historical, geographical, religious, philosophical and archaeological; he also interprets various cults, customs and beliefs that prevailed during Somadeva’s period, providing us an authentic account of the life and times of the author under study. Prof. Handiqui not only presents a revision of paradigms for the cultural study of an ancient text, his work also provides a literary analysis of Yasastilaka as a prose romance, bringing out Somadeva’s excellence as a poet. This study is marked with a vivid account of moral dilemmas and intellectual dialogues and debates between various philosophical systems not only of a century but of the first millennium Ace.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMarked with an amazing accuracy and analytical acumen, studies by Prof. Handiqui present correct documentations of institutions and systems related to the culture of an era. His analysis of inspirations and other records is epigraphically validated. In his note on the ‘Kalamukha’ Prof. Handiqui discovers an important and unknown sect, and with his authentic study of Calukyan temples, brings out salient features of temple architecture and sculptures with illustrations. As a critique on Indian culture, this study brings out both glories and achievements of our ancestors, and it unhesitatingly takes notice of shortcomings and drawbacks as well.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThrough this study, Prof. K.K. Handiqui has successfully established Somadeva’s times as one of the most flourishing periods in the literary, social and cultural history of India, and his analysis of various facets of Indian culture as envisaged through Yasastilaka presents issues that are still relevant. In fact, Yasastilaka of Somadeva also presents a study in human psychology and the contradictions of Indian society that have wrecked the age. It is interesting to note that Girish Karnad, a celebrated Kannad author of our times, has based one of his well-known plays on Somadeva’s work.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am happy to present this brilliant exposition of Yasastilaka and one of the most voluminous works on cultural study of a Sanskrit text by Prof. K.K. Handiqui. The first edition of this work was brought out by Prof. A.N. Upadhye, a veteran scholar himself, through the Jam Sanskrit Samrakshaka Samgha of Sholapur. The second edition appeared in 1968. The work has not been easily available for so many years, and this publication will hopefully fulfill a long-felt demand in the scholarly world.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am extremely grateful to Mrs. Ahalya Gogoi for having taken pains to make this work available to Rashtriya Sanskrit Sansthan and giving us permission to produce this new edition. I specially want to thank Shri Susheel Mittal and the D.K. Printworld for collaborating with the Rashtriya Sanskrit Sansthan in bringing out this important treatise and for their meticulousness in carrying out the printing work. I am confident that the publication of this work will further stimulate the study of Sanskrit literature as source for history and culture.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAuthor’s Preface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present edition is a reprint of the first edition published about twenty years ago. Circumstances have prevented me from undertaking a revision, but I have added supplementary notes incorporating the results of recent studies on the relations of the Lemulavada or Vemulavada Calukyas with Somadevasuri and the locality in which he wrote his masterpiece Yaasti1aka and other works. A brief note on the Eastern Calukyan temples, based on Dr. M. Rama Rao’s interesting monograph on the subject, has also been added to supplement the information brought together in Appendix III.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe early publication of this edition is entirely due to the enthusiasm and keen interest of my esteemed friend Dr. A.N. Upadhye. I offer my sincere thanks to Dr. B. Rama Raju of Hyderabad for sending me information about some of the places dealt with in the supplementary notes and drawing my attention to Sri. S. Gopalakrishna Murthy’s monograph Jain Vestiges in Andhra.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSomadeva’s Yasastilaka was composed in 959 A. D. somewhere in the area corresponding to modern Dharwar and the westernmost districts of Hyderabad State. It is a Jaina religious romance written in Sanskrit prose and verse, but more important as an encyclopedic record of literary, socio-political, religious and philosophical data, valuable for the study of the cultural history of India, and particularly of the Deccan, in the tenth century and thereabouts, when the Rastrakuta empire still held sway in that part of the country. The object of the present volume is a critical study of the work; and if we have often gone far outside the limits of the text, it was only to give a more comprehensive picture of the life and thought of the times with reference to antecedent and subsequent factors in Indian cultural development.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Sanskrit text was published long ago by the Nirnaya Sagar press in two volumes of a little over a thousand pages with the commentary of Srutasagara. The second volume of the work appeared in 1903, and the second edition of the first volume in 1916. A voluminous Jaina text composed in a difficult style could hardly be expected to be popular even with advanced students of Indian literature. To add to our difficulties, the commentary, which is our only guide to the work, breaks off at p. 244 of the second volume; and the printed text was found to be far too defective to admit of a critical study of the work.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo obviate these difficulties, I have utilized the following manuscripts of the text kindly lent by the Bhandarkar Oriental Research Institute, Poona:1) Ms. A No. 230 of 1902-07, folios 434; 2) Ms. B: No. 752 of 1886-92, folios 391; 3) Ms. C: No. 274 of A. 1883-84, folios 341; and 4) another incomplete manuscript of the work. Of these Ms. A is the most important. It is not only correct but contains valuable marginal notes which have been of great use in studying the text, specially the portion dealing with Jaina doctrines, on which the commentary is not available. Notes from Ms. A have been incorporated in the present work; and, here and there, a line or a verse omitted in the printed text has been added from the manuscripts in the footnotes. In fact, nearly all the quotations from Somadeva’s Yasastilaka in the present volume have been collated with the manuscripts, especially A.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am grateful to Dr. A. N. Upadhye, Kolhapur, for his generous and voluntary offer to publish this work on behalf of the Jaina Samskrti Samraksaka Samgha of Sholapur. The munificence of the Samgha has made the publication possible in a comparatively short time, but the work would not have appeared in a presentable form without Dr. Upadhye’s tireless efforts.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDr. V. Raghavan of Madras University was kind enough to send me an offprint of his interesting paper Gleanings from Somadevasuri’s Yasastilaka Campu published in Ganganatha Jha Research Institute Journal (February-August, 1944). Dr. Raghavan refers in his paper to the unpublished commentary of Srideva on the text. It is a fragment of 34 leaves preserved in the Bhandarkar Oriental Research Institute, and its existence was not known to me at the time of borrowing the manuscript mentioned above.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am indebted to my friend Prof. P. K. Gode, Curator, Bhandarkar Oriental Research Institute, for help in connection with manuscripts, and especially for carefully made copies of articles and papers otherwise inaccessible to me. The photographs of the sculptures relating to the ancient Jaina Stupa of Mathura were a gift from Dr. Vasudev Agrawala when he was Curator of the Provincial Museum, Lucknow. The Saiva sculpture preserved in the Rajputana Museum, Ajmer, is reproduced in this book with the kind permission of the Archaeological Survey of India. My sincere thanks are due to Sj. Brajendra Kumar Acharya, Lecturer in Bengali, Cotton College, for compiling the General Index.\u003c\/p\u003e","brand":"Krishna Kanta Handiqui","offers":[{"title":"Default Title","offer_id":44446678057098,"sku":"","price":1200.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nac863.png?v=1709716876"},{"product_id":"jaiminisutras-english-translation-with-full-notes-and-original-texts-in-devanagari-and-transliteration","title":"Jaiminisutras","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI have the pleasure to present herewith the Sixth and revised edition of the English Translation of the first two Adhyayas of JAIMINISUTRAS by my revered grandfather late Professor B. Suryanarain Rao.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eJaimini is held in very great esteem throughout India not only for his philosophical-aphorisms but for his astrological writings also.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eJAIMINISUTRAS as presented in these pages deals with a system of astrology that has no parallel in the existing methods. The Sutras are hard nuts to crack and Professor Rao has tried his utmost to explain the aphorisms as clearly and convincingly as possible.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI have not meddled with either the translation or the notes as given by Prof. Rao for fear of affecting the sense. I have however added my own remarks by way of annotations wherever I felt that an aphorism or aphorisms required further elucidation.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eProfessor Rao is the only scholar in India to have attempted an English Translation of Jaimini. Therefore the cultured public should feel grateful to him for having enabled them to have access to a system of astrological literature which is unique in its own way. My own publication Studies IN JAIMINI Astrology deals with the Jaimini system in an exhaustive manner with examples.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Translation herewith presented has been thoroughly revised by me and it is hoped readers will be highly benefited by a careful study of his book.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePreface\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe best Indian sciences, religion, philosophy, dramas, literature, politics and epics are the productions of the Maharishis. These are intellectual giants like the Himalayan 'Mountains and all others in the world are pigmies before them. The why of this may not be known to us, but the facts are there. Works, therefore, from the brains of the Maharishis stand unrivalled and they are colossal in nature. -Maharishi Jaimini is a great intellect and his sutras are very valuable. I make no apology to introduce them to the public in the simplest, English garb. The sutras will and have to speak for themselves. They are more than five thousand years old and valuable to command attention and respect from all classes of readers, Indian or Foreign. Those which have stood brilliantly for 5 or 10 thousand years without losing their brilliancy are real, intellectual gems which everybody should covet to possess. These five thousand years, instead of diminishing their lustre, have added further brilliancy to the sutras. The commentators have done invaluable service and all their extensive interpretations and clear arguments Cannot be incorporated or embodied in short notes of mine. If they are to be assimilated into the real explanations of the sutras, the bulk of the present volume would increase by ten-fold and cause tremendous discouragement to the students who would like to pursue the easiest way, and learn something of Jaimini sutras, which have been sealed letters to the English knowing public. Even the great\u003cspan data-mce-fragment=\"1\"\u003e Sanskrit\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003escholars find the sutras hard nuts to crack and often they give them up for want of patience, devotion and technical difficulties in the way. I have been only a student in Astrology and kindred sciences, although I have had 55 years of study and practice. Astrology is a grand ocean, containing four hundred thousand stanzas or verses, and requires certainly centuries for its grasp and comprehension. After all our brains can take in only a few stanzas from the extensive literature, but for brilliant intellects, a knowledge of the few fundamental principles will enable them to grasp the sciences and make good progress in the course of a few years I have done my best in this English Translation, and I leave the readers to judge of my honest- labours in propounding sutras principles. Within my humble knowledge none of our learned scholars seem to have taken the trouble, or made attempts to translate these aphorisms of Maharishi Jaimini and I am proud to say I am the first in the field of translation to have undertaken this difficult task. Constructive criticisms are always welcome and I shall be grateful to them who offer such observations. Destructive criticisms must be treated with supreme contempt. One who is not an adept in a subject will be a sorry critic. He can be left alone.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAn Introduction to the valuable JAIMINISUTRAS will be an uncalled for luxury. The profundity and brevity of these sutras have called forth the highest admiration from all readers during the last fifty centuries. My pen is too humble to do them justice or bring their majesty before the public in that dignified form in which the original sutras stand in Sanskrit. They eloquently speak for their intrinsic value. To frame short sutras with comprehensive meanings is not given to ordinary mortals. Maharishis of Aryavartha alone have framed sutras. None else could do them. No one has done them in the world. It requires not only the command over the Sanskrit language but it also requires consummate scholarship in the Science of Astrology and kindred subject to frame sutras. The readers should particularly remember that Jyotisha in Sanskrit means light and the sense which sees and feels the light. It is the clear vision of the\u003cspan data-mce-fragment=\"1\"\u003e Vedas\u003c\/span\u003e. Of the Vedic shadangas this is the most important. Without the help of Jyotisha, Vedas would be blind. We want clear Ugh! Over all our events, past, present, and the most desirable future. What other sciences can pretend or have pretended to do this service for mankind? From where and from what previous states of existence have we come?” What will be our success and failures in the present state and where are we going to live after the separation of Jeeva from the Doha or the Life from the physical structure? What are our thoughts, deeds and aspirations in this life, and how far do we succeed in our aims and in what manner can we do so? Do the planets influence us and are we directed under their command? If not, what have they to do with us? How do they exercise their influences over us? And how can we correctly calculate them and guide our destinies in their light, averting evils and enhancing good. Who are the most famous writers on Astrology, and what are their pretentions? Are there any other sciences which can help us in these directions?\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAll these and many more pertinent and relevant questions are asked, both by believers and non-believers of this science. Such questions are no doubt very important and are to the point. I am proud to say that almost all such relevant or irrelevant questions on Astrology and remedies prescribed by Astrology and Dharmasastras, have been clearly and convincingly answered by me in my Introduction to the Study of Astrology in the Light of Modern Sciences. The Introduction extends over 78 pages of closely printed matter and I must refer my readers to that for fuller details and information. JAIMINISUTRAS have not been translated into English by any- body in India, so far as my knowledge goes. Neither is it so very easy to translate sutras into proper English. The meaning of a small sutra, sometimes may be developed into stout printed volume. English language is incapable of framing sutras and much less for their being translated into concise and short sentences. In its present form and construction the English language is quite unfit for framing Sutras. These sutras are profound, scholarly and unique in their composition and defy all competition. They comprehend a vast amount of knowledge in the shortest forms possible and have been framed graciously by Maharishi Jaimini, for the benefit of the world. He openly says so. In the end of these sutras the author remarks that all that he has written is quite true, as these truths have been propounded by the still earlier Maharishis, Pitamaha or Brahma, Vyasa, Parasara, Vasishta, Garga, Bhrigu, Surya, Chandra, Brihaspathi, Sukra, Marichi, Palaha, Pulisa, Maya and other eminent scientists. The treatment of the different Bhavas, Basis and Planets will be found a little confusing in the beginning but with some patience, diligence and practice the peculiarities of his system I readily yield themselves to our comprehension and enable us to read the full horoscopes in the light in which Jaimini has explained them for our benefit. He gives various Lagnas, Hora Lagna, Ghatika Lagna, Upapada Lagna, Varnada Lagna and so forth. His Dasas are mostly founded en Basis and Navamsas. The calculations backwards and forwards for odd and even signs trouble the reader to some extent. The extent of Dasas differs from the ordinary conceptions as explained by the general principles of Astrology. Constellations have not been given prominence. Brahma, Rudra and Maheswara Dasas are peculiar in these sutras. While the language is graceful, the interpretations are taxing, difficult and stiff. A vast amount of general knowledge is needed for the proper interpretations and comprehension of these sutras. It is asserted by some that JAIMINISUTRAS extend over 8 Adhyayas. I have seen only four and have not come across the rest. I am on the look out for them and by chance may have the good—luck to discover them in some old palace or private libraries. 'I shall translate the other two Adhyayas at an early date. The two Adhyayas, I have now translated, are complete in themselves and will be found to be of the highest value to the students in astrology. The masterly way in which the Maharishi has explained the Astrological principles, will surely make the students masters in this line. The sutras being short and sweet, can easily be committed to memory and this is the greatest advantage Sanskrit sutras possess over other languages in the world. I have quoted the original sutras in the transliteration system so that those who know Sanskrit may easily follow the sutras and my translation and notes, and correct any mistakes, which may have crept into my translations either through ignorance or oversight. I have given the original Sanskrit words and have explained them in easy English as I have understood them. Sanskrit alone commands sutras. We have Brahma- sutras or Uttara\u003cspan data-mce-fragment=\"1\"\u003e Mimamsa \u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eby Vyasa. Jaiminisutras or Poorva Mimamsa, Grihyasutras, Vyakaranasutras, and other sutras on various subjects by Maharishis. Such wonderful display of sutras is quite peculiar to Sanskrit and I have not heard of the existence of such a system of sutras in any other language in the world.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThose who are better scholars than myself in Astrology. Astronomy, Sanskrit and English may point out my inaccuracies, correct them, for the benefit of the world and thus earn not only my gratitude but also of the cultured humanity in general. Since this translation is the first of its kind in the field on Jaiminisutras, I recommend this work to all lovers in Astrology. Those who do not believe in Astrology, will do well to read the translation and apply the principles to their own horoscopes and see how beautifully the results agree with the positions of planets. Duty to science and literature requires every sensible man, who has the good of humanity at heart, not to neglect any branch of knowledge, without fair and reasonable trials. We have no reason to reject any science, without proper study and careful application. There are some persons who say \"I don’t believe in this or that science\". Reflection shows they are unwise and entirely wrong. In the first place they do not represent the sum total of all knowledge in the world. The importance attached to their Ego, by themselves, is unjustifiable and untenable. I challenge, if there is any man in this world who knows all branches of knowledge or even the ABC of them. Some scientists are more narrow—minded and bigoted than the declared bigots of religion or social customs. When the best and the most intellectual Maharishis of India have not only believed in Astrology, but, have also written four hundred thousand stanzas on Astrology, will it be unreasonable to ask the readers to study the science, put it into practice and then say, what they think about it. To the sceptice, only one word of advice by me. Learn the elementary principles, take your horoscopes and of those who are dear and near to you. Read them in the light of these sutras and then say honestly what you think of this science. A handful of experience is worth ten cartloads of theories. If I am wrong correct me in the light of experience. If you are wrong correct yourself like a noble soul. Can I be fairer than this in my advice?\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ctable width=\"100%\" data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"90%\" data-mce-fragment=\"1\"\u003ePreliminary Observations:\u003c\/td\u003e\n\u003ctd width=\"10%\" data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGeneology of Maharishis by Vedavyasa The intellectual development of Maharishis by Yoga — Literature in Sanskrit—Definition of Sutra - Difficulties in Translation—Perfect Development of Sanskrit—Maharishi Jaimini.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAdhyaya 1, Pada 1 — (Chapter ‘l, Part 1)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1-40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMeanings of Astrological terms defined—Aspects of Planets and Zodiacal Signs—Differences of Principles in Astrology and their reconciliation- Necessity for a study of general and special principles—Pneumonics in Sanskrit Mathematics Bad influences and their counteraction-Atma- karaka or Lord of Soul, Kalatrakaraka or Lord of wife, Naisargikakaraka or Permanent Lord- Lordships for Rahu and Ketu—Results of Atma- karaka, Amatyakaraka or Lord of minister, Bhratrukaraka or Lord of brother, Matrukaraka or Lord of mother, Putrakaraka or Lord of son, Gnatikaraka or Lord of cousins and Darakaraka or Lord of wife-Signification of Planets, Rasi, Rasi Dasas or Periods of Signs and their results- Arudha or Pada Lagna, Varnada Lagna, Ghatika Lagna, Bhava Lagna, Chandra Lagna, Hora Lagna and their uses.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAdhyaya 1, Pada 2-—(Chapter 1, Part 2)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAtmakaraka in different Navamsas—Planets with Atmakaraka—Gulikakala or Time of the Son of Saturn—Lordships of Planets over different times in a day——Hora Drekkana, Navamsa, Dwadasamsa and the Thrimsamsa explained as per Varahamihira—Planets aspecting Atmakaraka Navamsa in Gulikakala—Effects of Planets in various houses from Karakamsas and their significations —Kemadruma Yoga.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e41-87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAdhyaya 1. Pada 3——(Chapter 1, Part 3)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e87-106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePlanets in various houses from Pada Lagna and their results-Uchcha——Graha Samanya-Combinations for Royalty and Poverty.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAdhyaya 1. Pada 4—(Chapter 1, Part 4)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e106-126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eUpapada Lagna and its results—Combinations for various diseases—Children——Death of brothers, sisters-Dumbness, stammering, complexion. Religious tendencies, adultery, leadership in community—33 crores of Devatas—Nigraha and Anugraha forms—Mahamantras or good Vedic Secrets—Kshudra Mantras or evil incantation\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAdhyaya 2, Pada 1-—(Chapter 2, Part 1)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e126-156\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDetermination of Longevity—Combinations for Long, Middle and Short lives——Reconciliation of different systems of Longevity-Karakayogas—— Kakshya, Hrasa or reduction or degradation—Kakshya Vriddhi or increase-Dwara Rasi, Dwarabahya Rasi and Pakabhoga Rasis explained —Increase of Life and averting death——Viparitas or Perverts in meaning—Karakayogas and Kartari-yogas detailed-Three kinds of Longevities— Alpayu, Madhyayu and Purnayu—Explanation and results of Rudra, Maheswara and Brahma Rasis —Different kinds of Yogas.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAdhyaya 2, Pada 2-(Chapter 2, Part 2)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e156-169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePlanets causing Death of Mother and Father in Shoola Dasas—Combinations for deaths due to the displeasure of Governments- Different kinds of diseases—Bites of insects and venereal complaints.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAdhyaya 2, Pada 3-(Chapter 2, Part 3)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e170-180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSthira Dasas, Navamsa Dasas and Prana Dasas detailed-Combinations for deaths of uncles, cousins and other relations in Shoola Dasas— Explanation Shoola Dasas or periods.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAdhyaya 2, Pada 4-(Chapter 2, Part 4)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e180-197\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBhoga Rasis, Bhoga Dasas and Paka Dasas— Combinations for Imprisonments and Deaths in Purusha and Stri Rasis—Yogardha Dasa, Drigdasa and Trikona Dasa.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eA short sketch of Prof. B. Suryanarain Rao’s Life\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"B. Suryanarain Rao","offers":[{"title":"Default Title","offer_id":44505878200458,"sku":"","price":245.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/ihl530.png?v=1710758451"},{"product_id":"the-experience-and-the-path","title":"The Experience and the Path","description":"\u003cp style=\"text-align: left;\"\u003eThis book is an English translation of the original Gujarati book ‘Atmajnana ane Sadhanapath’, a magnum opus of Munishri Amarendravijayaji Maharajsaheb—a Jain monk, a saint-writer, a pathfinder, a torchbearer for seekers on the path of spiritual quest. This book provides an in-depth understanding of ‘self-experience’ which is a crucial milestone on the path of liberation. This book is divided into two parts: theory and practice.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe first part explains what is ‘the Experience’—the firsthand true knowledge of thyself, recognition and importance of such experience, inner transformation after undergoing such experience, etc. and the second part elucidates the means i.e. the path to achieve the Experience—practice of equanimity and witnesshood, provisions required for advancement, pitfalls and barricades on the path.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book helps the aspirants in two ways: as a textbook of spirituality and as a guidebook for the\u003cbr data-mce-fragment=\"1\"\u003evoyagers on the path of the ‘unknown’. Voyagers of the spiritual odyssey will find in it, inspiration as\u003cbr data-mce-fragment=\"1\"\u003ewell as instructions regarding the journey. In this book, spiritual knowledge is captured in a seamless flow and in a logical manner. Further, it is backed with plentiful references from Jain scriptures, quotations of revered poets, saints, thinkers of various spiritual traditions and findings and research of modern science.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr\u003eThis book has a beautiful amalgamation of modern science and age-old spirituality. Hence, this book is equally appealing to intellectuals as well as followers of different spiritual traditions. Further, reading this book is beneficial to seekers stationed at any juncture in the spiritual journey be it a beginner or an adept at an advanced stage in this journey. With this English rendering of the original Gujarati book, now the treasure of spiritual knowledge is easily accessible for aspirants cognisant only of the English language in\u003cbr data-mce-fragment=\"1\"\u003eIndia as well as abroad. This translation is done faithfully, the technical terms of Jain philosophy as well as other yogic terms are rendered tactfully and hence, reading gives a feeling of a joyful journey. Seekers of many future generations will benefit from the spiritual guidance of the author due to the sincere effort in English rendition.\u003c\/p\u003e","brand":"Upadhyaya Shri Bhuvanchandraji","offers":[{"title":"Default Title","offer_id":44519492386954,"sku":"","price":400.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/0_page-0001.jpg?v=1718174748"},{"product_id":"bhagwan-mahavir-adhunik-sandrabh","title":"bhagwan mahavir adhunik sandarbh","description":"\u003cp style=\"text-align: left;\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003eडॉक्टर नरेंद्र भानावत\u003c\/strong\u003e\u003cspan data-mce-fragment=\"1\"\u003e हिंदी, राजस्थानी और जैन साहित्य के प्रकांड विद्वान थे। वे राजस्थान विश्वविद्यालय के हिंदी विभाग के अध्यक्ष रहे। मात्र 59 वर्ष की उम्र में कैंसर से संघर्ष करते हुए 4 नवंबर 1993  को उनका निधन हो गया। उनका पूरा जीवन संघर्ष की एक अप्रतिम कहानी है। उदयपुर जिले के एक छोटे से गांव कानोड में आपका जन्म हुआ था। बचपन में ही पिता का साया सिर से उठ गया था। मां डेलूबाई नितांत अनपढ़ थी लेकिन फिर भी उन्होंने इन्हें पढ़ाई के लिए प्रेरित किया। उन्होंने अपने संघर्ष, योग्यता और प्रतिभा के बल पर अपनी विभिन्न परीक्षाओं में सर्वोच्च अंक प्राप्त किए और अंततः राजस्थान विश्वविद्यालय के हिंदी विभाग में लगभग 30 वर्ष तक अपनी सेवाएं दीं। प्रमुख जैन शोध पत्रिका जिनवाणी के भी 30 वर्षों से अधिक समय तक संपादक रहे। उनके संपादन में जैन धर्म दर्शन पर केंद्रित जिनवाणी के अनेक विशेषांक चर्चित हुए। \u003c\/span\u003e\u003c\/p\u003e","brand":"Narendra Bhanawat","offers":[{"title":"Default Title","offer_id":44643834101898,"sku":"","price":300.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/bhagwan-mahaveer-adhunic1.png?v=1712579158"}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/collections\/jainism-7732996.png?v=1763111482","url":"https:\/\/www.motilalbanarsidass.com\/collections\/jainism.oembed?page=8","provider":"Motilal Banarsidass","version":"1.0","type":"link"}