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Varanasi/Kashi has been a confluence of several religious and philosophical thoughts including Jainism. Four pontiffs (Tirthankara) viz. Supasvanatha, Sreyamsanatha, Chandraprabha and Parsvanatha are supposed to have been born in the Varanasi region. The book highlights multiple aspects of cultural contribution of Jainism to Varanasi such as religion, philosophy, literature, art, iconography, architecture and educational institutions.
Varanasi/Kashi has been a confluence of several religious and philosophical thoughts including Jainism. Four pontiffs (Tirthankara) viz. Suparshvanatha, Shreyamsanatha, Chandraprabha and Parshvanatha are supposed to have been born in the Varanasi region. It was thus natural that the town grew into a pilgrim place for the followers of Jaina faith. The book highlights multiple aspects of cultural contribution of Jainism to Varanasi such as religion, philosophy, literature, art, iconography, architecture and educational institutions.
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.
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.
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.
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.
Ancient history of India reveals that there were two parallel traditions in India, viz. Vedic and Sramanic. The Sramana Tradition includes Jainism, Buddhism and others such as the Ajivikas and Ajtianas. Jain religious tradition is one of the oldest living religions of India. Historicity of 24th Tirthankara Mahavira in sixth century BCE is well established. The Jain records mention the name of 23 tirthankaras before Mahavira. Among them Parsvanatha was the 23rd and Neminatha was the 22nd.
Parsvanatha is now acknowledged as a historical figure by a number of scholars. The existence of Parsva’s Order in Mahavira’s time is recorded as a discussion between the followers of Parsva (caturyama) and those of Mahavira (pancayama) in the Uttara-adhyayanasiitra. Keeping this fact in mind, International School for Jain Studies (ISJS) in association with the Bhandarkar Oriental Research Institute (BORT) organized a two-day International Seminar on “Traces of Sramana Tradition (with special reference to Jainism): Prior to 650 BCE” on 5-6 October 2019 in Pune. This book contains 13 selected papers presented in this seminar exploring the available archaeological, cultural, social and literary evidences to substantiate the existence of Jain tradition before 650 BCE.
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.
An account of development of Janism in southern Karnataka, by examining inscriptions, historical monuments and literary works of the time. It discusses the physiography and formation of modern Karnataka, to under stand the spread of Jainism as a religion and philosophy and its influence on the social and political life of the people.
The book is on the development of Jainism in southern Karnataka from the time of its emergence in the region after the fourth century ad to ad 1565. Examining numerous inscriptions and literary works of the time, studying Jain historical monuments, it reconstructs the stages of development of Jainism concentrating on the rise and development of centres of Jainism like Sravanbelagola and Humcha which became the capital of Santara dynasty and a sacred place associated with Goddess Padmavati, and Jain centres in South Kanara district like Karkala, Moodabidri and Venur. It examines the contributions of Bhattarakas, religious rulers who were also erudite Jain scholars who protected the Jain sacred literature and promoted the course of Jainism in the region generally from the eighth century onwards. It also includes a discussion of physiography and formation of modern Karnataka to understand the way the Jain centres played a vital role in the spread of Jainism. It presents a detailed account of Jainism as a religion and philosophy, the message of Mahavira and the cardinal principles of Jainism, role of tirthankaras in Jainism, and founding of Jainism by rulers in north India. Referring to erection of Jain temples and installation of Jain sculptures, it deals with the contributions of Jain religious scholars to development of Jainism and the influence of Jainism on social and political life of the people.
This book profiles the salient demographic, religious and sociological features of the Jain communities in India and abroad, be it their way of life, social identity, organizational features such as sects, castes, kinship, family and marriage, food, festivals and pilgrimage, Jain associations, or the status of contemporary Jain women along with their inter-ethnic relations, and the Jains’ historical and civilizational contribution to Indian culture.
Jainism, one of the oldest religions of the world, found its philosophy, rituals and ethical code in the teachings of Lord Mahavira, the twenty-fourth tirthankara of Jainism. Though its reach was confined only to the Indian subcontinent for more than two-and-a-half millennia, from the twentieth century onwards, it made its presence felt across the globe, mainly in the US, the UK, Europe, East Africa and Nepal, and in smaller numbers in many other parts of the world, through its diasporic population. This book thus profiles the salient demographic as well as sociological features of the Jain communities in India and abroad.
The Jains have been a minority community consisting of less than 1 per cent of Indian population in modern times. The current population of the Jains is estimated around six million. Its diasporic communities consist of about 300,000. Despite its miniscule size, the community’s contributions to the Indian society in different realms are quite commendable, be it education, trade and commerce, politics or in running and efficiently managing charitable institutions. Other demographic features include its high literacy rate, lowest infant mortality rate and appreciable sex ratio (954 in 2011). Their approach and attitude towards all living beings stand tall among all religious communities of the world.
The book further features other socio-religious aspects of the Jain community along with its way of life, social identity, organizational features such as sects, castes, kinship, family and marriage, food, festivals and pilgrimage, Jain associations, and status of contemporary Jain women. The economic and political status of the Jains, their inter-ethnic relations, and the Jains’ historical and civilizational contribution to Indian culture and society are also vividly addressed. It navigates scholars and researchers to a wide range of areas in Jain studies for further researches.
Kalidasas world in of hallowed human grace, of emotional fulfilment and unsurpassed elegance of its habitat. Leading us to that rich, intimate and beautiful mind of Kalidasa are the nayikas of his plays and poems. The book sparkles with literary grace and painterly elegance and is a welcome addition to the world of Kalidasa.
To enter the mind of Kalidasa is to enter a world of colour and music, a world of beauty, of regal spaces and mythic narratives, of sensuous nayikas and sonorous sounds, of evocative words and ornamented phrases, of unhurried elegance and silken shringara, of serene hermitages and opulent havelis, of changing seasons with their unique flora and fauna, of pathways in the sky that look down upon the earth in their journey, and above all of the beauty of human emotions; in short it is a world of hallowed human grace, of emotional fulfilment and unsurpassed elegance of its habitat. Leading us to that rich, intimate and beautiful mind of Kalidasa are the nayikas of his plays and poems. To follow in their footsteps is to be coloured by the many hues of shringara, to be touched by the many textures of royal and political intrigue and above be enriched by a world of human longing and desire.
Harsha V. Dehejia leads a team of scholars who explore the many-faceted nayikas of Kalidasa and takes us into the hushed ambience of the havelis, palaces and ashrams of ancient India. Bringing these nayikas alive with paintings is the renowned miniaturist Vijay Sharma.
The book sparkles with literary grace and painterly elegance and is a welcome addition to the world of Kalidasa.
The Krama School of the Trika Saivism of Kashmir, more familiar as Kalikrama in the contemporary parlance, has turned out to be the most crucial among the monistic Saiva traditions of medieval Kashmir after the Pratyabhijna school, a scenario people could hardly envisage six decades back when it first came to the notice of modern scholarship. The doctrine of Kalikrama, lit. sequential order of consciousness deities called Kalis, constitutes the most pivotal aspect of this school marked by a synchronous resonance between the esoteric/Tantric and cognitive/metaphysical undercurrents of the system.
In order to delve deeper into the doctrine of Kalikrama the present monograph does some loud thinking in three important areas: (a) the role of cognitivization in the ultimate realization; (b) the theoretical background of the mystical experience built around the consciousness deity(ies); and (c) the inconclusiveness of the hidden meaning posing an epistemological barrier in the study of an esoteric Tantric tradition. In all these areas one cannot miss the imprints of Abhinavagupta’s profound contribution. As such, the present study journeys into three directions: (1) a short genealogy of modern Krama studies; (2) the epistemology of the esoteric internalization embodied in the doctrine of Kalikrama; and (3) the role played by Abhinavagupta as its foremost architect. As such, the present study needs be construed as a small step towards discovering the intrinsic epistemological ethos of an esoteric Tantric tradition.
Swami Vivekananda speaks of two types of Karma-Yoga: work for work’s sake and work for God’s sake in this volume. Work for work’s sake means that one works selflessly, without worrying about the existence of God or any other metaphysical doctrine. Work for God’s sake is the normal way in which most of the saints have pursued their spiritual journey.
Karma-Yoga, a highly reflective and spiritual volume, is the reproduction of eight illuminating lectures that Swami Vivekananda delivered during December 1895 to January 1896 in New York.
The contents of this volume calls for repeated reading, comprehension, contemplation and is highly useful to be reflected on. Here Swami Vivekananda is speaking of two types of Karma-Yoga: work for work’s sake and work for God’s sake. Work for work’s sake means that one works selflessly, without worrying about the existence of God or any other metaphysical doctrine. Work for God’s sake is the normal way in which most of the saints have pursued their spiritual journey. And it is the suggested way for any spiritual aspirant.
This book reminds and invites us to redefine our approach to work and directs us to absorb the most ideal and desirable way of doing it irrespective of what we are and in what position we are.
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