Karnatak University::Department of Studies in Jainology
The Department of Jainology and Prakrit was established at the University of Mysore. The Department was first attached to the Institute of Kannada Studies. Institute of Psychotherapy and Management Sciences, Mumbai. Somaiya Centre for Studies in Jainism in its various department. The negeriku.infoa Centre for studies in Jainism is established to promote studies in Jain Religion, Philosophy, Art, Literature, Culture and to encourage. Top Courses at Karnataka University - [KU] Dharwad, Karnataka are MA, PG Diploma in Arts, M.A Urdu · M.A Jainology · M.A Criminology & Forensic Science · negeriku.info Applied Genetics .. in doing bsc in botany so can you pls tell me about the admission dates. Bangalore University - [BU], Bangalore logo.
Nagarajaiah, Hampa, President of the Conference Jainism preferred to adopt and assimilate local languages and culture, wherever it settled. His contemporary, illustrious Buddha picked up PAli, also language of the mass, as the media of his teachings. Jains chose local languages that helped them to develop a quick rapport and intimacy with the common people who responded favourably.
This paved avenue to spread religion and soon Jainism became the religion of the people. Jaina literati breathed life and vigour to many Indian vernaculars. Kannada language and literature, with its antiquity and richness on par with Tamil or any other language, needs to be focused more. The more it is studied, world will come to know that its vast and rich literature matches in quality and extent other major and ancient classical traditions of the world Jainism played such a prominent role, as is recorded, from the seventh century BC onwards that it is invested with special significance of global importance.
It wielded an unbroken sway over major and minor royal dynasties. A detailed history and literary- cultural attainments of Jainism will go to make the history of India more comprehensive.
For centuries Western scholars are familiar with the spread of Jainism in Northern parts of India. Indeed it may be said without any exaggeration that this subject has been almost ignored by historians of India. The Cambridge History of India-1, for example, has only a few lines on this question.
Many other scholar-critics have bemoaned the litterateur's negligence of such an important literary tradition. Even now, after seven decades of Saletore's observation, things have not changed much. Except for some excellent papers and a few books by a handful of scholars, progress is not at all satisfactory. In fact neither book has more than a handful of pages-say, five or ten-- on Jainism--out of in one case and in the other.
Through their untiring efforts, a select group of German Indologists have enriched Jainology and Prakrit Studies. We may recall in the sequel how Herman Jacobi was, for his extraordinary contribution, was profusely honoured by the Jaina community, by bestowing the befitting title of Jaina DivAkara. To assign Jainism to its proper place in the over all context of Indian history is a desideratum. Any attempt to give a panoramic view of Jainism, covering its vast corpus of extant epigraphical and literary sources from north to south and east to west, is beyond the scope of this speech and that would require volumes!
Therefore I have devoted most part of my speech to highlight the equally important southern track, where Jainism found its second home. Clear and proven historical associations of the Deccan with Jainism explicitly manifest from the last four centuries of BC, as is evident from the inscriptions of TamiLnADu.
To this already formidable record may be added what is surely the most basic and fundamental contribution by the Jaina monks to Tamil viz. The very nomen Camgam is borrowed from samgha of Jaina tradition. Since this International Conference is taking place here in Mysore, to be fair to the place and subject, I desire to devote some space for the local heritage. KarnATaka has been a boon, an umbrella, a sweet home for the sustenance of Jainism for over two and a half millennium.
There is a regular tradition of how and when Jainism came into the region of KarnaTaka and those facts are taken into consideration without much hesitation. Jaina vestiges are not scarce in the Deccan. Ancient Tamil and Kannada literature is full of Jaina works. The oldest works of any extent and value that have come down to us are all from the pen of Jains.
Jainism helped in bringing South closer to the rest of the country, The main bulk of Archaeological evidences now extant, trace this association from as early as the the fourth century BC.
The very mention of BhadrabAhu and Candragupta in the inscriptions of the early period is suggestive of penetration of early Jainism in the Deccan. The spread of Jainism in the southern region is connected with the migration of BhadrabAhu.
In fact that was the period when religio-cultural elements were emerging and merging. Ever since the fifth and last apostle BhadrabAhu, with his royal disciple Candragupta Maurya and a retinue of thousands of monks migrated and settled at the modern SravaNabelagola. Jaina samgha did not emerge all of a sudden and with the advent of BhadrabAhu as it is commonly stated.
Even before his migration to Deccan and SravaNabelagola, Jaina community had existed in the south long before the arrival of BhadrabAhu. Jains were a Dravidian and a non-Aryan race. The place is also famous for king ASoka's major Rock Edict. Jainism had flourished here from fifth and fourth century BC. Jainism grew from strength to strength under the incessant patronage of successive major and minor royal dynasties.
It flourished to the extent that Karnataka became an abode of Jainism. Therefore there is lot of justification in this Conference taking place at Mysore in Karnataka, which needs no exaggeration. Jainism has also reciprocated its gratitude to Karnataka in many ways. Jaina samgha having settled here renounced Prakrit and accepted local language as its mother tongue.
Jaina literati cultivated Kannada and elevated it to become an important literary language in India. Jains have built magnificent temples.
They were not mere places of worship. Basadis were by the people, of the people, and for the people. They were the pivot of learning and spreading spiritual knowledge.
One of the caturvidha-dAnas, four must donative duties prescribed for each and every individual, was to help to promote education through SAstra-dAna. The other three principles being AhAradAna, to give food to friars and poor, abhyadAna, to extend an helping hand to the fear stricken and forlorn, and bhaishajya-dAna, to distribute free medicine to the diseased. These human virtues made the religion more popular among the common mass.
Jains reached people of lower strata by educating them. They used JinAlayas as a plank and platform to achieve this goal. In fact Jinamandiras maintained well-equipped SrutabhaNDAras, "treasure houses or libraries", for the ascetics and lay votaries.
No gender discrimination in imparting good education. Basadis provided food, shelter, protection, and education for monks, nuns, devotees, and above all to the talented authors and artisans. Many authors sat and wrote their works staying in the divine atmosphere of temples. Building JinAlayas in thousands was job oriented multi faced activity.
It encouraged architects, sculptors to take up the holy work as a solace of serving spiritual aspirations. Therefore, commissioning JinAlayas was a life sustaining work.
JAINpedia > Themes > People > Studying Jainism
Monasteries attached to the Basadis joined hands in the cause of moulding the individual and the community at large. The method of giving Sanskrit chAya in the foot notes, to Prakrit usages in the body of main text, dominated to the extent that original conversation in Prakrit was gradually erased and forgotten making way for duplicate Sanskrit ChAya.
As a result students have read only the Sanskrit chAya, seldom bothering with the original Prakrit. Gradually the old territories of Prakrit were completely occupied by Sanskrit. Scholars of the Prakrit soon found themselves reduced to minority and silence, and deprived of effective influence. With calculated assault on Prakrit, Sanskrit was made to thrive on the samAdhi of Prakrit.
This indeed is the sorrowful state of language politics. I wish and pray that the traditional cordiality of treating Sanskrit and Prakrit as two faces of Indian literature and culture, and considering them as complimentary to each other will prevail.
Let that wisdom soon dawn on the sceptre. Hope soon or rather forth with the National Knowledge Commission will take note of according Prakrit its place of honour. The influence of Jainism on other contemporary faiths and vice versa has been underlined by scholars of comparative study. Apart from vegetarianism of the higher castes taking its roots from Jainism there are other fields with Jaina imprints.
In the same way, the concept and sculpture of BrindAvan in MAdhva sampradAya was directly borrowed from niSidbi concept and sculpture. The concept of invocatory verses in the beginning of inscriptions was also a Jaina innovative. The instances of Jaina influence are many and more. Therefore, it is also clear that we must re-asses the view commonly held in academic circles that Jainism played a rather marginal role in Indian cultural history. To take up translation work, on priority basis, all the Digambara works into Hindi, Gujarati, Rajasthani and English will go a long way.
This AdAn and PradAn process will facilitate to bridge the long pending gaps. Yes, bridges bring poles nearer.
- My best B.Tech days.
- Western discovery of the Jains
- Trends in Jain studies
Coming nearer is a leap forward towards becoming dearer to each other. Furthermore it will help to go back to the roots of the religion. Much water has flown and it is time to view all religions in the context of a globalised world. Indeed there is a need for a creative reinterpretation of Jainism in a progressive global system. Prejudices between sects should sink paving way for coexistence.
I take this opportunity to announce that some tangible progress is made in this direction. Yet, they are not accorded proper recognition. Though some ten States have extended Minority status, the Central Govt is yet to declare its favourable decision. I would like to conclude my presidential speech with a meaningful reference to one of the gem of verses from the KavirAjamArga, magnum opus of Srlvijaya, poet-laureate in the court of Amoghavarsha Nrupatunga CEthe RAshTrakUta emperor.
On the other hand it is the virtue to be accomplished that is more valuable. If one can forbear the philosophy and tenor of argument, and endure the religious observance and line of thinking of others, genuinely that is precious gold'. The poet has crystallized the gist of anekAntavAdamd syAdvAda, i. This is a happy blend of twin doctrines of anekAntvAda, 'multi-faceted view of reality or non-one-sidedness', and the syAdvAda, 'qualified assertion', integral part of Jaina faith's great experiment with ahimsA.
This healthy outlook may act as a panacea to many communal clashes and unnecessary bitter hatred. It is really hard to give up attachment to one's thoughts or standpoint, because they stem from one's ego.
The AnekAntvAd is the theory of flexibility, an ability to bend, to yield. Refusing to be rigid about one's own point of view is enshrined in anekAntvAd, and inextricably interwined with another Jaina ideal of syAdvAd, to move beyond one's ego-bound self to a greater realization of the larger, all-encompassing self.
The willingness to give up rigidity for the sake of truth, leads to pluralism, a tolerance of diversity of thought and faith.
Stepping back from the obduracy of 'my religion and my thought is better than yours', and appreciating other's thought and religion, is a movement towards genuine non-injury, the message of Jaina prophets.
This multum-in-parvo theory of Jaina dialectic accepts the manifoldness of reality and postulates a 'multiverse' as opposed to the concept of 'universe'. To define briefly, anekAntayvda is for thinking, syAdvAda is for the expression, and ahimsA is for practice.
Numerically Jaina community is in minority. But numerical strenghth is not the only criterion to sustain. Pondering on the compassionate approach of non-violence to fellow beings and strict vegetarianism, the cognoscenti of the east and west alike have recognised Jainism as a relevant creed to the modern world.
Environmentalists have acknowledged it as an eco-friendly religion. It is the earliest religion to take up environmental issue as part of its core principles. Will Jainism endure the weight of quick scientific and economic developments is a question worth asking.
Globalisation and technology will brighten the prospect and future of Jaina philosophy. Jains had built magnificent temples. But for various reasons, many ancient Jaina sanctuaries and sculptures from Kashmir to Kanyakumari face very real danger of serious nature. Conversion on a large scale and quarrying is going on unabated.
Historically important Jaina sites are vanishing before our own eyes and we are helpless spectators. To protect and preserve the priceless monuments for posterity is not only the responsibility of Central and State Governments but also the duty of community as well. In addition to commissioning magnificent and spectacular Jinamandiras and conducting rituals on a grand scale spending lakhs and crores, equal or rather more interest is to be bestowed to restore our ancient treasure trove of primordial texts.
The opulence of Jaina community reserved for religious activities needs to be properly channelised. A time has come when we have got to pay more attention to not only preserve and protect but also promote our ancient and basic literature in Prakrit, Sanskrit and vernacular languages. We have got to strengthen the existing Jainology and Prakrit Departments in India and abroad. Some of them, for lack of sufficient funds, to sustain, are on the virge of vanishing in to a pathetic state of oblivion.
Even in Germany, where once the study of Jainism was a favourite subject, Jainology and Indology are not encouraged by the management diverting funds to other courses. Under the adverse circumstances, Jaina community leaders and donors should think of opening Jainology Chairs in many other suitable Universities to become a hub for Jaina Studies.
If we do not do it who else, and if not now when is the relevant question that the Caturvidha Samgha has to consider.
Seated Tirthankara 002
Trust this conference will inspire next generation to anchor as well as equip themselves with the knowledge of Jainology, its hoary past and its relevance to modern times.
Let the debate and discourse go on. Through dialogue and discourse one can develop a rapport. They posed questions to Jina and gaNadharas, and their answers provided deep insight in to the nature of spirituality and Jaina philosophy. These answers were of great practical value. Hence the questions and answers are like the two wings of a swan. SreNika, along with his retinue and consorts, visited frequently to the caitya at MaNDikukshi where he put 60, questions to MahAvIra and elicited answers with which he was highly pleased.
It is wisely said nahikRutamupkAram sAdhavo vismaranti, the virtuous will not forget the help that they received. I place on record my deep sense of gratitude to the State Govt of Karnataka, Dr.
Gopal, dynamic Director and Mr. Jain, devoted to the cause of his community, dreamt of this International Conference and worked hard to mobilise resources and make their dream come true.
Karnataka University - [KU], Dharwad Courses & Fees
Samayaparlkshe Kannada Banerjee R. On the Indian Sect of the Jains Eng.
Threat of abuse includes but is not limited to, threatening to hit, harm or use a weapon on another whether jainology course in bangalore dating or acquaintance, friend or family member of the victim or other bangqlore of verbal threat.
I'd just like datingg decent man to spend time with now and again. But the world works in very different light with majority of straight people.
Holds, compartments, and bangalofe superstructure Datinh. And it jqinology true whether one is White, Black, Asian or any ethnic group. When escaping from the shower in Kokatorimon s cruise ship, Sora has a white towel wrapped around her body. Mother of good body likes to fuck every night with your man.
There are men who have found fun and relaxation in the company of the women of their choice jainology course in bangalore dating going through the negativities of actual dating. Which is not all that strange, even though my mindset is that I do not want to have children, because I am just another living organism that is clinging to office manager profile summary dating. It follows hopefuls who have jainology course in bangalore dating in love online but are yet to meet their partner for whatever reason.
The message is let's not be complacent. The League is doing a great job of connecting people who will actually meet in person, a novelty for the dating app culture nowadays, Founder Amanda Bradford told me.
Boston s genre is considered by most to be hard rock, while combining jainology course in bangalore dating of progressive rock into their music. I made a point, whether or not it's received properly isn't my problem.