Jaya Jinendra
APTAMIMAMSA (Sanskrit - English)
By Samantabhadra
Ed. with Intro, Trans., Notes and an original English Commentary By SC Ghoshal
2002 220 mm x 140 mm 180 pp
Hardcover Rs. 150
The `Aptamimamsa'is also known as the `Devagama Stotra' as the first word in its opening stotra is "Devagama".
Digambara Acarya Samantabhadra, 2nd century CE, composed the 'Aptamimamsa' in 114 karikas laying the foundation for Jain philosophical works and sowing the seeds of Jain Nyaya. His versatile genius found expressed in various works, among them the `Ratnakaranda Shravakacara', first Shravakacara in the history of Jainism.
The 'Aptamimamsa' has inspired a many important works in Sanskrit by both Digambara and Shvetambara scholars.
Acarya Akalanka Deva, 5th century CE, master of Jain Nyaya, composed the 'Ashtashati' an 800 karika commentary on the `Aptamimamsa'.
In the 9th century, Acarya Vidyanandi the great polemician wrote a comprehensive 8000 karika commentary on Akalanka's `Ashtashati' known as the 'Ashtasahasri'.
Upadhyaya Yashovijaya, the Shvetambara thinker composed the massive 16000 karika masterpiece `Ashtasahasritatparyavivarana' based on the `Aptamimamsa'.
In Eastern philosophy, doctrine is based on the statements of the authority. Hence, Hindus consider the teachings of the Vedas to be authoritative as they consider them to be divine in origin. Bauddhas consider the teachings of the Buddha to be authoritative. Jains hold that the teachings of the omniscient Jinas to be authoritative. The benchmark being that the statement should be compatible with anekantavada. Hence, Samantabhadra examined the statements of the omniscient Jinas to examine if they were compatible with anekantavada. Thus, the `Aptamimamsa'is the determination of an authority.
In Aptamimamsa, Samantabhadra examines the doctrines of all the rival schools and concludes that if a statement is made without establishing its context, it will be false. In order for the statement to be true the appropriate context (syadvada kathana) needs to be established. Hence, syadvada is the necessary attribute of truth.
He further states that syadvada is established by the seven modes of predication, each specifying the object as also that which is extraneous to the object.
He signs off stating in his last karika that he has composed the `Aptamimamsa' for the benefit of those desirous of nih.shreyasa (moksha) by pointing out that which is false, and emphasising the correct path to liberation ? rational perception, rational knowledge and rational conduct.
Thus Samantabhadra concludes his thorough examination of the omniscient Jinas and bows to them in deepest reverence free of any doubts or reservations.
{This is why he then composed the beautiful `Svayambhustotra' using 13 different chandas. It is a set of Sanskrit devotional hymns to the 24 Svayambhu (Tirthankaras) and also an exposition on Samyak Darshana, Samyak J and Samyak Caritra. Even in the devotional hymns, Samantabhadra has skilfully expounded the fundamentals of Jainism, Ahimsa, Aparigraha, Anekanta and Syadvada; explained the rationale behind Bhakti, the primary importance of compassion and highlights the virtues of self-restraint, renunciation and meditation and contemplation on the soul.}
The `Aptamimamsa'is considered by some scholars to be the preamble (mangalacarana) to the `Gandhahasti Mahabhasya', a Sanskrit commentary on the Tattvarthasutra by Samantabhadra. The `Gandhahasti Mahabhasya' itself has been lost to the ravages of time but there is some scriptural evidence to support this claim.
The English translation and commentary by Prof. S C Ghoshal is a contemporary masterpiece and deserves greater recognition.
This book has been attractively printed using a brand new type face and is available for a very low price at
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Wednesday, September 28, 2005
APTAMIMAMSA (Sanskrit - English)
Monday, September 26, 2005
THE STORY OF PAESI Soul and Body in Ancient India
Dear friends,
Jaya Jinendra
THE STORY OF PAESI (Prakrit?English)
Soul and Body in Ancient India
A Dialogue on Materialism in Ancient India Text in Roman; English Translation; Extensive Notes; Glossary of Selected Words; Index Rerum, Quotations, Detailed Bibliography; Appendix containing a section of Haribhadra's "Samaraiccakaha"; 72 - folio Facsimile of the original Prakrit pothi in Devanagari Ed. and tr. By Prof. Willem Bollee Pandit Nathuram Premi Research Series Volume 2 Published by Hindi Granth Karyalay, Mumbai
2005 245 x 160 mm 452 pp
81 88769 03 7 Hardcover Rs. 795
The Story of Paesi or Paesi Kahanayam is a lively dialogue between the monk Kesi and prince Paesi based on the Raiapasenia Agama.
Interestingly, the Paesi Kahanayam is the only large legend common to both Jain and Buddhist canonical literature. It is found in the Jain Raiapasenia Agama and in the Buddhist Dighanikaya.
The monk Kesi and the prince Paesi (Sanskrit / Pradeshi) discuss the corporeality of the soul, whether it dies with the body or is distinct from the body. The prince is a materialist and argues in favour of the corporeality of the soul but the monk convinces him that the soul and body are distinct and while the body is corporeal, the soul is eternal.
This dialogue is set in the 6th century BCE, the age of reflection on and discussion of the soul. While the present literary form dates some centuries later, the discussion is still as relevant today, after two millennia.
This edition contains the Prakrit text in Devanagari and Roman transliteration, accompanied by an incisive English translation, exhaustive notes and a glossary.
The arguments in this discussion reflect many ancient Indian realia such as birth rituals, diseases, etiquette, ethnic list of female servants, execution of thieves, regicide, the 72 professions, similes, etc. which have been commented upon in the notes.
The Table of Contents is as under:
Preface
Introduction Page 1
The Story of Paesi Page 15
Glossary of Selected Words Page 223
Index Rerum Page 307
Quotations Page 317
Bibliography Page 319
Appendix containing a section of Page 359
Haribhadra's "Samaraiccakaha"
72- Folio Pothi of Paesi Kahanayam Page 371
{Raiapasenia Agama}
Excerpts from Dr. John Cort's review of this book which appeared in the Journal of the American Oriental Society 123.4 (2003)
The debates concerning the existence of a soul in Buddhist and Upanishadic circles are well known to students of ancient India. Far less known is the similar contemporary debate between the materialist King Paesi of Sevaviya (Savatthi, Shravasti) and the Jain monk Kesi recorded in the Shvetambara Raiapasenia Sutta, even though the arguments of Paesi (there spelled as Payasi) are also recorded in his dialogue with Kumara Kassapa in the Payasi Suttanta contained in the Buddhist Dighanikaya. The issue in the Jain context is not the existence of the soul; rather, Paesi argues that there is no difference between the soul and the body, while Kesi asserts the fundamental doctrine that the two are different. The realization that we are more than just our bodies, that there is eternal in each and every one of us is a soul that is different from the body, has long been a sine qua non for the true religious life according to the Jains. The analysis of the dualistic distinction between sentient soul (jiva) and insentient matter (ajiva) is the starting point for all Jain dogmatics. In the Digambara tradition this "knowledge of the difference" (bheda jyan) was the basis of the Digambara mystical tradition. In many modern spiritual biographies of both Digambara and Shvetambara Jains, one reads that the person started on the spiritual path when she or he came to understand the difference between soul and body. Further, Paesi is portrayed as a wicked king who traduced dharma and oppressed his subjects, indicating that materialists lack basic moral qualities.
Paesi advances a number of arguments against the independent existence of the soul. Why, for example, has no departed soul returned to earth to tell him about its continued existence Paesi inspected the bodies of executed criminals (Paesi had a reputation as a wicked king, and so had a large and ready supply of subjects for his experiments, and no need to have them fill out Human Subjects Approval forms!); he saw no evidence of a soul escaping after death. He conducted the same experiment Dr. Macdougall ran over two millennia later, but could find no difference in the weight of a person immediately before or after death, and so came to the opposite conclusion. Each argument is refuted by Kesi. Souls in hell are so preoccupied with their tortures that they are unable to come to this world to report on their existence, while souls in heaven are so preoccupied with their pleasures that they are equally indisposed to come. Souls in heaven face another obstacle, as a human lifespan is so short in comparison with those in heaven that the heaven-dwelling soul forgets to come until long after all near descendants themselves have died. One cannot see a soul leaving a dying body any more than one can see sound emerge from an enclosed room, but both occurrences happen. A leather sack weighs the same whether inflated or deflated, and so the fact that a body weighs the same alive and dead proves nothing, for an immaterial soul obviously has no weight. Kesi cannot show a soul to Paesi because neither of them are enlightened; only an enlightened being can see souls...
..finally, Paesi falls back on tradition: he accepts the materialistic position that the body and soul are identical because his father and grandfather before him had done so. Kesi answers with the example of a man carrying a load of iron ore to sell in another town who passed up the opportunity to exchange the iron ore for precious gems on the grounds that he started out his journey carrying iron ore and so should complete it in the same way. His
colleagues who exchanged the iron ore for gems found in the forest became rich, while the stubborn iron salesman remained poor. Kesi admonishes Paesi not to make the same mistake, which he would surely later regret. Paesi concedes defeat. He accepts the Jain teachings from Kesi, and is reborn in heaven, following which he will be born on the continent of Mahavideha and attains liberation.
Willem Bollee provides and edition and translation of this dialogue, contained in the second half of the Raiapasenia Sutta ("Scripture on the Questions of the King), the second Upanga of the Shvetambara Jain canon. He includes a rich and wide-ranging critical apparatus of philological and cultural notes. There is an 84 page selected glossary, the Prakrit text of the quotations, and a detailed bibliography. Bollee also includes the text and English translation of a similar debate concerning the existence of the soul found in Haribhadra's "Samaraiccakaha".
The resultant book is Indological scholarship of the highest caliber.
The editor of this work, Professor Willem Bollee is a highly regarded scholar of Prakrit philology and Jain studies, having taught Indology at Heidelberg and Bamberg Universities in Germany. He received the prestigious Acarya Hemacandra award for this work.
The Story of Paesi sets the standards of scholarly translations of Jain sacred literature. It is a modern masterpiece and shall prove to be a fascinating read for those who are students of Indology, Religion, Psychology, Philosophy, Anthropology, History and Indo-European Studies.
The book has been very attractively published.
|| parasparopagraho jivanam ||
Manish
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HINDU, JAIN AND BUDDHIST GODDESSES (English)
HINDU, JAIN AND BUDDHIST GODDESSES (English)
INDIAN GODS AND GODDESSES Volume - 3
Ed. Shantilal Nagar
2005 285 mm x 220 mm 280 pp + 65 art plates + 55 line drawings
Hardcover Rs. 2000
From the Sarasvati civilisation through the later Aryan influx, the female deity continues to be worshipped in India. This trend is still visible in the Vedic / Brahmanic religion (aka Hinduism), Jainism and Buddhism.
A Hindu text, Kena Upanishad, offers by way of explanation a story that it was the goddess who knew about the Brahman, while the rest were ignorant.
Terracotta images of goddesses were found at the site of the Indus valley excavations. In the Kushana period images of Mahishasuramandini, Gajalaxmi, Durga, Bhadra and several others, including various forms of Matrkas, were sculpted.
In the Gupta period images appeared in stone as well as metal and as bas-reliefs on the walls of monasteries, caves, etc.
Images of Tantric goddesses like Kali, Shakti, Mahakali, Bhadrakali, the 64 Yoginis, etc. as well as local deities such as river goddesses were enshrined in temples and worshipped. Stories surrounding them began to appear in both religious and folk literature.
The Jain and Baudda religions also saw the emergence of sub-deities in the form of goddesses. In Jainism, they were known as Yakshinis and Vidyadevis. The concept of a pair of Yaksha and Yakshini linked with a Tirthankara does not appear prior to the 6th century CE.
The Tiloyapannatti (7th century CE) gives a complete list of the 24 yakshinis. A slightly different listing of 24 names appears in the later Shvetambara work, the Pravacanasaroddhara. In addition, 16 Vidyadevis and 8 mothers, known as Ashtamatrkas are also listed in medieval Jain texts.
There are many goddesses listed in Buddhist texts like Sadhanamala and Nishpannyagavali. Some are said to be benevolent while others are described as terrific.
Citations from original texts in Sanskrit and Prakrit add to the value of the book and underline its credibility.
This book is a well researched study of Indian traditions and traces the genesis and evolution of female deities in Hinduism, Jainism and Buddhism. It will be of great interest to the layman and scholar. The book should be a part of every Indological library.
Chapter Scheme
--------------------
1. Introduction
2. Deities of the Chalcolithic Age
3. Vedic Deities
4. Hindu Goddesses
5. Jain Goddesses
6. Buddhist Female Deities
7. Epilogue
Appendices
1. Goddesses with their attributes and vehicles
2. Jain Yakshis
3. Buddhist Goddesses, their Complexion and Attributes
Bibliography
Index
Plates
The 65 art plates featuring colour and B/w photographs of goddesses adds to the value of this book. This book is available for sale at our bookstore either individually or as part of a 4 - Volume set.
Other Volumes in this Series are:
INDIAN GODS & GODDESSES in 4 Volumes
Vol. 1 Early Deities from Chalcolithic to the Beginning of Historical Period
Vol. 2 The Vedic Period
Vol. 3 Hindu Jain and Buddhist Goddesses
Vol. 4 Yogini Shrines and Shaktipithas
|| parasparopagraho jivanam ||
Manish
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Wednesday, September 21, 2005
SVARUPA SAMBODHANA: VISION OF THE SELF
Dear friends,
Jaya Jinendra
SVARUPA SAMBODHANA: VISION OF THE SELF (Sanskrit - English)
Original Text in Sanskrit
By Acarya Akalanka
Translation and Introduction in English by D K Goyal
2005 225 x 140 mm 118 pp
81 7027 244 0 Hardcover Rs. 200
Acarya Akalanka needs no introduction to the scholar of Nyayashastra. His contribution to Jain Nyaya is so vast, that Jain Nyaya is often referred to as Akalanka Nyaya.
Essentially, this book is to help the reader understand and cleanse the soul's disposition or psychic state in order to attain liberation.
Typical of Akalanka, this is a compact work in classical Sanskrit comprising of 25 shlokas, it systematically examines the scientific basis for and special attributes of the self; and the ways and means of realizing the true nature of the self.
A marvellous work! Compulsory reading for all those interested in freeing themselves from the cycle of rebirths.
Manish
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ENCYCLOPEDIA OF JAIN RELIGION in 11 Volumes (English)
Dear friends,
Jaya Jinendra
ENCYCLOPEDIA OF JAIN RELIGION in 11 Volumes (English)
Ed. by Chanchreek and Jain
2005 220 mm x 140 mm 4500 pp approx.
Hardcover Rs. 7000 for the set
Jainism is an ancient religion. It is the oldest living religion in the world.
Jainism did not spread widely beyond India like Buddhism, but the 20th century saw Jain diaspora settle all over the globe and today Jainism is a truly global religion with its followers and temples present in Asia, Africa, Australia, Europe and North America.
This set of 11 volumes is a highly systematic study of Jainism. The encyclopedia has been designed to thoroughly cover all aspects related to Jainism. Jain epistemology, ontology, history, social anthropology, doctrine, dogmas, philosophy, orthodoxy, art and architecture, contribution to Indian culture and traditions, are all covered in this book.
This work is a contemporary masterpiece. Each topic is comprehensively dealt with and presented in a lucid manner.
Volume 1 deals with the antiquity and historicity of Jainism. It traces the pre-Aryan Sramana history up to the modern day Jainism.
Volume 2 is a critical and descriptive anthology of the Jain scriptures.
Volume 3 studies the Jain way of worship and examines Jain rituals and fasts and explores the relationship between the aradhya (the Pancaparameshthi) and the aradhaka(devotee).
Volumes 4 & 5 are a discursive study of the Jain doctrine
Volume 6 is a sociological and historical study of Jainism, continued Jain presence in India, the land of its origin and the development of Jain thought
Volume 7 is a fascinating subaltern history of Jainism in the post-Mahavira era.
Volumes 8 & 9 focus on Jain art and architecture
Volume 10 includes scholarly articles on Jainism by those outside the tradition, mainly by occidental scholars like Walther Schubring, Buhler, Jacobi, Weber, etc.
Volume 11 is the biography of the 24 Jain Tirthankaras.
All in all, this is a tremendous work on Jainism, highly readable and very elegantly produced. A must-have for all those who wish to study Jainism. The language and style of the book is easy enough for the average individual reader to grasp easily.
This set should be a part of all libraries that carry books on religion and philosophy, including pathashalas and temple libraries.
|| parasparopagraho jīvānām ||
Manish
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Sunday, September 18, 2005
BUDDHANUSMRTI : A Glossary of Buddhist Terms
mokshamargasya netaram bhettaram karmabhubhrtam
jñataram vishvatattvanam vande tadgunalabdhaye
Dear friends,
Jaya Jinendra
BUDDHANUSMRTI: A Glossary of Buddhist Terms (English)
Ed. by Dr. Kala Acharya with a detailed introduction,
10 appendices, bibliography and index
Foreword by Dr. Laurie Patton
Distributed and Exported by Hindi Granth Karyalay, Mumbai
2002 220 x 140 mm 296 pp
81 7039 246 2 Hardcover Rs. 425
BUDDHANUSMRTI: A Glossary of Buddhist Terms is an extremely important source
material for any student of Buddhism. Written in a way to be useful to the
student as well as the scholar, this work is based on the Tipitaka, the
Dhammapada, Visuddhimagga, the Jatakas, Milindapañha Pali and the
Nidanakatha. Sanskrit works like the Mahavastu Avadana and the works of
Ashvaghosa such as Buddhacarita, Saundarananda, Vajrasuci, Sutralankara have
also been sourced. The editor has also chosen words from the Avadana
literature and the Mahayana Sutras. Nyaya classics like Nagarjuna's
Madhyamika Karika also serve are source books of Buddhist terms for the
glossary.
The book is arranged in 5 sections:
Introduction
Glossary
Appendices
Bibliography
Index
Extensive references provided at the end of each definition will benefit
advanced readers and serve as guidelines for further reading.
The USP of this glossary is that it provides carefully constructed
definitions that lead to a further and deeper comprehension of the teachings
attributed to the Buddha. The Pali and Sanskrit terms are arranged in an
easily accessible format. Each term has been described lucidly. The
descriptions also convey a sense of the historical and contextual place of
that term in Buddhist epistemology.
Hence, this glossary succeeds in conveying an insight into the development
of Buddhist thought, as recorded in the Pali and Sanskrit traditions, and a
deeper understanding of Buddhism.
|| parasparopagraho jivanam ||
Manish
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NIYAMASARA: SALVATION THROUGH SELF-DISCIPLINE
Dear friends,
Jaya Jinendra
NIYAMASARA: SALVATION THROUGH SELF-DISCIPLINE (Prakrit - English)
Original Text in Prakrit
By Acarya Kundakunda
Translation and Introduction in English by J P Jain Sadhak
2005 225 x 140 mm 221 pp
81 7027 242 4 Hardcover Rs. 300
Kundakunda's works enjoy the status of Agamas in the Digambara community. In the Jain mangalacarana, his name is recited directly after Tirthankara Mahavira's and Ganadhara Gautama's names. His Nataka-trayi enjoys the same importance and reverence amongst Jains as the prasthana-trayi among the Hindus.
Niyamasara is a unique spiritual treatise described by its commentators as the Bhagavat Shastra. It expounds the path of liberation. Kundakunda was the supreme spiritualist who composed 84 pahudas, or short philosophical compositions dealing with a specific subject, for his own contemplation.
Niyamasara deals with the three ethico-spiritual standpoints of understanding Ultimate Reality the Nishcaya naya, the Vyavahara naya and the Shuddha Naya.
Niyamasara effectively removes doubts related to Parayayarthika naya and Dravyarthika nayas and elaborates on Vyavahara caritra. He stresses that Vyavahara caritra is based on samyama (self-restraint) and hence rooted in appropriate psychic disposition. He places great stress on cleansing the soul of vibhavas, internal impurities, through self-discipline.
A unique feature of the Niyamasara is that Kundakunda characterises both Nichcaya caritra and Vyavahara caritra as tapa, or practice of austerity from their respective nayas. This characterization is based on psychological and pragmatic considerations and if put in practice properly it would lead to internal and external purity and annihilation of the four passions. Kundakunda concludes that Vyavahara caritra and Nishcaya caritra together constitute Samyak caritra.
Another unique feature of this marvelous work is its riveting description of parama samadhi, not found elsewhere in Jain literature.
A great book!
The English translation is competent and precise; the introduction is highly informative. I would walk miles to get a copy!
|| parasparopagraho jivanam ||
Manish
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DHARMA DARSHAN KI RUPAREKHA (Hindi)
mokshamargasya netaram bhettaram karmabhubhrtam
jñataram vishvatattvanam vande tadgunalabdhaye
Dear friends
Jaya Jinendra
DHARMA DARSHAN KI RUPAREKHA (Hindi)
An Outline of the Philosophy of Religion
By Prof. DR Jatav
2000 220 x 140 mm 367 pp
81 86803 66 1 Hardcover Rs. 450
The Philosophy of Religion simultaneously epitomises and fails to epitomise religion because it is difficult to philosophise about something that relies heavily on faith. For, what is religion if not faith?
This work by Prof. Jatav explains incisively what he means by the word 'religion' and its philosophy. He presents a comparative study of philosophy, science and adumbrates views on the existence of God from religious, philosophical and scientific viewpoints. Jatav examines the various notions on the existence of God. He also puts forth an academic thesis on religions without God.
He further studies the problem of the concomitance of God, religion and morality; examining various aspects of religion and philosophy.
Further in the book, Jatav undertakes a critical study of religious knowledge, the idea of the soul, the concept of liberation and the problem of evil as presented in various religions of the world.
The author critically examines the notion of secularism and addresses the issues of conversion and proselytising. He concludes that all religions are not equal but emphasises the importance of religious harmony.
His upasamhara is a fittingly thoughtful finale to a highly lucid work.
A must read for all those who are interested in religion, philosophy and the humanities.
|| parasparopagraho jivanam ||
Manish
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Friday, September 16, 2005
FUNDAMENTALS OF JAINISM (English)
FUNDAMENTALS OF JAINISM (English)
By J P Jain Sadhak
2005 225 x 145 mm 348 pp
81 7027 243 2 Hardcover
This is a brilliant work explaining the overall teleological hierarchy of Jain doctrine and how it fits into the contemporary world.
The author examines the basic principles and philosophy and Jainism, tracing its antiquity from literary and archeological sources. It discusses Jain ethics highlighting the role of samyak darshana, rational perception, samyak, rational knowledge and samyak caritra, rational conduct. It evaluates anekanta, which synthesizes divergent views, syadvada, a system of relative _expression, and emphasises the importance of non-violence in all acts of mind speech and body.
The book further examines the nature of the self (ego), the characteristics of the bahiratma, antaratma and paramatma and complex relationship between karma pudgala, insentient matter, and self. The work concludes that the Jain concept of absolute undifferentiated consciousness that transcends the "cloud
of unknowing" is more realistic than the divergent viewpoints of Vedanta and Buddhism.
I recommend this work highly as a comprehensive textbook of Jainism. A must read for both scholars and students.
The Contents read as under:
Preface
1. The Antiquity of Jainism
2. Conception of the Self
3. Instincts, Emmotions and Passions
4. Samyak Darshana : Enlightened World View
5. Anekanta
6. Ahimsa
7. Aparigraha
8. Moral and Spiritual Discipline
9. Compassionate Living
10. The Doctrine of Karma
11. Liberation and Divinity
12. Conclusion
Select Bibliography
Author Index
Title Index
Word Index
Subject Index
Manish
Monday, September 12, 2005
JAIN PHILOSOPHY in 2 vols. (English)
mokshamargasya netaram bhettaram karmabhubhrtam
jñataram vishvatattvanam vande tadgunalabdhaye
Dear friends
Jaya Jinendra
JAIN PHILOSOPHY in 2 vols. (English)
By Chanchreek & Jain
2004 220 x 140 mm 584 pp
'Jain Philosophy' takes a fresh look at the age old philosophy of the Jain Religion. It examines the ethico-philosophical underpinnings of Jainism. It starts with a comparative study of the concept of Godhood in Jainism and in other religions. It also examines the various theories of genesis put forth by different religious traditions. The book takes into account the writings of various scholar on the same subject.
The chapter scheme is as follows:
Volume One
----------
Preface
Concept of God and the Creation of the Universe
Doctrine of Worship
Jain Theory of the Soul
Spiritual Development of the Soul
Doctrine of Karma
Doctrine of Leshyas
Eleven Pratimas
Nine Padarthas or Fundamental Truths
Pudgala or Matter
Bibliography
Index
Volume Two
----------
Preface
Philosophy of Jainism and Buddhism
Kaivalya and Mahavira's First Sermons
Doctrine of Anekantavada
Panca Mahavratas
Jain Shramana Culture
Jainism and Yoga Philosophy
Ratnatraya
Conception of Idealism and Reality
Penance and Santhara
Liberation in Jainism and Buddhism
Bibliography
Index
This work has nothing unique to offer to the advanced scholar of Jainism. However, it is the perfect book for the university student of Jainism. It is systematically written, informative and easy to read. Each topic is covered in sufficient depth and leads to the following topic.
I recommend it highly to all students of Jainism.
|| parasparopagraho jivanam ||
Manish
Web: http://www.hindibooks.8m.com
Blog: http://hindigranthkaryalay.blogspot.com
AHIMSA: THE SCIENCE OF PEACE (English)
tirthakarebhyostu syadvadibhyo namonamah
rsabhadi mahavirantebhyo svatmopalabdhye
AHIMSA: THE SCIENCE OF PEACE (English)
By Surendra Bothara
2004 220 x 140 mm 192 pp
Softcover Rs. 100
Dr. John Cort is Associate Professor of Religion at Denison University, Ohio, USA. He has reviewed this book in Jain Spirit, Dec- Feb 2005 issue. This is his
review:
"Ahimsa is the foundation of Jain ethics. This is an obvious, uncontroversial statement, with which all Jains would agree. But what do we mean by ahimsa? How do we put it into practice as the basis for living in the contemporary world in a morally responsible manner? Here we will find a range of expressions and opinions.
Surendra Bothara's book will be essential reading for all Jains seeking ways to make ahimsa relevant to their lives, whether in traditional Jain communities of India or in the new global community of Jains living throughout the world. Ahimsa has traditionally been expressed through rituals. There are the regular formal rituals such as pratikraman, specific fasts and expressing Michchami Dukadam to others at the time of Paryushan. There are also the pervasive but less formal expressions of ahimsa in what Jains eat, how they treat animals and in what occupations they follow.
Many contemporary Jains find these traditional ritualized expressions ofahimsa to be insufficient. Ritual can be an empowering means of structuring our lives around core values, but it can also degenerate into mere repetition of words and acts in a way that loses all meaning for the participants. For some people the regular performance of pratikraman and the careful attention to diet are profoundly meaningful. For others, these same actions are empty of meaning.
This is the problem Surendra Bothara creatively addresses in his book Ahimsa: The Science of Peace. He has very little patience with people who define ahimsa only in terms of rituals and social forms inherited from the past. He writes, “So much has been said, by so many, since so long ago, about ahimsa in Jain literature and preaching that it has almost become a synonym of Jainism. The excessive emphasis on mere rituals has done more harm than good to the concept.” He calls on everyone to dig deeply into the existential meaning of ahimsa so that it can transform our lives both as individuals and as communities.
Bothara is deeply learned in the Jain scriptures. For many years he has been engaged in translating essential Shvetambara scriptures such as the KalpaSutra, the Dashavaikalika Sutra and the Acaranga Sutra into English. He shows a familiarity with Digambara scriptures as well. But he realises that simply to echo these ancient texts in a discussion of ahimsa is no longer sufficient. Modern Jains need discussions of ahimsa that are neither 'blindly traditional' nor 'too scholastic in style'. In response to this need, Bothara in this book presents ahimsa in modern terms, He discusses ahimsa in the framework of contemporary science, especially ecology, showing how the interdependence of all life is not just a Jain philosophical dogma, it is also a universal scientific fact.
Bothara is also widely read in many scientific fields. He has done his homework in both Jainism and science. He shows how many (but by no means all) of the ancient teachings of Jainism are consonant with the findings of modern science. Juxtaposing Jain teachings and scientific data is not easy. It requires hard work and intellectual and moral honesty to acknowledge when the two diverge in their conclusions. Bothara is equal to this challenge and as a result he has presented ahimsa within a scientific framework in a careful and compelling manner. He makes ahimsa understandable to a wide audience of traditional Indian Jains, modern global Jains and non-Jains.
In the seventeen years since the first edition of this book was published, the need for ahimsa has become more acute. The end of the Cold War has not seen any lessening of death and destruction, as the number of wars continues unabated. Today we hear about the wars and violence in Iraq, Afghanistan, Sudan, Palestine and Columbia; tomorrow a new roster of countries will fill the list. Nor has the so-called progress of civilisation improved the condition of the environment. Global warming and environmental degradation have only increased in the past two decades. The need for the practical application of ahimsa, directed toward both our fellow human beings and all those other living beings with whom we share the biosphere, is greater than ever.
In response to this need, Bothara has added a new chapter to his book. In it he addresses the two specific problems of terrorism and deteriorating environment, and “provides pointers to inspire readers to formulate practical solutions suitable to their individual surroundings.” He does not provide a simple formula for applying ahimsa to these problems, for that would run counter to his stated intention. Looking to others for answers that we can then follow blindly is part of the problem. Each person needs to apply ahimsa to her or his own life.
At the same time Bothara realises that it is not enough to think and talk about ahimsa. Only if it is put into practice will it make a difference. Therefore he has also added as a valuable appendix the "Experiments with Jainism" developed by Atul Shah and the British Young Jains. These experiments are aimed at allowing everyone to incorporate ahimsa into their everyday lives, to change how they act, speak and even think. One of the great strengths of the experiments is that they are done in groups. It is important for every person to practise ahimsa individually in his or her own life. But practising ahimsa with others both strengthens the experience of each and every person, and provides a multiplying effect whereby ahimsa can have a much greater effect on society at large.
I strongly recommend this book to everyone who feels the need to incorporate ahimsa into her or his life. It will be especially useful for those younger
Jains who feel that the traditional forms of Jainism, couched in the language and rituals of the past, do not adequately speak to their modern, global lives. The book's inexpensive cost will make it an easily available tool for pathshalas and discussion groups.
Among the problem that Bothara analyses as leading to violence and environmental degradation is the unbridled consumerism of modern society. One way to address that problem would be to give copies of this book as presents to friends and relatives, rather than give them expensive gadgets that in the end no one really wants or needs."
This book is available at our bookstore. To order books please write to manish.modi@mtnl.net.in
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AHIMSA: THE ULTIMATE WINNER (English)
moksamārgasya netāram bhettāram karmabhūbhṛtām
jñātāram viśvatattvānām vande tadgunalabdhaye
Dear friends,
Jaya Jinendra
AHIMSA: THE ULTIMATE WINNER (English)
By Dr. NP Jain
2004 220 x 140 mm 270 pp
Ahimsa is a morality that replaces greed with contentment, hatred with tolerance and killing with reverence for all life. It is this aspect of Ahimsa, with its attendant strengths such as a progressive, pro-life, tolerant, pro-environment attitude and way of life that is emphasised in this very well written book on Ahimsa and Jainism.
The central theme of all the chapters is the need to create an awareness of and confidence in the practise of Ahimsa at individual and collective level as a potent harbinger of a brighter, more tolerant, more peaceful world.
The language is simple and the thoughts are crystal clear. It is apleasure to read this book.
The author has been the Ambassador of India at the UN, EU, Belgium, Mexico and Nepal. He has retired after a distinguished career as a diplomat. He was a honoured by a PhD by the Academy of International Affairs in 1984 and accorded the title of Professor by Frei University, Belgium in 1988.
|| parasparopagraho jīvānām ||
Manish
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