Sign In

 
Forgot password?
Enter your username or email to reset and email yourself your password
Sign In
Welcome . For your security, please choose your password.
Sign In
For privacy concerns, please view our Privacy Policy
Sign up
for saving your wish list, viewing past orders
receiving discounts and lots more...

Subscribe for Newsletters and Discounts

Be the first to receive our thoughtfully written
religious articles and product discounts.
By registering, you may receive account related information, our email newsletters and product updates, no more than twice a month. Please read our Privacy Policy for details.
.

Share

Share our website with your friends.
Email this page to a friend
By subscribing, you will receive our email newsletters and product updates, no more than twice a month. All emails will be sent by Exotic India using the email address info@exoticindia.com.

Please read our Privacy Policy for details.
|6
Your Cart (0)
Books > Hindu > Jainism: History, Society, Philosophy and Practice
Displaying 4058 of 6513         Previous  |  Next
Jainism: History, Society, Philosophy and Practice
Jainism: History, Society, Philosophy and Practice
Description
From the Jacket

Jainism is a tradition which dates back thousands of years, which is unbelievably rich and profound, and which has certain unmistakable signs of identity. Contrary to what some might think, it is not in any sense a poor relation of Buddhism, nor is a strange, atheistic and ascetic sect within Hinduism. Jainism is, above all, the religion of non-violence (ahimsa), an ideal which all other religions of India were subsequently to make theirs and which was made universal by Gandhi in the 20th century. Like Buddhism, Jainism is a religion without God which paradoxically opens to the truly sacred in the deepest reaches of all living beings in the cosmos. And it is also the religion of non-absolutism (anekantavada), a particular form of philosophical pluralism, which seems astonishingly modern. The author traces the dynamics and development of Jainism—deftly steering between the extremes of the overly academic and the superficial. He looks at Jainism’s main features: its cosmology, mythology, its origins and great figures, its main subdivisions and religious groups, its scriptures, practices and soteriological approaches, as well as its rituals, the social, cultural and political interactions, and so forth.

Jainism is both a didactic introduction and an invitation to study the religious traditions of Indian: a study of its philosophy, its art, its ways of life, its ways of being integrated into the world, and releasing from it.

Agustin Paniker (Barcelona, 1959) is a publisher and an independent writer of Indian and Spanish blood, expert in the society, religions and philosophies of India.

He has also written in Spanish Indika. Una descolonizacion intellectual (2005) and Los Sikhs. Historia, identidad y religion (2007).

Foreword

I deem it a great honour to write a foreword to the English version of Professor Agustin Paniker’s well-known work on Jainism. The original book was written in Spanish in 2001 and the revised edition in 2008. The present edition is translated into English from the revised Spanish edition by David Sutcliffe. The three editions in ten years time show its popularity among the scholars.

The author is an acute and a versatile scholar, and his present treatise is an all-comprehensive outstanding contribution to the subject of Jainism. The author in his book has covered a varied and sundry subjects on Jainism which are not usually found in one volume. The author has selected some twelve topics of important nature and everyone of his selections is unique in its presentation. All the important and much covered subjects are put in one volume, so that the readers have a thorough grasp of the subject. It deals with the history, mythology, philosophy, and religion and Jam society in a systematic manner. The cosmology of Jainism, though difficult to present in a clear way, has been discussed in a scholarly manner. The development of Jainism in different parts of India is delineated in a historical perspective. The Jam orders, Iconography and worship are all done in a befitting manner. Even the topic soteriology is depicted in a scientific outlook. In one word, the book is one in all and all in one.

The style of the translator is simple, lucid and poignant. The translator has not unnecessarily made his style cumbersome and difficult to understand. The exposition of the subject is straightforward and easy to comprehend. I must congratulate Shri NP. Jam for publishing this book in his series for the benefit of the readers, and I also believe that the scholars will derive much help from this book. I recommend this volume strongly to the reading public.

Introduction

Jainism is one of the great religious traditions of India. Nonetheless, it is little known outside South Asia. For those few who have heard of the Jams, they simply form a part of the fabulous and exotic tapestry Of India—an intrinsic part of a dream-like landscape which, over the course of centuries, the West and its imagination have steadily moulded around ideas like “India” or “the East”.

It all began with the Greek chroniclers. Later came the Phoenician and Roman traders. Afterwards, the Arabs, the Portuguese navigators, and the Christian missionaries. Then, the German Romantics, the orientalists, the British colonisers, the hippies and flower power people... down to the tourists we see today. Each and every generation, including those who travelled to India and those who never set foot on its soil, have played their part in weaving a tapestry portraying a fantastic, deep, exotic and distant India. Educated Indians, on their part, have deliberately embellished this picture.

This landscape is replete with luxuriant jungles; rimmed by inaccessible mountain ranges. There, hot spices and aromatic herbs grow, and great elephants, cobras and Bengal tigers have their dwelling. These are lands scourged by tropical storms and crossed by extremely sacred rivers. Among the paddy fields there are dark eyes and colourful saris. There have been reports of incredible palaces inhabited by immensely rich maharajahs, whose treasures teem with shining rubies, pearls and amber. An estimated 300 million gods and goddesses dwell in this land, each one with his or her own temple, where incense burns incessantly. India, or rather, the Indic continent, “as an object of desire, has always been a constant on the horizon of the Western imagination. Hegel (1837: 272) already observed this was so.

Of course there are other Indias that have been imagined that are less fantastic or evocative. The India of famines and grinding poverty; of filth and lack of hygiene. The overpopulated India teeming with boys and girls with no future. Or flooded by the monsoons and devastated by thought, the scene of catastrophic accidents. The India mortgaged by social injustice and gender violence. Or the India of inter-religious conflicts, fanaticism and war. Indians could be as spiritually trascendent as incorrigibly superstitious. Although these stereotypes are much later, excessively promoted as they are by media interests and the yellow press, they to have fed into, and helped to mould, the images of India we— Indians and non-Indians—continue to create. The mystical and exotic India of the Romantic view contrasts with the ugly India of the Utilitarian view.

Notwithstanding, Jainism rarely forms a part of this miserable, third-worldish and moribund version of India. If it is imagined at all, the Jam religion is filed, so to speak, under a subheading of the fabulous, prodigious India, the India of wisdom, the India that has long seduced the Europeans. Let us return, then, to the fabulous picture.

At the top of some mountain, on the fringes of a village, beside a river, perhaps within an abandoned temple, extraordinary mystics meditate. Quiet, serene, the archetypes of the anonymous wisdom of the remote past: the yogis with supernatural powers; the priest versed in sacred litanies (mantras), the fakir on his bed of nails; the over zealous holy man, smeared in ashes; the dauntless ascetic, entering into total ataraxy. It is in this last category, that of the proverbial yogis, that the Jams fit into. Were not the Jams those mysterious naked philosophers (gymnosophistes) that the forces of Alexander the Great (4th century BC) came upon during their Indian campaign?

Alexander’s chroniclers tell of the meeting between the commander and a group of holy men, whose wisdom was already legendary at that time. Of the gymnosophist Kalanos, it was said that he was immune to pain and pleasure, and of Dandamis that he did not dare leave India. The way of life adopted by these naked ascetics, their way of facing death, theft indifference to social conventions all left a deep impression on the Macedonians. A little later, the Stoics saw in them the practical culmination of all their theories concerning immunity to pleasure and pain (Halbfass 1988: 435). While not everyone accepts that these naked ascetics were Jams (von Glasenapp 1925: 163-165), it remains a likely possibility (Drew 1987: 147). This is a curious state of affairs: the first Indian monks to capture the West’s imagination were precisely those whom it then forgot almost completely. Even Diogenes Laertius (3rd century) spoke of these wise men, and wondered just to what extent they had affected Hellenic philosophy (Halbfass 1988: 3). There was some sparse mention centuries later, on the lips of the missionaries, or of some German intellectual. But gradually, the references disappeared. Today, if Jainism appears at all on the West’s horizon, it has to do with that India populated with strange ascetics that fascinated the Greeks. The initial image that was formed has endured and remained with us, ever more fuzzy and lost in the mist of legends.

I think it is quite legitimate and healthy that fables should be spun out of these stereotypes, and the imagination is left to free-wheel. After all, India has long been the land of fables and legends and has always stimulated a healthy vein of daydreaming. But, at the same time, I think that a measure of correct information would also be valuable. My argument is that knowledge is one of the few cures that we have for healing intercultural respect and for approaching the daunting complexity that is India. Reviewing the clichés in this way is not in any sense a cold, soulless reappraisal of the scene, but rather a more stimulating, deeper comprehension of an extraordinary tradition.

Contents

List of Tables, Figures and Illustrations vii
Foreword by Professor Satya Ranjan Banerjeeix
Introduction 1
Part I. Cosmology 19
1. Cosmology 24
2. Cosmography 36
3. Biology 46
Part II. Mythology 59
4. The Universal History 63
Part III. The Social and Religious Context 79
5. The Socio-Historical Background 84
6. The Brahmanic Traditions 93
7. The Sramanic Traditions 106
Part IV. Mahavira 125
8. The Ascetic Vardhamana 129
9. The Jina Mahavira 141
Part V. The Formation of the Community 159
10. Mahavira’s Successors 162
11. The Expansion of Jainism 172
12. The Schism in Jainism 180
13. The Ascetic Community 192
Part VI. The Development of Jainism 209
14. Jainism in Central India 213
15. Jainism in the Deccan 223
16. Jainism in the South 233
17. Jainism in the North-West242
Part VII. Jain Orders 253
18. Post-Gupta Jainism 256
19. Jain Schools and Orders265
Part VIII. Society 285
20. The Jain Castes 289
21. Jain in Society 303
Part IX. Texts327
22. Jain Scriptures 330
Part X. Philosophy 347
23. The Nature of Reality 352
24. Metaphysics 371
25. Karmic Bondage 382
Part XI. Practice 397
26. Jain Iconography403
27. Worship (Puja) 418
28. Auspicious Practice 430
29. The Practice of Asceticism 451
Part XII. Soteriology 461
30. Jain Yoga 466
31. The Lay Path 474
32. The Path to Nirvana 491
References 511
Index525
Item Code:
NAC623
Cover:
Hardcover
Edition:
2010
Publisher:
Motilal Banarsidass Publishers Pvt. Ltd.
ISBN:
9788120834606
Size:
8.8 Inch X 5.8 Inch
Pages:
541 (47 B/W Illustrations)
Other Details:
Weight of the Book: 890 gms
Price:
$50.00   Shipping Free - 4 to 6 days
Add to Wishlist
Viewed 4014 times since 4th Apr, 2014
From the Jacket

Jainism is a tradition which dates back thousands of years, which is unbelievably rich and profound, and which has certain unmistakable signs of identity. Contrary to what some might think, it is not in any sense a poor relation of Buddhism, nor is a strange, atheistic and ascetic sect within Hinduism. Jainism is, above all, the religion of non-violence (ahimsa), an ideal which all other religions of India were subsequently to make theirs and which was made universal by Gandhi in the 20th century. Like Buddhism, Jainism is a religion without God which paradoxically opens to the truly sacred in the deepest reaches of all living beings in the cosmos. And it is also the religion of non-absolutism (anekantavada), a particular form of philosophical pluralism, which seems astonishingly modern. The author traces the dynamics and development of Jainism—deftly steering between the extremes of the overly academic and the superficial. He looks at Jainism’s main features: its cosmology, mythology, its origins and great figures, its main subdivisions and religious groups, its scriptures, practices and soteriological approaches, as well as its rituals, the social, cultural and political interactions, and so forth.

Jainism is both a didactic introduction and an invitation to study the religious traditions of Indian: a study of its philosophy, its art, its ways of life, its ways of being integrated into the world, and releasing from it.

Agustin Paniker (Barcelona, 1959) is a publisher and an independent writer of Indian and Spanish blood, expert in the society, religions and philosophies of India.

He has also written in Spanish Indika. Una descolonizacion intellectual (2005) and Los Sikhs. Historia, identidad y religion (2007).

Foreword

I deem it a great honour to write a foreword to the English version of Professor Agustin Paniker’s well-known work on Jainism. The original book was written in Spanish in 2001 and the revised edition in 2008. The present edition is translated into English from the revised Spanish edition by David Sutcliffe. The three editions in ten years time show its popularity among the scholars.

The author is an acute and a versatile scholar, and his present treatise is an all-comprehensive outstanding contribution to the subject of Jainism. The author in his book has covered a varied and sundry subjects on Jainism which are not usually found in one volume. The author has selected some twelve topics of important nature and everyone of his selections is unique in its presentation. All the important and much covered subjects are put in one volume, so that the readers have a thorough grasp of the subject. It deals with the history, mythology, philosophy, and religion and Jam society in a systematic manner. The cosmology of Jainism, though difficult to present in a clear way, has been discussed in a scholarly manner. The development of Jainism in different parts of India is delineated in a historical perspective. The Jam orders, Iconography and worship are all done in a befitting manner. Even the topic soteriology is depicted in a scientific outlook. In one word, the book is one in all and all in one.

The style of the translator is simple, lucid and poignant. The translator has not unnecessarily made his style cumbersome and difficult to understand. The exposition of the subject is straightforward and easy to comprehend. I must congratulate Shri NP. Jam for publishing this book in his series for the benefit of the readers, and I also believe that the scholars will derive much help from this book. I recommend this volume strongly to the reading public.

Introduction

Jainism is one of the great religious traditions of India. Nonetheless, it is little known outside South Asia. For those few who have heard of the Jams, they simply form a part of the fabulous and exotic tapestry Of India—an intrinsic part of a dream-like landscape which, over the course of centuries, the West and its imagination have steadily moulded around ideas like “India” or “the East”.

It all began with the Greek chroniclers. Later came the Phoenician and Roman traders. Afterwards, the Arabs, the Portuguese navigators, and the Christian missionaries. Then, the German Romantics, the orientalists, the British colonisers, the hippies and flower power people... down to the tourists we see today. Each and every generation, including those who travelled to India and those who never set foot on its soil, have played their part in weaving a tapestry portraying a fantastic, deep, exotic and distant India. Educated Indians, on their part, have deliberately embellished this picture.

This landscape is replete with luxuriant jungles; rimmed by inaccessible mountain ranges. There, hot spices and aromatic herbs grow, and great elephants, cobras and Bengal tigers have their dwelling. These are lands scourged by tropical storms and crossed by extremely sacred rivers. Among the paddy fields there are dark eyes and colourful saris. There have been reports of incredible palaces inhabited by immensely rich maharajahs, whose treasures teem with shining rubies, pearls and amber. An estimated 300 million gods and goddesses dwell in this land, each one with his or her own temple, where incense burns incessantly. India, or rather, the Indic continent, “as an object of desire, has always been a constant on the horizon of the Western imagination. Hegel (1837: 272) already observed this was so.

Of course there are other Indias that have been imagined that are less fantastic or evocative. The India of famines and grinding poverty; of filth and lack of hygiene. The overpopulated India teeming with boys and girls with no future. Or flooded by the monsoons and devastated by thought, the scene of catastrophic accidents. The India mortgaged by social injustice and gender violence. Or the India of inter-religious conflicts, fanaticism and war. Indians could be as spiritually trascendent as incorrigibly superstitious. Although these stereotypes are much later, excessively promoted as they are by media interests and the yellow press, they to have fed into, and helped to mould, the images of India we— Indians and non-Indians—continue to create. The mystical and exotic India of the Romantic view contrasts with the ugly India of the Utilitarian view.

Notwithstanding, Jainism rarely forms a part of this miserable, third-worldish and moribund version of India. If it is imagined at all, the Jam religion is filed, so to speak, under a subheading of the fabulous, prodigious India, the India of wisdom, the India that has long seduced the Europeans. Let us return, then, to the fabulous picture.

At the top of some mountain, on the fringes of a village, beside a river, perhaps within an abandoned temple, extraordinary mystics meditate. Quiet, serene, the archetypes of the anonymous wisdom of the remote past: the yogis with supernatural powers; the priest versed in sacred litanies (mantras), the fakir on his bed of nails; the over zealous holy man, smeared in ashes; the dauntless ascetic, entering into total ataraxy. It is in this last category, that of the proverbial yogis, that the Jams fit into. Were not the Jams those mysterious naked philosophers (gymnosophistes) that the forces of Alexander the Great (4th century BC) came upon during their Indian campaign?

Alexander’s chroniclers tell of the meeting between the commander and a group of holy men, whose wisdom was already legendary at that time. Of the gymnosophist Kalanos, it was said that he was immune to pain and pleasure, and of Dandamis that he did not dare leave India. The way of life adopted by these naked ascetics, their way of facing death, theft indifference to social conventions all left a deep impression on the Macedonians. A little later, the Stoics saw in them the practical culmination of all their theories concerning immunity to pleasure and pain (Halbfass 1988: 435). While not everyone accepts that these naked ascetics were Jams (von Glasenapp 1925: 163-165), it remains a likely possibility (Drew 1987: 147). This is a curious state of affairs: the first Indian monks to capture the West’s imagination were precisely those whom it then forgot almost completely. Even Diogenes Laertius (3rd century) spoke of these wise men, and wondered just to what extent they had affected Hellenic philosophy (Halbfass 1988: 3). There was some sparse mention centuries later, on the lips of the missionaries, or of some German intellectual. But gradually, the references disappeared. Today, if Jainism appears at all on the West’s horizon, it has to do with that India populated with strange ascetics that fascinated the Greeks. The initial image that was formed has endured and remained with us, ever more fuzzy and lost in the mist of legends.

I think it is quite legitimate and healthy that fables should be spun out of these stereotypes, and the imagination is left to free-wheel. After all, India has long been the land of fables and legends and has always stimulated a healthy vein of daydreaming. But, at the same time, I think that a measure of correct information would also be valuable. My argument is that knowledge is one of the few cures that we have for healing intercultural respect and for approaching the daunting complexity that is India. Reviewing the clichés in this way is not in any sense a cold, soulless reappraisal of the scene, but rather a more stimulating, deeper comprehension of an extraordinary tradition.

Contents

List of Tables, Figures and Illustrations vii
Foreword by Professor Satya Ranjan Banerjeeix
Introduction 1
Part I. Cosmology 19
1. Cosmology 24
2. Cosmography 36
3. Biology 46
Part II. Mythology 59
4. The Universal History 63
Part III. The Social and Religious Context 79
5. The Socio-Historical Background 84
6. The Brahmanic Traditions 93
7. The Sramanic Traditions 106
Part IV. Mahavira 125
8. The Ascetic Vardhamana 129
9. The Jina Mahavira 141
Part V. The Formation of the Community 159
10. Mahavira’s Successors 162
11. The Expansion of Jainism 172
12. The Schism in Jainism 180
13. The Ascetic Community 192
Part VI. The Development of Jainism 209
14. Jainism in Central India 213
15. Jainism in the Deccan 223
16. Jainism in the South 233
17. Jainism in the North-West242
Part VII. Jain Orders 253
18. Post-Gupta Jainism 256
19. Jain Schools and Orders265
Part VIII. Society 285
20. The Jain Castes 289
21. Jain in Society 303
Part IX. Texts327
22. Jain Scriptures 330
Part X. Philosophy 347
23. The Nature of Reality 352
24. Metaphysics 371
25. Karmic Bondage 382
Part XI. Practice 397
26. Jain Iconography403
27. Worship (Puja) 418
28. Auspicious Practice 430
29. The Practice of Asceticism 451
Part XII. Soteriology 461
30. Jain Yoga 466
31. The Lay Path 474
32. The Path to Nirvana 491
References 511
Index525
Post a Comment
 
Post Review
Post a Query
For privacy concerns, please view our Privacy Policy

Related Items

A Handbook On The Three Jewels of Jainism The Yogasastra of Hemacandra (A 12th Century Jaina Treatise on Yoga)
by Olle Qvarnstrom
Hardcover (Edition: 2012)
Hindi Granth Karyalay Publishers (Mumbai)
Item Code: NAD855
$60.00
Iconographic Dictionary of The Indian Religions (Hinduism – Buddhism – Jainism)
by Gosta Liebert.
Hardcover (Edition: 1986)
Sri Satguru Publication
Item Code: IHL023
$35.00
A Comparative Study of Jainism and Buddhism
by SITAL PRASAD
Paperback (Edition: 2003)
Sri Satguru Publications
Item Code: IDF519
$27.50
Encyclopaedia of Indian Iconography (Hinduism- Buddhism- Jainism) (In Three Volumes)
by Prof. S.K. Ramachandra Rao
Hardcover (Edition: 2003)
Sri Satguru Publications
Item Code: IHL070
$225.00
Jainism In North India 800 BC-AD 526
by Chimanlal J. Shah
Hardcover (Edition: 2007)
D. K. Printworld Pvt. Ltd.
Item Code: NAE258
$40.00
An Encyclopaedia of Jainism
by P.C. Nahar and K.C.Ghosh
Paperback (Edition: 1996)
Sri Satguru Publications
Item Code: NAK979
$45.00
Environmental Awareness in Jainism
by Dr. N.Vasupal
Paperback (Edition: 2006)
University of Madras
Item Code: NAK367
$20.00
Facets of Jainism
by N. Vasupal
Paperback (Edition: 2005)
University of Madras
Item Code: NAJ496
$25.00
Jainism
by Gurbachan Singh Talib
Hardcover (Edition: 2009)
Publication Bureau Punjab University
Item Code: NAI423
$13.50
The Scientific Foundations of Jainism
by K.V. Mardia
Paperback (Edition: 2007)
Motilal Banarsidass Publishers Pvt. Ltd
Item Code: NAE726
$15.00
Mahavira: Prince of Peace (A Beautifully Illustrated Book on the Founder of Jainism)
by Ranchor Prime
Hardcover (Edition: 2005)
Om Books International
Item Code: NAJ075
$85.00
Tattvarthasutra (Aspects of Reality in Jainism, Through the Eyes of a Scientist)
by Dr.Duli Chandra Jain
Hardcover (Edition: 2012)
Hindi Granth Karyalay (Mumbai)
Item Code: NAD852
$50.00
Structure And Functions of Soul In Jainism
by Dr. S. C. Jain
Hardcover (Edition: 2006)
Bharatiya Jnanpith
Item Code: IDH470
$23.00
*science of divine*

Item Code:
$0.00
RESERVED

Testimonials

I received the 2 sarees and the DVDs. You truly are a treasure house for the music and other related things. You have gotten me an array of CDs,books,DVDs and not least of all beautiful sarees. All always packed with care, delivered in a timely, no hassle fashion. Your business is very trustworthy and I am so glad to have when I need to look for something.
Prashanti, USA
Hello, Just a short feedback on your new website layout: the old one was better than most of what you come across on the www, but you've managed to make it even better. I very much like the new look of the book pages and 'my gallery' pages. Thanks again for offering me a look inside the books. It's a big help for finding out if it's really what I want. Everything is perfect: the presentation of the items, your way of handling the orders, and the fast and always diligently packed parcels. Thanks to all at Exotic India, Walter
Walter
thank you sooo much for the speedy delivery!! within two days I am already wearing my beautiful Exotic Indian shawl!! thanks so much
Pat Demaret
This is the second time I am ordering kurta. The first time it was in July of 2015. The whole transaction was very smooth, and I received my order in USA within a week's tme from India. it was faster than some of the local orders that I have placed. Thank you for your efficiency.
Prabha, USA
I like Exotic India and have had a great experience so far with your books / shipping etc. Please keep it up!
Sriram, USA
Thanks to all the staff at Exotic Art for helping me acquire these wonderful books from the holy land of Bharata Varsha. Happy new year to you all and all glories to Sri Krsna, peace...
J. Idehen, UK
Exotic India is a fine organization to do business with. I have had the best trading experience and the very best customer service. The communication I have had with Vipin K. is of the highest quality; my questions and requests were quickly and professionally answered and fulfilled. A special thanks to the artist Kailash Raj for the beautiful art he produces; I have certainly been enriched by the way his art exemplifies the stories they tell. Many Thanks to all concerned.
W. J. Barnett, USA
My beautiful shawl arrived today. Thank you so much for this lovely shawl. Really, it is nicer than the photograph. I hope you and yours have a very Happy New Year and much prosperity in the New Year. With gratitude
Tom Anderson, Canada
An excellent website, as always. I do not even mention its content, which is beautiful beyond words, but I am merely referring to the great functionality and optimal design of your website. Links always work, the information is accurate and complete, images are very clear, including scanned content of your books. A pleasure to purchase from you.
Oreste, USA
I just wanted to extend my profound thanks to you for expediting my order. It was so well packaged and all import processes taken care of so the beautiful statue arrived in fabulous condition. It looks truly wonderful and I am so happy to have Lord Ganesh take pride of place in my home. Thank you again for your superb service. Best regards
Nikki Grainger
TRUSTe online privacy certification
Language:
Currency:
All rights reserved. Copyright 2016 © Exotic India