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Pāṇini Aṣṭādhyāyī


 * Anish (talk) 06:03, 3 January 2008 (UTC): Experiment,Experiment,Experiment, Experiment,Experiment,Experiment,Experiment,Experiment, Experiment,Experiment,Experiment,Experiment,Experiment, Experiment,Experiment.


 * Anish (talk):Experiment,Experiment,Experiment, Experiment,Experiment,Experiment,Experiment,Experiment, Experiment,Experiment,Experiment,Experiment,Experiment, Experiment,Experiment --Anish (talk) 06:05, 3 January 2008 (UTC)

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Jain philosophy Jain philosophy Jain philosophy

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Ahimsa
Temp Posting The Oldest Jain Cannon, Ācārāṅga Sūtra contains the following declaration on Ahiṃsā:-

I so pronounce that all the omniscient of all times, state, speak, propagate, and elaborate that nothing which breathes, which exists, which lives, or which has essence or potential of life, should be destroyed or ruled over, or subjugated, or harmed, or denied of its essence or potential.

This truth, propagated by the self-knowing omniscients, after understanding all there is in universe, is pure, un-defileable, and eternal.

In support of this Truth, I ask you a question - "Is sorrow or pain desirable to you ?" If you say "yes it is", it would be a lie. If you say, "No, It is not" you will be expressing the truth. What I want to add to the truth expressed by you is that, as sorrow or pain is not desirable to you, so it is to all which breathe, exist, live or have any essence of life. To you and all, sorrow or pain is undesirable, painful and repugnant.

That which you consider worth destroying is (like) yourself. That which you consider worth disciplining is (like) yourself. That which you consider worth subjugating is (like) yourself. That which you consider worth killing is (like) yourself. The result of actions by you has to be borne by you, so do not destroy anything.}}

Another beautiful quote on Ahimsa from an important Jain text, the Purusarthasiddhyupaya by Acarya Amrtacandra Suri:

aprAdurbhAvaH khalu rAgAdInAm bhavatyahimseti teShAmevotpattihimseti jinAgamasya samkShepaH Shloka 44

Meaning: The very existence of attachment and aversion in the soul is himsa. This is the essence of the Jain scriptures.

Jain Philosophers

 * Kundakunda (2nd Century CE), exponent of Jain mysticism and Jain nayas dealing with the nature of the soul and its contamination by matter, author of Pañcāstikāyasāra (Essence of the Five Existents), the Pravacanasāra (Essence of the Scripture) and the Samayasāra (Essence of the Doctrine).
 * Umāsvāti or Umasvami (2nd Century CE), author of first Jain work in Sanskrit, Tattvārthasūtra, expounding the Jain philosophy in a most systematized form acceptable to all sects of Jainism.
 * Siddhasena Divākara (5th Century CE), Jain logician and author of important works in Sanskrit and Prakrit, such as, Nyāyāvatāra (on Logic) and Sanmatisūtra (dealing with the seven Jaina standpoints, knowledge and the objects of knowledge)
 * Haribhadra (8th Century CE), a Jaina thinker, author and great proponent of anekāntavāda and classical yoga, as a soteriological system of meditation in Jaina context. His works include  and Yogabindu.
 * Hemacandra (1089–1172 CE) - a Jaina thinker, author, historian, grammarian and logician. His works include Yogaśāstra and Trishashthishalakapurushacharitra.
 * Lonkā (15th Century CE) – His opposition to idol worship and rituals eventually led to establishment of non-iconic sects of Sthanakvasi and Terapanthi.
 * Yaśovijaya (1624–88 CE) – Jain logician and considered last intellectual giant to contribute to Jaina philosophy.

निर्वाण

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PRE-ARYAN ROOTS A lmost all the scholars agree that Jainism has Pre-Aryan roots in the cultural history of India. As Dr. A. N. Upadhye remarked - "The origins of Jainism go back to the pre-historic times. They are to be sought in the fertile valley of Ganga, where they flourished in the past, even before the advent of Aryans with their priestly religion, a society of recluses who laid much stress on individual exertion, on practice of a code of morality and devotion to austerities, as means of attaining religious Summum Bonum." (Jainism by Colette Caillat, A.N. Upadhye & Bal Patil, Macmillan, 1974) The late Heinrich Zimmer, who is reputed to have been the greatest German Indologist of modern times, in his celebrated posthumous work, The Philosophies of India, conceded that there is truth in the Jain idea that their religion goes back to a remote antiquity, the antiquity in question being that of the pre-Aryan, so called Dravidian period, and that Jainism is the oldest of all Dravidian born philosophies and religions. He also psychologically demonstrated that Jain Yoga originated in pre-Aryan India, and has nothing to do with orthodox Brahmanism which simply appropriated it in later centuries. Noel Retting, another Indologist, writes, "only in Jainism, of all the living religions, do we see a fusion of the primitive with the profound. It has preserved elements from the first stage of man's religious awareness, animism. It affirms the separateness of spirit from matter, even though our modern philosophers and religionists regard neither form of dualism as untenable. Despite the opinion of these men, Jainism is fundamentally scientific. And, it may very well be, contrary to the opinions of many anthropologists and students of comparative religion, the oldest living faith." And, Professor L. P. Tessitory is of opinion that "Jainism is of a very high order. Its important teachings are based upon science. The more the scientific knowledge advances the more the Jain teachings will be proven". In fact, the Jain system of thought is so wonderfully consistent with modern realism and science that one may easily be tempted to question its antiquity, about which, however, there is now no doubt. As Dr. Walthur Schubring observes, "He who has a thorough knowledge of the structure of the world cannot but admire the inward logic and harmony of Jain ideas. Hand in hand with the refined cosmographical ideas goes a high standard of astronomy and mathematics." Dr. Herman Jacobi also believes that "Jainism goes back to a very early period, and to primitive currents of religious and metaphysical speculation, which gave rise to the oldest Indian philosophies. They (the Jains) seem to have worked out their system from the most primitive notions about matter." In the Buddhist scripture Majjhima Nikaya, Buddha himself tells us about his ascetic life and its ordinances which are in conformity with the Jain monk's code of conduct. He says, "Thus far, SariPutta, did I go in my penance. I went without clothes. I licked

my food from my hands. I took no food that was brought or meant especially for me. I accepted no invitation to a meal." Mrs. Rhys Davis has observed that Buddha found his two teachers Alara and Uddaka at Vaisali and started his religious life as a Jain. In Dighanikaya's Samanna Phal Sutta, the four vows of Lord Parshvanath (who flourished 250 years before Mahavira's liberation) have been mentioned. Attakatha of Anguttara Nikaya has reference to Boppa Sakya a resident of Kapilvastu who was the uncle of Buddha and who followed the religion of the Nigganathas i.e. Jains. Critical and comparative study has brought to light several words like ‘Asrava', "Samvara' etc., which have been used by Jains in the original sense but which have been mentioned in Buddhist Literature in figurative sense. On the basis of these words Dr. Jacobi has concluded that Jainism is much older than the religion of Buddha and therefore it is incorrect to imagine Jainism as the offshoot of Buddhism. MISLEADING STEREOTYPES ABOUT JAINISM Yet histories and encyclopaedias of world religions with a few exceptions fail to mention Jainism as a religion. There are pervasive misconceptions about the origin of Jainism, its relation with the Brahmanic, Vedic so-called- Hinduism, about Mahavira being the founder of Jainism, about its being an offshoot of Buddhism or Hinduism or its being a reformist sect of Hinduism. There are misrepresentations galore. It is overshadowed by Hinduism and Buddhism or if noticed at all it is mentioned in passing as one of the ancient IndiaN religious movements subsidiary to Buddhism. Such is the context of the pervasive impact of the misleading Indian historiography from the deleterious effects of which even the most eminent historians, both right and left are not immune. As noted pertinently by the Aims of the Conference "One of the consequences of this failure is the continuing hold of misleading stereotypes of the nature of Indic religious thought and practice." I think this has a vital bearing on the devastatingly damaging impact of the misconceived Indological and 'Oriental' stereotypes on the Indian ethno-religious historiography so as to necessitate a paradigmatic revaluation. This misinterpretation of history is compounded by what the doyen of Indian Indologists, Dr.R.G. Bhandarkar noted as to how "India has no written history. Nothing was known till within recent times of the political condition of the country, the dynasties that ruled over the different provisions which composed it, and the great religious and social revolutions it went through. The historical curiosity of the people was satiated by legends. What we find of a historical nature in the literature of the country before the arrival of the Mahomedans comes to very little." P.i-ii (Early History of the Dekkan Down to the Mahomedan Conquest, 2nd Ed. 1983) The date of the foundation of the Maurya dynasty by Chandragupta has been determined to be about 322 B.C. on the basis of the known dates of the corresponding Greek persons or events such as the invasion of Alexander the Great

which brought the Greeks in contact with India or such historical fragments as are left by Megasthenes's Ta Indika. Even Buddha or Buddhism is no exception for such misrepresentations. It is incredible but true that S. Radhakrishnan in his Foreword to the volume brought out on the occasion of 2500th Anniversary of the Mahaparinirvana of the Buddha in 1956: 2500 Years of Buddhism (published by the Ministry of Information, Government of India, 1956 states:"The Buddha did not feel that he was announcing a new religion. He was born, grew up, and died a Hindu. He was re-stating with a new emphasis the ancient ideals of the Indo-Aryan civilization." Such is the common strategy of the historians, philosophers and academicians in dealing with the Indic Sramanic religious traditions. Issues are obscured by introducing irrelevancies and thus an attitude of contemptuous prejudice is provoked by exciting ridicule. CHANDRAGUPTA MAURYA AND JAINISM But such distortions are not confined to Orientalist interpreters of ancient Indian history. I am quoting below an excerpt from The Age of Mauryas by the eminent historian Romila Thapar: "Chandragupta is said to have accepted Jainism in his later years, and in fact to have abdicated the throne and become a wandering ascetic dying through slow starvation in the orthodox Jain manner. Considering the difficulties that he faced in making himself king and building an empire it is hardly likely that he would have abdicated at the end of his reign in order to become a wandering ascetic. It is possible though that he accepted the teachings of Mahavira and became a Jaina. This interest may be excused as originating in the fact that he was of low origin, a vaisya, and by accepting Jainism he eluded the contempt of the higher caste nobility. Since the teachings of Mahavira were at this period, regarded more as an offshoot of Hinduism, an extreme discipline, and the Jainas themselves as a sub-sect of the ealier religion, we can discoutenance the above idea. The interest it would seem was largely intellectual. Accepting Jainism did not raise one's social prestige in the eyes of high-caste Hindus whose social ethics were already being determined by caste rules." I am aware that this is an earlier historical reading by the eminent, liberal, progressive historian Romila Thapar. I am also aware that that her readings of Indian ancient history have progressed from her A History of India (Pelican 1966) to Early India :From the Origins toA.D. 1300, Allen Lane, 2002) In her A History of India (Vol.I) Thapar has perceptively noted that "much of the early history of India was reconstructed almost entirely from Sanskrit sources i.e. from material preserved in the ancient classical language". (p. 18) In her latest version "substantial changes in the readings of early Indian history" are made. Mauryan India is Thapar's special field of historical study. That is why one is concerned to question her cavalier and even presumptuous remarks-so unhistorical in character- regarding Chandragupta.

I am quoting once again the particular sentence: "This interest may be excused as originating in the fact that he was of low origin, a vaisya, and by accepting Jainism he eluded the contempt of the higher caste nobility." I simply fail to understand this judgemental remark on what Chandragupta did making a totally unhistorical presumption on his alleged inferiority complex as a Vaisya and even more questionable presumption that he did so to elude the contempt of "higher caste nobility". One is almost led to wonder whether Chandragupta's soul materialised by some transmigratory power before Romila Thapar to make such a guilty confession stating: "Well, Madam, you know how embarrassing it was to be a Vaisya with such glittering nobility around me!"