ENCYCLOPEDIA OF JAINA STUDIES
An academic project undertaken by Parshwanath Vidyapeeth
The Jaina tradition is one of the oldest and richest traditions of the world. The Jaina thinkers have contributed a lot in every branch of knowledge from the earliest time to till date but unfortunately it is not well recognized by the scholars of the world, as there were no source books for their ready reference. At present there is an awakening of interest world over in the study of Jaina philosophy, religion, theology, psychology, history, art, culture and sciences. A constant flow of publications on these subjects through research in modern languages is the great need of the day. Keeping in view the same, Parshwanath Vidyapeeth, Vidyapeeth, which has more than 201 research publications of to its credit, is working on a mammoth project of preparation of Encyclopedia of Jaina Studies.
Aims & Objectives:
The primary aim in bringing forth this Encyclopedia of Jaina Studies is to present a complete picture of the Jaina religion with its various aspects and dimensions in a manner that will satisfy the curiosity of the layman as well as meet the necessities of the scholars. The work will cover Jaina spirituality, religion and culture as well as the Jaina contributions to literature, sciences, art and architecture, Jaina rites, ceremonies festivals and customs. It will explain each Jaina school and movement in the proper perspective along with scholarly interpretations and observations. The aim is also to discuss each and every concept in its historical perspective. In fact it will cover entire Jaina culture and the way of life.
This Encyclopedia of Jaina Studies is to cover the following subject areas:
Vol. I Jain Art & Architecture: (Already Published)
Editors: Prof. M N P Tiwari, Prof. Harihar Singh & Prof. Kamal Giri
This first volume will cover Jaina Temples their temple architecture, caves, cave-temples, pillars, iconography, Jaina deities and their iconographical characteristics, paintings and performing arts like music, dance, drama etc.
Vol. II Language & Literature: (Ready to Print)
The second volume will deal with Jaina Literature of Prakrit, Sanskrit, Apabhramsha and modern Indian language encompassing Prakrit Jaina canonical works and their commentaries in Prakrit and Sanskrit, Jaina Philosophical and religious works, Jaina narrative literature in different languages, technical literature, Apabhramsha Jaina literature, Jaina literature in modern Indian and Western languages, doctoral dissertations, Jaina journals, catalogues, Jaina Manuscripts, etc.
Vol. III Jaina Philosophy (Ready to Print)
The third volume will cover Jaina Basic assumptions, ontology, metaphysics (Dravya, Guna, Paryaya, Navatattva, etc.) & epistemology (Jnana, Pramana, Nayavada, Syadvada, Anekaantavada, Saptabhangi ) It will deal with the concept of the omniscience, Jaina theism and atheism, gender and salvation, Jain psychology, sense organs, mind, kasaya, leshya, Karma Philosophy, Moral standards of Jains, postulates of Jaina morality, determinism and free will, three-fold path of liberation, code of conduct of monks and householders, transgressions of Jaina code of conduct, Jain theory of Bondage and Liberation.
Vol. IV History of Jainism (Under Process)
The fourth volume will deal with History of Jainism from pre-historic times onwards, brief life-sketches of selected Tirthankaras and other torch-bearers of Jainism along with the history of the development of Jaina sects, Jaina literature, social and political history of Jains, prominent Jaina monks and nuns, kings and devotees, Jainism through the ages till modem times both in India and abroad.
Vol. V Religious Studies and Practices (Under Process)
Concept of five Paragons (Pancha Paramesthins), and Ford makers (Tirthankaras), austerities, Jain a Yoga & Meditation and other spiritual practices, six essentials for the monks and householders., Jain way of worship, its various forms and objects, rituals, festivals, ceremonies, Sanskaras, Mantra and Tantra in Jainism, Sanlekhana, evolution of pure consciousness.
The organization and people behind tile Project:
A memorial to Pujya Acharya Sohanlalji Maharaj was set up in 1937 as “Parshwanath Vidyashram” (presently known as ‘Parshwanath Vidyapeeth) at Varanasi. During last 83 years after its inception, the Institute has done commendable work in teaching, research and publications in the field of Jaina studies. The Institute is recognized by Banaras Hindu University, Varanasi for Ph. D. degrees and till date 58 scholars have been awarded Ph.D. from the Institute. It is also recognised as external research centre of Gujarat University and North Gujarat University, Patan.
Blessings and Inspiration:
In this noble effort the Institute has been fortunate to receive the blessings of Tapagachchiya Gachchadhipati Labdhi Vikrama Gurukripapatra Param Pujya Acharya Pravar Shri Rajayash Surishwarji Maharaj and guidance of distinguished and well-known scholars like Pt. Dalsukh Malvania and Prof. Sagarmal Jain. Further, the Institute has received the blessings, patronage and inspiration of many other Acharyas, Sadhus and Sadhvis.
The Team of the Encyclopedia of Jaina Studies
Parshwanath Vidyapeeth has engaged many scholars of repute to this prestigious project. Led by Late Prof. Sagarmal Jain, Chief Editor, Dr. Shriprakash. Pandey, Joint Director, Parshwanath Vidyapeeth and Shri Indrabhooti Barar, Chief-Coordinator for the project consists of the following selected experts from all over India.
Prof. Maheshwari Prasad, Prof. Maruti Nandan Prasad Tiwari, Prof. (Ms.) Kamal Giri, Prof. Harihar Singh, Dr. Arun Pratap Singh, Prof. Ratan Chand Jain and Pof. Rajkumar Jain. Some of the scholars who were closely associated with the project left the world before its completion. Prominent among those are: Prof. Raman Bhai C. Shah, Prof. S. S. Lisk , Prof. Jyotirmitra, Prof. Nandlal Jain, and Prof. Sagarmal Jain. There sudden demise was a great loss for us as well as this project.
About the First Volume Published:
Vol. I Art & Architecture:
This volume has already published in 2011. It deals with the historical evolution of Jaina Art and Architecture. It presents a panoramic view of underscoring the changes peculiarities and innovations. This volume is divided into four sections.
(a) Architecture.
(b) Sculpture and Iconography, (c) Painting. (d) Fine Arts and Performing Arts.
Jain literature regarding Art & Architecture:
The Jainas contribution towards Indian architecture is noteworthy. The Jaina literary works have ample material pertaining to architecture. The Rayapaseniyasutta, a Jaina canonical text, gives valuable information about rampart, gateways, doors etc. while the Nayadhammakahao refers to a sleeping chamber of a queen with an outer – courtyard and assembly hall well set with pillars and decorated with female figures. The exegetical works also enrich our knowledge of architecture. The Uttaradhyayana-tika and Nishithacurni give an account of a seven-storied palace, an underground chamber, cool-house; tunnels, etc. The Jinabhavanavidhi of Haribhadra is an important Jaina text containing an account of the Jaina edifices. The Jaina texts on iconography, like Nirvanakalika, Pratishthasaroddhara, Pratishthatilakam etc. also furnish valuable informations regarding the architecture. Likewise the Samaranganasutradhara and the Aparajitaprichcha, though non-Jaina texts help us a lot in this direction. Above all the Vastushastra (1315 A.D.) of Thakkara Pheru contains ample information about contemporary structural temples.
A brief outline of Jaina architecture from the earliest to the modern times, showing the development of different architectural forms during the course of time. In this volume an attempt is made to present the site-wise description of Jaina monuments at the outset. Each site it furnishes such information as to be useful for better understanding of the monument. In this volume Jaina architecture is discussed under the following four headings:
(1) Stupa
(2) Rock-cut caves and cave temples
(3) Structural temples
(4) Pillars (Mana-stambhas)
(5) Sculpture and Iconography
(1) Stupa:
Though the Jaina literature gives us sufficient information about Jaina stupas and their architecture but the actual monuments are not available at present. An old dilapidated Jaina stupa at Mathura, however, provides ample material for the study of stupa architecture as well as to understand the historical development of Jain architecture along with religion the history of Jaina. Historically the Jaina stupa of Mathura belongs to 2nd century B.C. to 11th century AD.
Like the Brahmanical and Buddhists sects the Jainas also have their own caves and cave temples located throughout the country. Historically the study of Jaina caves begins at Rajgir-Sonbhandar (Bihar) during the Mauryan period and ends at Gwalior in the 15th-16th cent. A.D. The best intermediary examples are to be noticed in the Ellora Jaina Caves of 9th-10th century A.D. For such a long period none but the Jainas only undertook this activity. In this volume caves are deal in chronological order but where there are more than one cave, all the caves of that site are discussed at one place in chronological order.
(2) Rock-cut Caves and Cave Temples:
The Jaina caves are located mainly at the following places – Rajgir, Pabhosa, Udaigiri-Khandagiri (Orissa), Junagarh, Udaigiri (M.P.), Dharasiva, Ellora, Patna, and Ankai Tankai. Bhamer, Badami, Aihole, Vilappakkam, Peccipparai, Sittanavasal, Armamllalai, Tiruparuttikunram and Gwalior. all these caves had been provided to Jaina monks for their residence as well as for their observance of Samadhimarana, But there are some caves which are more important from architecture point of view, they are not simple cave, but possesses cave temples for the worship of those monks and layman, who are living nearby ‘Jaina caves of Ellora are the best example of Jaina cave temples.’
(3) Structural Jaina Temples:
Compared to Jaina caves, the Jaina temples are very large in number and they are in various stages of preservations. Architecturally the Jaina temples are not very different from Hindu temples. So far as the their temple architecture is concerned from artistic point of view some of them are very important such as Osia Delwada, Abu, Ranakapur etc. The earliest remains of Jaina temple was found at Lohanipur, a subarbe of the modern Patna. On the basic its plinth it was a very small temple only 9″x9″, which was made up of bricks. These remains belong to Mauryan period i. e.3 rd century B.C. After that remains of oldest Jaina temples belongs to Gupta period i.e. 4-5th century A.D. at Nacana in Madhya Pradesh. The oldest standing, Jaina temples are of Ghanerava and Osia in Marawada, which belongs to tenth century and are of ìvetÂmbara tradition. The oldest Jaina temples of Digambara tradition are found at Devagarha in Madhya Pradesh. They are thirty one in number and belong to between 9th to 12th century A.D. So far as architectural importance is concerned, the temples of Ghanerava and Osia are much better from the temples of Devagarha, but in same sense Maladevi temple is also better from architectural point of views and it is believed that this temples belongs to 9th century and one of the best example of Pratihar period. Twelfth century and onwards, we find the architecturally best Jaina temples of the world at Delwada near Udaipur, Delwada, Mount Abu, Ranakpur, Palitana, and Taranga. But we must aware about the fact that in eastern India we also find the various remain of Jaina temples of 9th, 10th and 11th century in Eastern U.P, Bihar, Jharakhand, Bengal and Orissa. So far as the Southern India is concerned, though the existing Jaina temples of early period are less in number, but we find ample remains of Jaina temples in Maharashtra, Andhra, Karnataka, Tamil Nadu and Kerala. Here it is to be noted that several temples ancient and middle age are destroyed or converted in Hindu and Muslim monuments.
(4) Pillar Kirtistambha (Pillars of Glory)
There has been a popular practice of building pillars, i.e. Mana-stambha in front of the Jaina temples since at least 9th century A.D., the earliest examples of which are found with the Jaina temples at Deogarh. Chittor Kirti-stambha is the most significant and imposing of all such examples. It is an eight storied structure carved with Jina images belonging to 11th – 12th A.D.
(5) Sculpture and Iconography
This section covers the development of Jaina pantheon and the images of their important divinities, the most venerated and highest beings are the 24 Jinas. The other deities which are included in this volume are the Shasanadevata, 24 Yakshas and Yakshis, 16 Mahavidyas, Sarasvati, Lakshmi, Ganesha, Rama, Balarama, Krishna, Ashtadikpalas, Kshetrapalas and Navagrahas. Here small section had been devoted to the study of some of the rare icons yielded by different Jaina archaeological sites and suggesting innovations and regional peculiarities.
To project unceasing respect for austerity, renunciation and non-violence, the Jinas have always been carved in two meditative postures, namely the dhyana-mudra (sitting cross-legged with both the hands being in lap) and the Kayotsarga-mudra (standing erect -attitude of dismissing the body) and that too either without drapery or with loin dhoti only Shvetambaras) to suggest absolute renunciation. This was something very peculiar to Jaina art particularly because the deities of all other sects, including Buddha, subsequently were depicted as granting boons through varada-mudra and bestowing safety through abhaya-mudra.
PAINTINGS
The Jaina scriptures provide ample material for the study of Jaina paintings. Known as Western Indian style of painting, the Jaina paintings mainly include the illustrated manuscripts earlier as palm leaf manuscripts and subsequently as paper manuscripts. Their centers were spread over mainly in Gujarat and Rajasthan. Despite the efforts of the Jaina monks to transcribe their religious texts no Jaina manuscript written earlier than the 10th cent. A.D. is known to us. Possibly it was due to non-availability of Grantha Bhandara (monastic libraries) where these could be safely stored. The Bhandaras as rich repositories of manuscripts developed in the history of Jainism only around 8th – 10th century A.D. The wooden patas or patalis, used as book covers, contain the scenes from the lives of Jaina Tirthankaras as well as figures of birds and animals and decorative motif of the meandering creepers, dancers and musicians. The Jaina author Uddyotana Suri in his Kuvalayamalakaha, a Prakrit work composed in AD. 778-79 at Jalor in Rajasthan refers to a samsara-cakra-pata, evidently a painting prepared on cloth depicting the futilities and miseries of human life as opposed to the joys of heaven. So also Jinasena I in his Adipurana (830 AD.) mentions a Jaina Shrine, while Jatasimhanandi (7th cent. AD.) Varangacharita refers to a Jaina temple, displayed with pattakas, depicting the lives of the Tirthankaras, Jaina monks and Chakravartins. The cloth patas of later date proves a long unbroken heretic tradition of producing such paintings on cloth.
The earliest illustrated Shvetambara Jaina manuscripts on palm-leaf of Ogha Niryukti and Dashavaikalika-Tika belong to 11th cent. A.D. In the 12th-13th cent. AD Jaina palm-leaf illustration style was fully developed with the excessive marinerism. The illustrated Jnata-Dharmakatha Sutra, Dashavaikalika-laghu-vritti and Neminatha-carita in the Shantinatha temple Bhandaras at Cambay are some such examples. These manuscripts show the figures of SarasvatÍ, Ambika, monks with laymen as well as the scenes from the life of Neminatha. In 13th century A.D. the number of illustrations in the Jaina manuscript increased. An illustrated palm leaf Ms. of the Oghaniryukti in the Jaina Bhandara- at Chhavi, near Baroda, has a large number of illustrations of Vidyadevis. In late 13th cent. A.D. the illustrators began to give expression to the subject matter of the text in a narrative form. The single deity is replaced by the scenes from the lives of the (Tirthankaras) which mainly concern Rishabhanatha, Neminatha, Parshvanatha and Mahavira.
Though the paper had come in use in Gujarat as early as the 12th cent. A.D. for preparing manuscript texts, it was not used for manuscript illustrations till about mid of 14th cent. A.D. It was adopted round about 14th cent. A.D. in imitation of the palm leaves. The palm leaf continued up to 14th and even 15th cent. A.D. for manuscripts. It may generally be said that the late 14th and early 15th cent. Illustrated paper manuscripts are of good quality. The main centers for the production of the Jaina manuscripts were in Gujarat (Patan, Ahmedabad, etc.) and various places in Rajasthan and Delhi. The Kalpasutra, Kalakacharyakatha and the Mahapurana were the most popular of all the themes in medieval Jaina manuscript paintings. A good number of illustrated Jaina manuscript paintings are preserved in the India Office Library, London.
Fine Arts and Performing Arts
Jainas have also made significant contributions to Fine Arts and Performing Arts, like music, dance and drama. The Jaina texts like Hrivamshapurana, Adipurana: Mahapurana, Samaraiccakaha, Yashastilaka, Bhagavatisutra, Trishashtishalakapurushcharita, and Angavijia. Paumachariya. Brihatkalpasutra-bhashya, Raipaseniya-sutra and Kalpasutra furnish detailed informations regarding these arts. There are references in the texts as to the ornate houses (alamkaragriha and sringrha).The Jaina Puranas supply us with a long Jest of ornaments meant for divine figures, Yaksha-Yakshis, Cakravartin Samratas as well as common men and women.
Vol. II
ENCYCLOPEDIA OF JAINA LITERATURE
MAIN SUBJECT AREAS OF VOLUME OF JAINA LITERATURE
- List of Abbreviation:
- Preface & Acknowledgement
- Editorial
- Introduction
Literature on Svadhyaya
Literature on Jaina Philosophy
Literature on Jaina Ethics (Achara)
Literature on Jaina Karma Doctrine
Literature on Jaina Hymns and Devotion
Literature on Adhyatma & Upadesha
Literature on Jaina Yoga & Meditation
Literature on Prakrit Linguistic and Jaina Grammar
Literature on Jaina Kosha Literature
Literature on Jaina Drama (Dramaturgy)
Literature on Puranas & Carita Kavyas
Literature on Kavya-shastra (Poetics)
Literature on Different Types of Kavyas and Laghu Kavyas, Anekasandhana-kavya (Duta Kavya), Padapurti Lit., Campu, Prashasti, Prabandha, Vijnaptipatras)
Literature on Nitishashastra (Polity)
Literature on Arthashastra( Economics)
Literature on Ayurveda
Literature on Pranivijnana (Zoology)
Literature on Mathematics
Literature on Jyotisha
Literature Jaina Sects & Schools
Literature on History of Jaina Religion & Tradition
Literature on Catalogues of Jaina Manuscripts
Literature on Felicitation & Commemoration Volume
Literature on Epigraphy
Literature Jaina Journals and Magazines
Literature published Doctoral Dissertation
Literature on Biographies in Jaina LiteratureLiterature on Index of Proper Names of Canonical & Exegetical Literature
Literature Jaina Art & Architecture
Literature on Jaina Commentaries on Non-Jaina Works
Literature on Jain Rituals
Literature on Rasa literature
Literature on Jaina Geography, Cosmology & Cosmogony
Literature on Jaina Anthology
Literature on Chopai or Chatushpadika, Baramasa, Bhasa, Fagu-Baramasi-Vasanata, Baramasi kavya, Gita
Literature on Jaina Holy Places (Tirthas)
Literature on Reference Books
Literature on Katha Sahitya
Jinaratna Kosha
Literature on Some prominent Jaina Authors
Bibliography of Jaina Literature
Word Index
PRESENT STATUS:
It is almost ready to print. Volume contains total 1300 pages which will be published in two Parts. The total expected cost of publications of both the parts of this volume is approx. 12,000,00/= (twelve lacs).
Volume III Encyclopedia of Jaina Philosophy:
Editors: Dr. Sagarmal Jain, Dr. Shriprakash Pandey
For the ages the enigma of Bondage and Liberation has been pondered alike by religion (theology), philosophy and science. The fundamental problems, no doubt, remained the same from which they were attacked varied with the viewer as well as the age. It would therefore not be surprising if the answers to the problem are found to be radically divergent. Answers given by theology, for instance, are based mostly on dogmatic belief that we have knowledge, where in, in fact, we have ignorance. Science on the other hand cannot answer many questions of great interest raised by inquisitive human mind. ‘Philosophy is intermediate between theology and science’ says Sir Bertrand Russell ‘and it is philosophy to study such problems in order that we do not become insensitive to many things of great value. (History of Western Philosophy, p. 13)
At the same time unlike the West, Science has never been able to completely subjugate the religious sensitivities. In India at least, mystery, ambiguity and transcendence remain as important as rationality, logic, and sensible perception. Science in spite of its spectacular achievements did never become a new religion as it in effect did in the West.
Western scholars often remark that the Indian philosophies and religions are not dynamic but static. But this remark is not tenable when we study any Indian philosophy or religious tradition from historical point of view. We notice a sequence of changes and developments in their thoughts and practices. This is true with regard to Jainism as well as other schools of Indian philosophy.
Systematization of Jaina philosophy is comparatively a recent event though it had its moorings in the canonical literature i.e. agamas. According to Jaina belief, the doctrines of philosophy promulgated was first by Bhagavan Rishabhadeva, the First Tirthankara which was developed by Bhagavan Mahavira. The same doctrines were preached by a succession of 23 Tirthankaras before Mahavira. Though the basic tenets of Jaina Philosophy such as non-violence, self-control etc. in thought and practice, remained the same throughout the ages yet their explanations and their applications were modified in conformity with time and circumstances by Jaina Tirthankaras and acharyas. Even in the early times, every successive Tirthankara made reforms and changes in the religious practices and ethical code of conduct of monks and nuns.
Jaina scholars divide the history of Philosophical development in the three ages which are as under:
- The Agama Age (c. 5th cent. BCE-3rd cent. AD)
- The age of critical presentation of Anekantavada (c. 4th-6th cent. AD)
- The age of systematization of Jaina Philosophy (c. 7th-10th cent. AD)
Apart from the History of Philosophy, the following titles will be discussed in details:
CONTENTS
- List of Abbreviation:
- Preface & Acknowledgement
- Editorial
- Introduction
Part-I
- Historical Background to Jaina Religion & Philosophy
Jaina Religion: Its Historical Journey of Evolution, Ancient Arhat Shramana tradition, The origin of Shramana stream, Psychological basis of the origin of Shramanic Tradition, Philosophical and Cultural components of Shramanic and Vedic Religious, Pravartaka Dharma, Nivartaka Dharma, Shramanic religions and their evolutionary Journey, The confluence of Vedic and Shramanic cultures, The contribution of Jainism to Vedic religion, Proclamation of equality of Man, Liberation from subjugation to God and independence of Man, New meaning of Brahmana, Freedom from obscurantism (Orthodoxy, The spiritual meaning of Yajna, History of Nirgrantha tradition, Indus Valley civilization of Mohen-jodaro, Shramana Tradition in Vedic Literature, The 24 Tirthankaras, The Teachings of Arhat Parshwa and the Distinctness of His Sect, The Tradition of Mahavira, Reconsidering the Date of the Nirvana of Lord Mahavira, Mahavira and Ajivaka Tradition, The division in the Nirgrantha tradition during the Lifetime of Mahavira, The journey by Nirgrantha-samgha for spreading its Religion, The difference in code of conduct of Nirgranthas of the North and South, The division in Post-Mahavira Nirgrantha-samgha, The origin of Yapaniya or Botika Sangha, Impact of Vedic Tradition on Jainism, Idol-worship in Jaina Religion and entry of Ostentatious Ritualism, The origin of Chaityavasa and Bhattaraka Tradition, The Effect of Tantra and Bhakti-marga on Jainism, The contribution of Jainas in the field of Art and Literature during medieval period, Opposition to Chaityavasa and origin of Samvigna Sects, The origin of the traditions of Non-believers in idol-worship.
(ii) Antiquity of Jainism:
Jainism and Hinduism, Jainism and Buddhism, The Cause of Schism and Chaityavasa, Development of the Concept of Tirthankara and the Bhakti Movement in Jainism.
Part-II
Jaina Metaphysics
The objective of Early Jainism, Jaina Metaphysics of the Early Period, Five Astikayas, Categories (navatattva), Concept of Reality in Jainism, Jaina Theory of Reality, Six Substances, Concept of Guna (Qualities/attributes), Relation between Guna (Qualities) and Dravya (Substance), Relation between Guna (Quality or quality) and Paryaya (Mode), Concept of Paryaya, Division of Paryaya, Relation between Dravya and Paryaya, Inter-relation of Dravya (substance), Guna (Quality) and Paryaya (modes), Navatattva (Nine Categories of Truth), Shadjivanikaya, Concept of Soul, Spiritual Development of Soul (Trividha Atma), Problem of Avidya, Jaina Cosmology & Cosmogony.
Part-III
Jaina Epistemology
The Development of the theory of Knowledge, The Canonical Approach, The Metaphysical Position of Knowledge, Identity between Instrument and Agent, Ethical Position or value of Knowledge, Epistemological function of Knowledge, The Origin of Knowledge, The relation between Self, Consciousness and cognition (Knowledge), The Materialistic view, The materialist view criticized, The Nyaya-Vasheshika view, Knowledge of the Self, The Self and consciousness, Contact between Mind and Soul, as the general condition for consciousness, Consciousness in the state of Sleep, a difficulty, The separatist view of Nyaya-Vaisheshika as to the relation between self and knowledge, The Nyaya view criticized, The relation of Samavaya (Inherence) is defective, The inherence of Consciousness in the self, against experience, Eternity of the Soul challenged, absence of consciousness in the state of liberation, The Impact of Nyaya and Vaisheshika School on Jaina Philosophy, Samkhya conception of Self and Knowledge, The Samkhya theory of Cognition, Samkhya view criticized, The Mimansa conception of self and Knowledge, Mimansa theory of Consciousness, Mimansa view criticized, The Advaita Vedanta View, The Empirical Self and Cognition, The Ramanuja’s view, Vedanta view criticized, The Buddhist view of knowledge, Sautrantikas theory of Cognition, Idealist school of Buddhism (The theory of Soul and Consciousness), The Division of Knowledge (Historical Development- 7 stages), Division of knowledge according to Sthananga, The basis of the Division of knowledge: a comparative view, The Five-fold Knowledge and their sub-divisions, Matijnana (Sensuous Cognition), The Range of Matijnana, The Divisions of Matijnana: Instrumental, The psychology of the Matijnana, Nature of the Sense organs, Dravendriya, Bhavendriya, The Function of senses, The Blind and five senses, Relation between senses and the object, The Object of the Senses, The Nature of Manas (Mind), The Function of Mind, The Problem of Sanjni and Asanjni, The Object of Mind, The Division of Matijnana, Division of Shrutanishrita, Avagraha, Iha, Avaya, Dharana, Matijnana and Samsaya etc., Shruta -Jnana (Scriptural Knowledge), The Tradition of Mahavira, The Order of the composition of Dvadashangi, The Literature known as Agamas, The Present Classification, Gamika and Agamika, Angapravishta and Anangapravishta, Kaliya Suya (Kalika Shruta), Cheya Sutta, Mulasutra:, Painnagas (Prakirnakas, Chuliyasutta (Chulikasutra), Classification according to the Subject matter, The Second Stage: Shruta as Knowledge, Limits of Mati and Shruta, Relation between Mati and Shruta, Differentiation of Mati and Shruta, Dravya Shruta, Bhava Shruta and Ubhayashruta: Dravyashruta, Difference between Mati and Shruta on account of expressibility and inexpressibility, The difference of Articulation and In-articulation, Non-difference of Mati and Shruta, Avadhi-Jnana (Clairvoyance), Object of Avadhijnana, Types of Avadhi, The Area cognized by Avadhi, The proportional development of Avadhi in respect of Time and Space, Scope of Avadhi in respect of Substance, Three stages of Avadhi, Manahparyaya Jnana: (Telepathy), Object of Manahparyaya-jnana, Nature of the stuff of Mind, The cause of Manahparyaya-Jnana, Manahparyaya and Avadhi, Nandi and Manahparyaya Darshana, The types of Manahparyaya, Kevala-jnana (Omniscience), The meaning of Kevala, Omniscience in Indian Background, Omniscience: Misconception and Clarification, Analysis of the meaning of the term ‘Omniscience’, The problem of Omniscience (Sarvajnata), The world creator and omniscience: The Nyaya-Vaisheshika View, The Cosmic being and Omniscience: the Vedanta view, The Jaina theory of Omniscience: Chronological development, Arguments for Omniscience, Mimansaka’s objections, Objections regarding the nature of Omniscience.
Jnana and Darshana- Darshana in other philosophical systems, Darshana as Direct Cognition, Darshana as confined to the present only, Darshana as the apprehension of Generic character, Darshana as identical with Vyanjanavagraha, Darshana as the first inclination of the self, Problem of simultaneous occurrence of Jnana and Darshana, Darshana and Pramana, Division of Darshana- Chakshu-Acakshu, Avadhi,, Kevala, Concept of Pramana-Historical Background , The Logical tradition of defining Pramana, Jaina Critique of Nyaya theory of Pramana, Jaina Critique of Samkhya theory of Pramana, Jaina Critique of Buddhist theory of Pramana, Jaina Critique of Mimansa theory of Pramana, Jaina theory of Pramana- Pratyaksha (Perception), Siddhasena’s definition of Pratyaksha, Akalanka’s definition, Pratyaksha, Refutation of Buddhist’s definition of Pratyaksha, Refutation of Nyaya theory of Pratyaksha, Refutation of Mimansaka’s definition of Pratyaksha, Kinds of Pratyaksha, Empirical Perception (Samvyavaharika-pratyaksha), Nirvikalpaka (Indeterminate) and Savikalpaka Pratyaksha (Determinate Perception), Buddhists view of Nirvikalpaka, Bhartrihari’s View, Stages of perception, Transcendental Perception (Paramarthika Pratyaksha or Mukhya Pratayksha), Paroksha (Indirect or Non-perceptual Knowledge, 1. Smarana/smriti (Recollection or Memory), Pratyabhijna (Recognition, Tarka or Uha (Inductive Reasoning), Buddhists refutation of Tarka criticized, Carvaka’s view on Tarka criticized, Anumana (Inference), Vedicist Period, The Buddhist Period, Navya-Nyaya Period, Subjective Inference: (Svarthanumana), Probans (Hetu or Sadhana), Parts of Syllogism, Thesis (Pratijna), Reason (Hetu), (iii) Example (Drishtanta), Application (Upanaya), Conclusion (Nigamana), The Fallacies of Inference (Pramanabhasa), Fallacies of the Middle Term (Hetvabhasa), Asiddha Hetvabhasa, Viruddha Hetvabhasa, Anaikantika Hetvabhasa, The fallacies of Homogenous Illustration (sadharmya-drishtantabhasa), The Fallacies of Heterogeneous Illustration (Vaidharmya-drishtantabhasa), Authority (Agama or Verbal Testimony), Buddhists on Refutation of Apta, Apohavada, Buddhists view Criticized, Jain Philosophy of Language, Theory of Sphota, The Theory of Sentence and Meaning (Vakyartha Vichara), Anvitabhidhanavada and Abhihitanvayavada,Jaina View of Vakyartha or Judgment, Theory of validity of Knowledge , The Jaina Theory of Validity as opposed to those of the Nyaya-Vaishesika and the Buddhist, Theory of self-luminosity of knowledge (Svaprakashatva).
Concept of Nikshepa in Jaina Philosophy: Nikshepa (Positing), Utility of Nikshepa, The Basis of Nikshepa, The types of Nikshepa= Nama, Sthapana, Dravya, Bhava, Inter-relation between Nama, Sthapana, Dravya and Bhava, The Relation and Arrangement of Nikshepa (Positing) with Naya (Standpoints), Vibhajyavada: the early concept of contemporary philosophy of language.
Nayavada, Concept of Naya (View-point), Meaning of Naya, Types of Naya, The two Traditions, Dravyarthika-naya, Paryayarthika or Paryayastika-naya, Subdivisions of Dravyarthika-naya- Naigama, Sangraha, Vyavahara, Subdivision of Paryayarthika-naya (Modal viewpoint)- Rijusutra, Samabhirudha, Evambhuta, Nayabhasha, The Inter-relationship of Nayas, Metaphysical Interpretation of Naya, Objections and their Refutation.
Syadvada (Doctrine of Qualified Assertion or Relativism), Anekantavada (Theory of Non-absolutism), Historical Development, Rudiments of Anekantavada in early Buddhist literature, Fundamentals of Anekantavada, Anekantavada and Buddhist Philosophers, Rudiments of Syadvada, Pramana Saptabhangi and Naya-Saptabhangi, Saptabhangi.
PART IV (Jaina Ethics)
Altruistic Attitude of Jainism, Does Jainism teach the Negation of Life?, Three Stages of Spiritual Quest, Gunasthana, The Path of Liberation, Right View-point or Right Faith, Concept of Shila, Shravakachara, Twelve Vratas or Vows, Anuvratas, 1. Ahimsa or abstinence from Violence (Sthula-pranatipata-viramana), The Concept of Non-violence in Jainism, Satya or abstinence from speaking Untruth (Sthula Mrishavada-viramana, Asteya or abstinence from theft (Sthula Adattadana-viramana), Brahmacharya or abstinence from Sex Passions or all illicit sexual activities (Sthula Maithuna-viramana), Aparigraha or abstinence from hoarding unnecessary possessions (Sthula parigraha-viramana), Gunavratas (Multiplicative Vows)- Digvrata (Vow of Limiting the Area of one’s Un-virtuous Activities), Bhogopabhogaprimana-vrata (Vow of limiting the Quantity of things one will use), Vow to abstain from Purposeless harmful activities (Anarthadanda-viramana), Shiksha-vratas (Disciplinary vows- Vow of remaining completely in Equanimity for a fixed period of Time (Samayika), Vow of reducing further the sphere of Digvrata for a limited period of time (Deshavakashika-vrata), Vow of observing fast and living like a monk for certain days (Proshadhopavasa-vrata), Vow of sharing with deserving Guests (Atithi-samvibhaga-vrata), Sallekhana (The holy death)- Voluntary Death in Non-Jaina Traditions with Special Reference to Sallekhana, Difference between Sallekhana and similar concept available in non-Jaina traditions, Eleven Pratimas or eleven Stages of spiritual Progress, Twelve Bhavanas, Code of Conduct for a Jaina Monks,- Six great vows, Five Types of Vigilance, Three Guptis, Control of Five Senses, Ten Cardinal Virtues, Six Essentials ( Shadavashyakas)- Concept of Samayika (Equanimity), Stavana, Vandana, Pratikramana, Pratyakhyana, Twelve Austerities, Twenty-two hardships, Jaina Yoga- Yoga in other Systems, Doctrine of Dhyana- Art, Raudra, Dharma, Shukla, synthesis of Jaina Yoga in Jaina Tantricism, Relevance of Jaina Sadhana, Leshya.
PART V
Applied Philosophy of Jainism
Ahimsa, Anekantavada and Aparigraha, Religious Harmony and Fellowship of Faiths: A Jaina Perspective, The Solutions of world problems from Jaina Perspective, Jaina Concept of Peace, Concept of Samatva in Jainism.
Bibliography of Jaina Philosophy
Bibliography on Jaina Ethics
Bibliography on Jaina Epistemology
Word Index
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