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History of Jainism has been divided into three parts Jain history and its origin; its historic importance; and Jain religion during the interim periods all covered in detail. Jainism during Mogul rule its Social and Economic condition, has also been described.
History of Jainism has been presented here 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. The second part surveys the history of the Jaina dharma, 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 9th to 12th 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. Seen geographically, Cauhana, Paramara and Calukya were acting as watchmen for Jainism in the north and in the south it was being nourished by Calukya, Rastrakuta and Ganga (Kingdoms). Many Jaina temples were constructed, 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 monastries of Jaina sages made? What was the lineage of various castes and how they originated? The third part, associated with the 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 at 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. This monumental work will be a treat for the minds and eyes of people curious about Jainism.
This study, typed afresh, based on the original study of Jaina sources, involving criticisms, establishes Jainism as the most powerful religion of the north. It discusses the life of Mahavira, his Jaina religious philosophy and traces the influence of Jainism on royal dynasties and clans between 800 and 200 bc.
This book concentrates on the origin of Jainism in north India and its evolution during 800 bc to ce 526 when, not yet crystallised into a set structure and codified into religious books, it retained a genuineness. This reprinted volume is now offered in a fresh state-of-the-art typeset. The photographs are improved versions of the earlier ones with more lustre and colour. Based on the original study of Jaina sources and involving criticism of various opinions, the study establishes Jainism as the most powerful religion of the north from the days of Parsva (800 bc) to the Kusana and the Gupta periods and even the Vallabhi kings. It begins with Jainism’s antiquity with reference to Parsva’s historicity and scrutinises references to Jainism in Hindu and Buddhist literature. It discusses the life of Mahavira and the Jaina religious philosophy that developed under him and later it traces the influence of Jainism on royal dynasties and clans that held sway from 800 to 200 bc. It views the arrival and growth of Jainism in Kalinga region by studying numerous evidences in caves, temples and inscriptions. It specially reviews Jaina literature and art in north India. A detailed perspective is offered of crucial aspects like the date of Mahavira’s nirvana by consulting a host of Jaina religious literature and modern scholarly studies. The volume will benefit scholars and students of Indology, and of Indian religions in particular.
This volume on the Golden City in Desert is focused on the history and life of the people of Jaisalmer, and their cultural, ethnic, religious, and social mores. This connoisseurs collection portrays how the Jaisalmeris celebrate their life in colour and the charm of the fort, palaces and temples as well.
This volume juxtaposes the history, culture, occupation and the lifestyle of people in the desert district of Jaisalmer of western Rajasthan, bordering Pakistan. Popularly called the Golden City in Desert, the city has much more to say beyond its popular fort and palaces. Jaisalmer was an old city of commercial magnitude for centuries till the onset of British rule in India. It was en route connecting the East and West in trade. It has now been transformed to a tourist destination, enticing people from India and abroad.
The book details its past glory, lost significance and the regained charm through centuries of developments. It also accounts for the brief history of Marwar, its rajas of valor, and their heroic struggle for existence and survival against foreign attacks. The picturesque portrayal of the fort, the people of Jaisalmer, their cultural, ethnic and religious mores, and the must see spots in the city are the quintessential focus of the book.
Moving away from the city life, the book also focuses on the village life, exploring the mysteries and charm of the desert life. It unearths the hidden charms and the warmth of village life in this desert region, alongwith a brief account of occupation of people around.
This connoisseur’s collection would motivate also researchers of ancient monuments and history, and enthuse tourists who would like to visit the Golden City in Desert.
The repetition of God’s name or of a mantra containing God’s name, otherwise known as japa, is a religious ritual, generally meant for the emancipation of the self. This book on japa-yoga has not neglected this aspect. But, it is a more comprehensive and a broad-range booking effects of japa-applications on a scientific footing, a successful attempt made for the first time.
The repetition of Gods name or of a mantra containing Gods name, otherwise known as japa, is a religious ritual, generally meant for the emancipation of the self. The present book on japa-yoga has not neglected this aspect. But, it is a more comprehensive and a broad-range book. That japa is a branch of yoga, an easily attainable one and simultaneously a very effective one, has been emphasized. The theory and methology of japa in Patanjala Yoga, in the Vedas, in the Vedanta and in the Tantra, in the perspective of knowledge and devotion, have clearly been outlined. The book has been divided into three Chapters. Chapter 1 expounds the theory of japa based on classical scriptures. Chapter 2 presents the practice of japa in a clearly graspable style, easy to be followed by the readers. Chapter 3 deals with the applications of japa for the uplift of human personality and spirituality, for attaining the liberation of the self, for mental peace and tranquillity, and for physical health inclusive of the prevention and treatment of diseases, both physical and mental. The last part of this book tries to explain the effects of japa-applications on a scientific footing, a successful attempt made for the first time.
The repetition of God’s name or of a mantra containing God’s name, otherwise known as japa, is a religious ritual, generally meant for the emancipation of the self. This book on japa-yoga has not neglected this aspect. But, it is a more comprehensive and a broad-range booking effects of japa-applications on a scientific footing, a successful attempt made for the first time.
The repetition of Gods name or of a mantra containing Gods name, otherwise known as japa, is a religious ritual, generally meant for the emancipation of the self. The present book on japa-yoga has not neglected this aspect. But, it is a more comprehensive and a broad-range book. That japa is a branch of yoga, an easily attainable one and simultaneously a very effective one, has been emphasized. The theory and methology of japa in Patanjala Yoga, in the Vedas, in the Vedanta and in the Tantra, in the perspective of knowledge and devotion, have clearly been outlined. The book has been divided into three Chapters. Chapter 1 expounds the theory of japa based on classical scriptures. Chapter 2 presents the practice of japa in a clearly graspable style, easy to be followed by the readers. Chapter 3 deals with the applications of japa for the uplift of human personality and spirituality, for attaining the liberation of the self, for mental peace and tranquillity, and for physical health inclusive of the prevention and treatment of diseases, both physical and mental. The last part of this book tries to explain the effects of japa-applications on a scientific footing, a successful attempt made for the first time.
The book presents the essentials of jnana-yoga (the central Principles of Super-imposition, Dependent Origination and Two Truths) based upon the teachings of Sankara, the Hindu philosopher-mystic and Nagarjuna, the Buddhist philosopher-patriarch.
Jnana-yoga or The Path of Knowledge is one of the four central paths to knowledge of man and the world and realisation of the ultimate reality as obtained in the ancient religious and philosophical traditions of India. It is the way of overcoming doubt through the exercise and development of the buddhi (the discriminative intellect). The roots of this tradition are traced to the glorious Upanishads; and the earliest jnana-yogis are none other than the Upanishadic rishis themselves. In this book, the author presents the fundamental insights of jnana-yoga based upon the teachings of two of the most prominent jnana-yogis Shankara, the Hindu philosopher, poet and mystic and Nagarjuna, the Buddhist philosopher and patriarch. A result of Prof. Puligandlas theoretical and experimental study of their teachings for over three decades, the book systematically discusses in clear and unambiguous terms three central principles of jnana-yoga, namely, the Principle of Superimposition; the Principle of Dependent Origination; and the Principle of Two Truths. The broad-based approach of this work is evident in many ways as, for instance, in its use of the principles of modern science to illustrate the ideas of jnana-yoga and discussion of concepts of the western philosophical tradition as well. The book would immensely aid scholars of religious-philosophical traditions as well as students studying Indian traditional systems of thought.
Jyotiba Phule, a multi-faceted social reformer of the nineteenth century, relentlessly worked for the uplift of the oppressed classes, having started schools for girls and children of the lower castes and farmers, widow homes and orphanages. His philosophy of universal religion strengthened him to fight against child marriage, sati and casteism, and for the remarriage of Brahmin widows.
Caste conflicts ruled the roost in the nineteenth-century India. It housed many social evils like untouchability, discrimination against women and the underprivileged, and sati. Education was the prerogative of the mighty Brahmins and the upper-class society, resulting in the perennial exploitation of the backward classes, women, farmers and widows.
Jyotiba Phule (182790) dawned as the saviour of the weaker sections. Defying diktats and intimidations, he got himself and his wife educated. This paved the way for the Phule couples to start and successfully run few schools for the children of the downtrodden and girls. He opened his well for the untouchables’ use. Through tireless efforts and continued writings, he fought against the social injustices, nail and tooth. His writings were a new philosophy in the making a philosophy of universal religion. He believed in God, but refused to believe the Vedas, saying them as the handworks of Brahmins.
Man was his religion and his emancipation was his drive. He founded Widow Homes and orphanages. For him education was the key for liberation from all social evils. He fought with the English regime to have the children of farmers and the downtrodden equal rights to education. He was eventually accredited with the title ßMahatmaû.
This book is sure to generate keen interest among social workers, modern historians, researchers on social reforms and reformers, and students of sociology and political science.
The volume delves into Bhartriharis conception of Time as power (Kalashakti). Time as the power (Kalashakti) serves as an important conceptual tool to maintain Bhartriharis non-dualistic position, both in the level of ontology as well as semantics. Kala serves as an important conceptual link between unity and diversity; unchanged and the changing.
The volume delves into Bhartriharis conception of Time as power (Kalashakti) as enunciated in the ninth section of the third Canto of his Vakyapadiya, entitled Kala Samuddesha. Prof. Patnaik tries to argue that Time as the power (Kalashakti) serves as an important conceptual tool for Bhartrihari to maintain his non-dualistic position, both in the level of ontology as well as semantics.
The book examines the Bhartriharian model of Kala as shakti in the backdrop of two other models available in the Indian philosophical tradition Time as substance (Vaisheshika and Nyaya Darshana), on the one hand, and Time as atom (kshana/svalakshanas) of the Yoga and Sautrantika Buddhism. Whether Kala is admitted as an abstract and trans-empirical principle (Kala) or just as a measurable unit of events, no philosophical tradition has been able to discard its semantic role. This is evident from our usage of tense-words. But this double-valued nature of time as a metaphysical principle and as a semantic apparatus comes out most explicitly in Bhartriharis analysis of time as a power. In his unflinching non-dualistic (advaitin) stand both in the level of metaphysics as well as semantics Kala serves as an important conceptual link between unity and diversity; unchanged and the changing. Kala also has the point of convergence between the two streams of philosophy metaphysics and semantics.
The book is rare in nature, both in content and accessability, as there is very little literature available on the topics discussed in the book. The paucity of materials in the area of thought makes it a scholars collection.
This is a comprehensive work on the Kamakhya temple complex in Assam: the complex processes of the deitys Sanskritization and the temples role in integrating the people of this region with the mainland. It makes a detailed study of the temple rituals, festivals and personnel and socio-cultural life and includes an account on spread of Saktism in the region.
This is a comprehensive work on the Kamakhya temple complex in Assam: the complex processes of the deity’s sanskritization and the temple’s role in integrating the people of this region with the mainland. Incorporating details from interviews with temple priests and other temple staff and from literary materials on the temple, it deals with the socio-cultural life at the temple complex with respect to rites of passage relating to marriage, birth and death, arts and crafts, food, dress and folk medicine. With illustrations of the temple structure and sculptures and religious and cultural activities, the text makes a detailed study of the temple rituals, festivals and personnel their kinds and functions and changes in the body of the temple staff with time. Importantly, it provides a background to the study by examining the spread of shaktism over different periods in the Eastern Indian region and specifically Assam.
Kantha the embroidered poetry on cloth speaks volumes about the imagination of a woman and the aspirations that her craftwork reflects. This folk art emerged from a combination of materialistic circumstances and daily needs, climate, geography and economic factors. The motifs embroidered were influenced by religious beliefs and superstitions, and of course what the women saw around them.
Kantha the embroidered poetry on cloth speaks volumes about the imagination of Bengali women and the aspirations that her craftwork reflects. It is a well-conceived art work, which has always attracted people from all walks of life. She creates the most amazing Kanthas with great love and affection for her dear ones. Her creativity stands unmatched when she breathes life into a discarded saree, worn out from constant use and laundering. She transforms this simple five metres of old cloth into a most admirable, attractive and unparalleled utilitarian artefact. Initially, light coverlets or quilts to withstand the mild winters and cool monsoon nights of Bengal – were made using the Kantha embroideries, which was limited to simple stitches and a few colours. Some Kanthas were used as swaddling clothes for babies; expectant mothers spent their last stages of pregnancy in making a Kantha for the new born, with the belief that this piece of cloth would bring good fortune for the family and protect the baby from diseases. Every home in a Bengali village housed a number of Kanthas that were more for personal use than commercial gain. This folk art emerged from a combination of materialistic circumstances and daily needs, climate, geography and economic factors. The motifs embroidered were influenced by religious beliefs and superstitions, and of course what the women saw around them. These motifs embroidered in the simplest of running stitches, speak of folk beliefs and practices, religious ideas, themes and characters from mythology and epics, flora, fauna, man and nature; they also reflect the social and personal life of people in their own way.
Kantha signifies a poor man’s wrap consisting of old used up cloth patched up and sewn into a single garment. It seems probable that patch works Kantha constituted the original form of Kanthas and that Kanthas of a decorative appliqué type were evolved from this.
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