Acarya Muni Nemicandras Dravyasamgraha With Authentic Explanatory Notes
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| Author | : Vijay K. Jain |
| Publisher | : Vijay Kumar Jain |
| Total Pages | : 356 |
| Release | : 2022-11-05 |
| Genre | : Religion |
| ISBN | : 9357374272 |
Divine Blessings: Ācārya Vidyānanda Muni (1st Edition); Ācārya Viśuddhasāgara Muni (2nd Edition) Editor and Translator: Vijay K. Jain Language Note: Prakrit, Hindi and English Publisher: Vijay Kumar Jain, 2022 Subjects: Jainism – Doctrines – Early works to 1800 Description: xlii + 310 p. (total 352 p.); 24 x 17 x 2.5 cm The canonical text ‘Dravyasamgraha’ is believed to have been composed either by the Most Worshipful Ācārya Nemicandra ‘Siddhānta Cakravartī’ (circa 10th century CE) – the celebrated composer of texts like Gommatasāra, Labdhisāra, and Trilokasāra – or by his later namesake Muni Nemicandra ‘Siddāntideva’ (circa the end of 11th century CE). Ācārya (Muni) Nemicandra’s Dravyasamgraha consists of just 58 verses. In 116 lines of 58 verses the author has described the six substances (dravya), five with bodily-existence (pañcāstikāya), seven realities (tattva), nine objects (padārtha), and the path to liberation (mokşa), from both the empirical (vyavahāra) as well as the transcendental (niścaya) points-of-view (naya). The treatise ends with a brief description of the five Supreme-beings (pañca-parameşthī) and of meditation (dhyāna). The ‘Explanatory Note’ to each verse comprises excerpts from the most authentic Sacred Jaina Texts.
| Author | : Vijay K. Jain |
| Publisher | : Vijay Kumar Jain |
| Total Pages | : 108 |
| Release | : 2024-08-14 |
| Genre | : Religion |
| ISBN | : 9334092300 |
Ācārya Vādirāja, the composer of ‘Ekībhāva Stotra’ lived around the 11th century Vikrama Samvat. ‘Vādirāja’ was an honour bestowed on him; this was not his actual name. Being the undisputed master of the debating skills – vāditva – in regard to philosophical reasoning, he became famous as ‘Vādirāja’. Ācārya Vādirāja is considered as one of the great contributors to the Jaina literature. Due to the fruition of the past evil karmas, Ācārya Vādirāja’s body got inflicted with leprosy. In spite of this infliction, the dispassionate saint used to remain engrossed in his meditation, unmindful of his bodily suffering. As per the anecdotal story, in order to save the glory of the Jaina saints, Ācārya Vādirāja got himself engrossed in the devotion of Lord Ādinātha and during the course of one night composed the famous ‘Ekībhāva Stotra’. He implores in ‘Ekībhāva Stotra’: “O Lord! On account of the merit of the worthy souls, you had descended on this earth from the celestial world (the Sarvārthasiddhi heaven) and earlier (six months before you entered your mother’s womb) this part of the earth was imparted the lustre of gold (due to the incessant rain of the choicest gems by Kubera). O Lord Jina! Now you have entered the home of my heart that has the door of your meditation and is attractive; is there any wonder in your imparting the lustre of gold to my body?” By virtue of his devotion to Lord Jina, the leprosy of Ācārya Vādirāja got quelled during the night and by the morning his body attained lustre and glow like that of the tempered gold.
| Author | : Nemicandra Siddhāntacakravartī |
| Publisher | : |
| Total Pages | : 24 |
| Release | : 2010 |
| Genre | : Jaina philosophy |
| ISBN | : 9788188769308 |
Classical verse work on Jaina philosophy.--[Source inconnue].
| Author | : Vijay K. Jain |
| Publisher | : Vikalp Printers |
| Total Pages | : 291 |
| Release | : 2016-05-13 |
| Genre | : Religion |
| ISBN | : 8190363999 |
Ratnakarandaka-śrāvakācāra – Ratnakaranda in short – comprising 150 verses, is a celebrated and perhaps the earliest Digambara work dealing with the excellent path of dharma that every householder (śrāvaka) must follow. All efforts should be directed towards the acquisition and safekeeping of the Three Jewels (ratnatraya), comprising right faith (samyagdarśana), right knowledge (samyagjñāna) and right conduct (samyakcāritra), which lead to releasing him from worldly sufferings and establishing him in the state of supreme happiness. The treatise expounds an easy-to-understand meaning of ‘right faith’: To have belief, as per the Reality, in the sect-founder or deity (āpta or deva), the scripture (āgama or śāstra), and the preceptor (guru). It specifies criteria to distinguish between the real and the counterfeit enabling one to eliminate follies attributable to wrong faith. Only the householder who has right faith establishes himself on the path to liberation. Right faith is the treasure chest of whatever is propitious and worthy; wrong faith of whatever is inauspicious and contemptible. After laying the foundation called the right faith, Ācārya Samantabhadra goes on to complete the superstructure known as the Three Jewels (ratnatraya) with the remaining two elements, right knowledge and right conduct. The householder who has attained right faith on the destruction of darkness of delusion is fit to attain right knowledge and right conduct. He gets rid of the conduits of demerit (pāpa) comprising injury, falsehood, stealing, unchastity, and attachment to possessions. Further, he observes three subsidiary vows (guņavrata), and four instructional vows (śikşāvrata). Giving up of the body in a manner that upholds righteousness (dharma) on the occurrence of a calamity, famine, senescence, or disease, from which there is no escape, is called the vow of sallekhanā. Sallekhanā has been termed as the final fruit or culmination of penance (religious austerity) and, therefore, all persons with right faith, the ascetic as well as the householder, look forward to attaining voluntary, passionless death at the appropriate time. The treatise finally describes the eleven stages (pratimā) of the householder’s conduct.
| Author | : R. C. Dwivedi |
| Publisher | : Delhi : Motilal Banarsidass |
| Total Pages | : 334 |
| Release | : 1975 |
| Genre | : Religion |
| ISBN | : |
Comprises selected papers and addresses.
| Author | : Narendra Nath Bhattacharyya |
| Publisher | : |
| Total Pages | : 298 |
| Release | : 1999 |
| Genre | : Philosophy |
| ISBN | : |
Description: Jain Philosophy : Historical Outline interprets the fundamentals of Jain philosophy from the viewpoint of their historical genesis and development and shows that the incipient stage of the Jain thought-complex agreed totally with the pythagorean approach to philosophy which was based on observed realities and was quite in harmony with the existing socio-political conditions of the time of Lord Mahavira while the sophisticated stage marked by the a priori doctrines and dogmas it had generated in course of its development and by the traditionally floating ideas in regard to the belief in a eternal moral order in the universe, the law of karma, ignorance as the cause of bondage and knowledge as that of liberation, the efficacy of meditation, and so forth, was a persistent juxtaposition in the evolutionary stages of the former. Since no system of Indian philosophy allows a purely isolated treatment, a comparative study of all the philosophical systems has been made here to determine the real nature of the Jain standpoint with more emphasis on the original dynamism of Jainism which had contributed to the growth of various natural sciences, including those of biology and astronomy, on the total rejection of the concept of a supernatural agent in the form of God, on the theories of valid knowledge and on the unique logical system based on the principles of relativity. Contents Preface of the Second Edition Preface of the First Edition Chap. I : INTRODUCTION : 1. The Jains as they are 2. Researches on Jainism 3. Literary Sources 4. Archaeological Sources : Architecture and Sculpture 5. Archaeological Sources : The Epigraphs 6. Parsva and Mahavira 7. Ecclesiastical History Chap. II : THE INCIPIENT STAGE : 1. The Prehistory of Jainism 2. The Historical Background 3. Material Basis of the Great Intellectual Movement 4. The Conflicts in the History of Indian thought 5. Contemporary Philosophical Schools 6. Purana Kassapa 7. Pakudha Kaccayana 8. Makkhali Gosala 9. Sanjaya Belatthiputta 10. Ajita Kesakambalin 11. Social Experiences of Mahavira 12. The Social Basis of Jain Ethics Chap. III : THE SOPHISTICATED STAGE : 1. Jainism and Indian Philosophical Tradition 2. Jain Atheism 3. Jain Logic 4. Scientific Enquiries : Cosmology 5. Scientific Enquiries : Classification of Jiva 6. Scientific Enquiries : Biology, Physiology, Etc 7. Scientific Enquiries : Diseases and Medicines 8. Scientific Enquiries : Astronomy 9. Scientific Enquiries : Atomism 10. Jain Cosmography 11. The Unfounded Speculations and their Ethical Considerations 12. The Nine Fundamentals and the Doctrine of Karma 13. Classification of Karma and the Gunasthanas 14. A Review of the Jain Metaphysics 15. Theory of Knowledge 16. Psychological Ingredients 17. The Non-Absolutist Standpoint Chap. IV : A COMPARATIVE STUDY : 1. Jainism and Vedic Tradition 2. Jainism and Buddhism 3. Jainism and Ajivikism 4. Jainism and Materialism 5. Jainism and Samkhya 6. Jainism and Yoga 7. Jainism and Mimamsa 8. Jainism and Nyaya-Vaisesika 9. Jainism and Vedanta 10. A Subjectwise Comparative Study of the Systems
| Author | : Vijay K. Jain |
| Publisher | : Vikalp Printers |
| Total Pages | : 264 |
| Release | : 2021-12-11 |
| Genre | : Religion |
| ISBN | : 9355661347 |
Bārasa Aņuvekkhā – ‘The Twelve Contemplations’ – of Ācārya Kundakunda (circa 1st century BC) contains 91 verses (gāthā). ‘Aņuvekkhā’, ‘aņupekkhā’, ‘anuprekşā’, and ‘bhāvanā’ are synonyms; these terms are used in Prākrit, Apabhramśa, Sanskrit and Hindi languages, respectively. Contemplation means ‘meditating on the nature of the Reality’. The uniqueness of Ācārya Kundakunda’s exposition is that he has described each contemplation both from the empirical (vyavahāra) as well as the transcendental (niścaya) points-of-view (naya). These contemplations help a man practise moral virtues, like forbearance (kşamā), and lead to highly effective stoppage (samvara) of karmas. He who does contemplation observes properly the moral virtues and also endures the afflictions.
| Author | : Vijay K. Jain |
| Publisher | : Vikalp Printers |
| Total Pages | : 407 |
| Release | : 2018 |
| Genre | : Religion |
| ISBN | : 8193272617 |
Ācārya Kundakunda’s (circa 1st century BCE) Pravacanasāra is among the most popular Jaina Scriptures that are studied with great reverence by the ascetics as well as the laymen. Consciousness manifests in form of cognition (upayoga) – pure-cognition (śuddhopayoga), auspicious-cognition (śubhopayoga) and inauspicious-cognition (aśubhopayoga). Pure-cognition represents conduct without-attachment (vītarāga cāritra). Perfect knowledge or omniscience (kevalajñāna) is the fruit of pure-cognition (śuddhopayoga). The soul engaged in pure-cognition (śuddhopayoga) enjoys supreme happiness engendered by the soul itself; this happiness is beyond the five senses – atīndriya – unparalleled, infinite, and imperishable. Omniscience (kevalajñāna) is real happiness; there is no difference between knowledge and happiness. Delusion (moha), the contrary and ignorant view of the soul about substances, is the cause of misery. The soul with attachment (rāga) toward the external objects makes bonds with karmas and the soul without attachment toward the external objects frees itself from the bonds of karmas. The stainless soul knows the reality of substances, renounces external and internal attachments (parigraha) and does not indulge in the objects-of-the-senses.
| Author | : Vijay K. Jain |
| Publisher | : Vikalp Printers |
| Total Pages | : 436 |
| Release | : 2020-02-23 |
| Genre | : Religion |
| ISBN | : 819327265X |
Pańcāstikāya-samgraha or Pańcāstikāya-sāra (known briefly as Pańcāstikāya and spelled commonly as Panchastikay) is one of the four most important and popular works of Ācārya Kundakunda (circa first century B.C.), the other three being Samayasāra, Pravacanasāra and Niyamasāra. The original text is in Prakrit language and contains a total of 173 verses (gāthā). Pańcāstikāya means ‘five-substances-with-bodily-existence’ and these are: the soul (jīva), the physical-matter (pudgala), the medium-of-motion (dharma), the medium-of-rest (adharma), and the space (ākāśa). These five substances collectively constitute the universe-space (loka). Outside this universe-space (loka) is the infinite non-universe-space (aloka), comprising just the pure space (ākāśa). The substance-of-time (kāla dravya) which renders assistance to all substances in their continuity of being through gradual changes is not an ‘astikāya’ since it occupies a single space-point and, therefore, does not possess the characteristic of body (kāya). Pańcāstikāya-samgraha expounds the Jaina metaphysics – the philosophy of being and knowing – including the nature of the pure soul-substance (jīvāstikāya) which is integral to the seven realities (tattva), the nine objects (padārtha), and the six substances (dravya). While the substance (dravya) never leaves its essential character of existence (sattā), it undergoes origination (utpāda), destruction (vyaya) and permanence (dhrauvya). There is inseparable association between the qualities (guņa) and the substance (dravya). The discussion relies on the ‘doctrine of conditional predication’ (syādvāda) and the ‘seven-nuance system’ (saptabhańgī), as expounded by Lord Jina.
| Author | : Vijay K. Jain |
| Publisher | : Vikalp Printers |
| Total Pages | : 290 |
| Release | : 2019-09-23 |
| Genre | : Religion |
| ISBN | : 8193272641 |
Ātmānuśāsana (commonly spelled as Atmanushasan) by Ācārya Guņabhadra presents profound concepts of the Jaina Doctrine in a form that is easily understood. Remarkable for its poetry and meaning, it expounds that right faith (samyagdarśana) is the cause of merit, and wrong faith of demerit. To have belief in the true nature of substances is right faith. Dharma is the man’s most excellent possession. The conduct that leads to merit is dharma and it results in happiness after destroying misery. Whether happy or miserable, dharma should be the only pursuit of man. True happiness is not the momentary sprinkling of the pleasures of the senses. Long-life, wealth and sound body are obtained from the previously earned merit (puņya). Under the spell of sinful karmas, the man experiences misery. Excellent men with discrimination work hard, incessantly and cheerfully, for the sake of their future lives. The happiness attained through austerity (tapa) can never be attained by craving for wealth. No dust of disgrace ever touches the feet of the man fortified by austerity. The ascetic goes on to perform austerity while protecting his body, for a very long time. Through the power of austerity he vanquishes his natural enemies, like the passions of anger, etc. In the after-life, he automatically and speedily attains liberation as the culmination of his human effort.
