Relevant bibliographies by topics / Jainism

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Jainism'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Jainism"

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Rajeshwari, M., and A. Amirthavalli. "A Study on Jainism History, Philosophy and Traditions in Tamilnadu." Shanlax International Journal of Arts, Science and Humanities 8, no. 4 (April 1, 2021): 75–79. http://dx.doi.org/10.34293/sijash.v8i4.3659.

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In Tamil Nadu Hinduism and Buddhism, Jainism is one of the three oldest Indian strict conventions still in presence and a necessary piece of South indian strict conviction and practice. While frequently utilizing ideas imparted to Hinduism and Buddhism, the consequence of a typical social and phonetic foundation, the Jain convention should be viewed as a free marvel as opposed to as a Hindu order or a Buddhist blasphemy, as some previous Western researchers accepted. In South India, Jainism is minimal in overflow of a name. Indeed, even genuine understudies of religion in India gave little consideration to it. In a populace of almost 60 crores of individuals, Jainas may establish almost nearly 3 million individuals. Jainism is the religion of the Jains who follow the way, lectured and rehearsed by the Jinas. It is a fully evolved and grounded religion and social framework that rose up out of 6 century BC .The trademark highlight of this religion is its case to all inclusiveness which it holds essentially contrary to Brahmanism. It very well may be said that throughout the previous 2500 years the Jains have contributed such a huge amount to each circle of life of Indian individuals both as a religion and a way of thinking. They contributed a lot to the regions of culture, language, exchange and agribusiness, or all in all the Jains opened up another period of human thoughts and musings. In Indian History, endeavors were made to contemplate Jainism as a religion and its commitments yet focus on the Jain movement into Tamil Nadu and its effects are restricted. An endeavor is made in this examination to investigate the recorded geology of the Jain focuses in Tamil Nadu.
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Chapple, Christopher. "Jainism, Ethics, and Ecology." Bulletin for the Study of Religion 39, no. 2 (May 11, 2010): 3–12. http://dx.doi.org/10.1558/bsor.v39i2.002.

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Jainism advocates the practice of nonviolence (ahimsa), combining a strict ascetic practice with a view that life pervades all beings, including elements that are considered inert in other worldviews. Many Jainas are by translating this interpretation of the world into the broader arena of ecological ethics.
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Babb, L. A. "Monks and Miracles: Religious Symbols and Images of Origin among Osvāl Jains." Journal of Asian Studies 52, no. 1 (February 1993): 3–21. http://dx.doi.org/10.2307/2059142.

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Jainism is well known as a radically ascetic strategy for achieving liberation from the world''s bondage. It is less well known as a system of religious belief and practice embedded in social life. This article will examine Jainism as a symbolism of social identity. At the center of my inquiry is a puzzling cultural fact, the seemingly paradoxical claim by many nonviolent Jains to be descended from warlike Rājpūts. Despite its extreme emphasis on ascetic withdrawal from the world, Jainism is, as I hope to show, deeply implicated in the worldly identity of certain social groups and even can function as a kind of origin myth for these groups. Understanding how this is possible requires a considerable departure from the usual perspective on Jainism. The ascetic is normally the center of attention in Jain studies. This article, however, will give equal attention to a figure less frequently considered. This is the warrior-king.
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AUKLAND, KNUT. "Understanding Possession in Jainism: A Study of Oracular Possession in Nakoda." Modern Asian Studies 47, no. 1 (July 2, 2012): 109–34. http://dx.doi.org/10.1017/s0026749x1200039x.

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AbstractPossession among Jains remains an almost unexplored field of study. Based on fieldwork at a Jain pilgrimage site in India, this paper presents ethnographical material on a hitherto unknown oracular possession cult. The paper looks at the ways in which Jains themselves understand and sometimes critique possessions, as a way of understanding Jainism itself. The ethnographic material is presented on the background of other cases of Jain possession, both in scriptures and other accounts, in an attempt to show how possessions challenge our understanding of Jainism as a religion. Furthermore, possession is not one thing. There are various types of possession—depending for instance on who possesses—and they have different implications in the Jain scheme of things.
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Paul, Kalpita Bhar. "The Ecology of Ahiṃsā." International Journal of Applied Philosophy 33, no. 1 (2019): 71–87. http://dx.doi.org/10.5840/ijap201987119.

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In this age of environmental crisis, Jainism is regarded worldwide as one of the first religions to have developed an environmental ethic, based on its practice of ahiṃsā (nonviolence). This article attempts to critically engage with the concept of ahiṃsā in its recently evolving forms—from a religious concept to its current portrayal as an environmental ethic. By explaining how ahiṃsā becomes the central concept of Jainism, tying together its ethics, theology, and ecology, this article establishes that the current global portrayal of ahiṃsā by Jains, more than being driven by environmental concerns, is directed toward attaining liberation through reducing karmic impressions on souls. The article discerns the differences between Jain practice of ahiṃsā and ahiṃsā as an environmental ethos; it argues that to recognize ahiṃsā as an environmental ethic a broader reconceptualization is required beyond the way it is currently conceptualized in Jainism.
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Oldfield, Kenneth. "Including Jainism." British Journal of Religious Education 8, no. 3 (June 1986): 176–81. http://dx.doi.org/10.1080/0141620850080310.

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Veluppillai, Alvappillai. "The Hindu Confrontation with the Jaina and the Buddhist. Saint Tirunacampantar's Polemical Writings." Scripta Instituti Donneriani Aboensis 15 (January 1, 1993): 335–64. http://dx.doi.org/10.30674/scripta.67219.

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The seventh century A.D. was a period of religious conflict when Hinduism, especially the Saiva Bhakti movement came to collusion with Jainism and Buddhism in Tamilnadu. Saint Tiruñanacampantamurtti (Campantar) is a dominating figure in Tamil Saivism, who seems to reflect a unique blend of Vedic tradition, Saiva faith and Tamil culture. Campantar's outbursts against the Jains and the Buddhists were one of the underlying themes throughout his career. He seems to have made admirable use of Tamil nationalism in his confrontation with Jainism and Buddhism. It was probably the most important factor that favoured the success of the Saiva bhakti movement. He was able to bring out a synthesis of the interests of his caste along with those of Saivism. The Jains and the Buddhists could not withstand the movement launched by Campantar. Islam and Christianity came to Tamilnadu later but still the main stream among the Tamils continues to be Saivite.
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Asha Devi, N. "Jain Monuments in Madurai." Shanlax International Journal of Arts, Science and Humanities 10, no. 3 (January 1, 2023): 53–55. http://dx.doi.org/10.34293/sijash.v10i3.5901.

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Madurai is a city of confluence where different faiths flourished through the ages. Jainism is one among ancient religions in the world. It was believed to have been founded by twenty four Theerthankarars from Atinatha to Mahavira . Historians believe that Mahavira’s period was 590 – 527 B.C. Jainism was accepted as the religion of the people and kings in South India much earlier to the spread of Buddhism. Jaina tradition, Bhadrababu a Jain Saint foretold a famine of twelve years which made the Mauryan emperor Chandragupta to abdicate his throne and settle at ShravanaBelagola along with other saints and ended his life by going on a fast called sallekhena or starvation. There is sample proof of religious interactions between the Jains in Madurai and ShravanaBelagola and it is astonishing that Jainism had taken roots so deep in Madurai during the days of pure communication and travel. There were 14 popular Jain abodes for Jain monks in and around Madurai viz.., Thiruparankundram, Samanarmalai, Kongarpuliyankulam, Vikkiramangalam, Anaipatti, Anaimalai, Anaipatti, Meenakshipuram (Mangulam), Arittapatti, Alagarmalai , Karungalakudi, Keelavazhavu and Thiruvathavoor, Kunnathur and Thirumalai . The nearby villages of Madurai City. This paper deals about the Jain monuments in Madurai.
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Fujinaga, Shin. "Pratyabhijñana in Jainism." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 38, no. 2 (1990): 896–92. http://dx.doi.org/10.4259/ibk.38.896.

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FUJINAGA, Shin. "Tarka in Jainism." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 41, no. 2 (1993): 1062–59. http://dx.doi.org/10.4259/ibk.41.1062.

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Dissertations / Theses on the topic "Jainism"

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Saucier, Mélanie. "Worldly and Other-Worldly Ethics: The Nonhuman and Its Relationship to the Meaningful World of Jains." Thesis, Université d'Ottawa / University of Ottawa, 2012. http://hdl.handle.net/10393/20563.

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This thesis examines the intersection between religion and environmental ethics in Jainism. Religious traditions, as they confront the challenges of modernity, are redefining their traditional mores and narratives in ways that appear, and are, contemporary and relevant. One of the most striking ways in which Jains are accomplishing this, is through their self-presentation as inherently “ecological” through their use of “Western” animal rights discourse in tandem with traditional Jain doctrine. This essay seeks to explore the ways in which this is accomplished, and how these new understandings are being established and understood by members of this “living” community.
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Banks, Marcus. "Organizing Jainism in India and England /." Oxford : Clarendon press, 1992. http://catalogue.bnf.fr/ark:/12148/cb355448018.

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Vallely, Anne Marie. "Women and the ascetic ideal in Jainism." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ41330.pdf.

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Pokinko, Tomasz. "Strategies for justifying violence in societal self-defense in Indian lay Jainism : a textual and ethnographic study." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=100249.

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This thesis examines Jaina strategies for justifying violence (himsa) in societal self-defense in contradistinction to the religion's overwhelming emphasis on nonviolence (ahimsa). The thesis' main focus is an ethnographic study of the views on societal self-defense of some contemporary lay Jainas in Delhi and Jaipur, India. I compare these views with the textual-historical Jaina position on ksatriya-dharma (the duty of kings) and "Just War," as advanced through ancient and medieval Jaina texts. Recent ethnographies omit the issue of Jaina attitudes to self-defense almost entirely. However, since India's nuclear tests in 1998, India has become a major Asian political, social and economic power. Indian Jainas have changed along with other Indians in the way that they see themselves in relation to the world and to other Indians. My findings suggest that major changes might have occurred since the latest ethnographic studies of Jainism in the nineties.
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Ashok, Kumar Kuldeep. "Clairvoyance in Jainism: Avadhijñāna in Philosophy, Epistemology and Literature." FIU Digital Commons, 2018. https://digitalcommons.fiu.edu/etd/3700.

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This thesis is an analytical study of the place of clairvoyance (avadhijñāna) in Jain epistemology and soteriology. It argues that avadhijñāna occupies an ambivalent position regarding both, since it is not solely attained by means of spiritual progression but may also spontaneously arise regardless of a being’s righteousness (samyaktva). Beginning with a survey of descriptions of avadhijñāna in the canons of each sect, including a translation of Nandisūtra 12-28, it examines how commentaries, philosophy and narrative literature developed and elaborated upon avadhijñāna as part of its epistemological system. Further, it examines the nexus of avadhijñāna and karma theory to understand the role of clairvoyance in the cultivation of the three jewels—correct perception, knowledge, and conduct—that lead to liberation (mokṣa). Finally, several examples of clairvoyants from Jain narratives show how clairvoyance reamined an ambivalent tool for virtuous transformation in popular literature.
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Barman, Ranjit Kumar. "Dharma as a moral value." Thesis, University of North Bengal, 2017. http://ir.nbu.ac.in/handle/123456789/2706.

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St, John David. "Non-Ownership Principles as Understood by Lay Practitioners of Jainism and Quakerism." FIU Digital Commons, 2017. http://digitalcommons.fiu.edu/etd/3205.

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This thesis examines how lay members of the Jain and Quaker traditions understand and navigate ideals of non-ownership. The tenets of aparigraha (non-ownership) and the testimony of simplicity are explored to show how interpretation of sacred texts leave open the possibility for financial success. Through interviews with members of Jain and Quaker communities in the US, and textual research, I assert that proper methods for earning, maintaining and using capital in each tradition transcend prohibitions against excess accumulation. Following Foucault and Weber, I show that proper ethical ways of earning and spending money depend on community-based interpretations and self-policing. My research suggests that lay members focus on ethical ways to earn and spend money rather than the amount of wealth they possess. Due to these foci, transgressions of ideals are viewed within community-established norms, which maintain high levels of engagement with both the capital world and their own religious tradition.
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Barsam, Ara Paul. "'Reverence for life' : Albert Schweitzer's mystical theology and ethics." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365758.

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Shah, Vina. "An Examination of Haribhadra’s Aphoristic Text on Jain Yoga, the Yogaviṁśikā, and its Illumination in the Commentary of Yaśovijaya." Thesis, The University of Sydney, 2017. http://hdl.handle.net/2123/17793.

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This thesis examines the eighth-century Śvetāmbara mendicant Haribhadra’s distinctive conception of yoga in his Prakrit text in verse, the Yogaviṁśikā, with an emphasis on the Sanskrit commentary of Yaśovijaya, the renowned Śvetāmbara mendicant who flourished in the seventeenth century. The focus is on nine of the twenty verses which constitute the Yogaviṁśikā. The thesis is presented in the form of two main chapters accompanied by Appendix I which contains an annotated translation of the complete text together with those portions of the commentary relating to the nine verses. The commentary on the verses not selected has been excluded. The first chapter deals with the life, times and works of both the author and the commentator and the second chapter discusses each of the key concepts of Haribhadra’s formulation of yoga. He states that all religious activity, done with a pure mind, that is instrumental in bringing about liberation is yoga. Underlying this definition of yoga are the fundamental Jain doctrines of karma and the fourteen stages of spiritual development, the tenet of dvi-dharma, purity, devotion and the path to liberation. Yaśovijaya explains these concepts in his commentary while drawing upon Haribhadra’s other works on yoga, including the Yogabindu, the Ṣoḍaśakaprakaraṇa and, to a lesser extent, the Yogadṛṣṭisamuccaya. Through his commentary, Yaśovijaya shows to what extent the Yogaviṁśikā is a valuable work on yoga philosophy and the importance, for both the Jain mendicant and layperson, of the daily practice of the veneration of the Jina as the religious activity instrumental in bringing about liberation.
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Hooper, Giles Ross. "A study of the “Twelve Reflections” (dvādaśa bhāvanāḥ) depicted by the eleventh-century Jain Digambara scholar Ācārya Śubhacandra in his “Ocean of Knowledge” (Jñānārṇava) and an analysis of his contribution to the development of Jain meditation practice." Thesis, University of Sydney, 2020. https://hdl.handle.net/2123/23724.

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The Jñānārṇava is a text on yoga and meditation composed in Sanskrit by the Digambara mendicant scholar, Śubhacandra (c. 11th century C.E.). In Chapter 2 of his text, he discusses twelve subjects for reflection: transience, helplessness, the cycle of rebirth, solitariness, difference between the body and the self, impurity of the body, influx of karma, preventing influx of karma, wearing away karma, the doctrine, the cosmos, and enlightenment. This thesis has two primary aims. The first is to investigate Śubhacandra’s formulation and presentation of the twelve reflections. The second is to consider the extent to which his articulation of them represents an original contribution to their application as part of Jain meditation practice and his role in their development as a subject for consideration within Jainism. The first chapter discusses the edition of the Jñānārṇava used as a basis for the English translation of Chapter 2 of this text, previous scholarship on the topic, what is known about Śubhacandra and presents an overview of his text. The second chapter examines the meaning of the word bhāvanā in the context of the twelve reflections, their emergence within Jainism, their role and modifications in their form and usage. Chapter three includes a description of the twelve reflections and discusses their benefit or purpose according to Śubhacandra. This thesis contends that they are premeditative in a general and specific sense. The fourth chapter compares Śubhacandra’s exposition with those in the Sarvārthasiddhi, Yaśastilaka Campū and Yogaśāstra. Chapter five presents the conclusions of this research. They include the likelihood that Śubhacandra’s approach to the twelve reflections is the original formulation of their conceptualisation as a preparation for practising Jain meditation; and that his presentation displays certain innovative features but that without further research it is difficult to conclude that it is typical of the Digambara tradition.
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Books on the topic "Jainism"

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Vividus. Jainism. 2nd ed. Pondicherry, India: Jyotishikha Press, 1991.

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Marett, Paul. Jainism explained. Leicester: Jain Samaj Europe, 1985.

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Kapashi, Vinod J. Jainism and... Kenton,Middlesex: Sudha Kapashi, 1991.

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Jain, Pankaj. Modern Jainism. Singapore: Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-99-2485-1.

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Rani, Jain Sneh, and Prākr̥ta Bhāratī Akādamī, eds. Introduction to Jainism. Jaipur: Prakrit Bharti Academy, 2006.

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Tobias, Michael. Life force: The world of Jainism. Berkeley, Calif: Asian Humanities Press, 1991.

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Jaini, Padmanabh S. The Jaina path of purification. Delhi: Motilal Banarsidass, 1990.

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Balcerowicz, Piotr. Jainism and the definition of religion. Mumbai: Hindi Granth Karyalay, 2009.

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Tatia, Nathmal. Lectures on Jainism. Madras: Dept. of Jainology, University of Madras, 1988.

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Chandra, Jain Duli, and Jain Study Circle, eds. Studies in Jainism. Flushing, N.Y: Jain Study Circle, 1997.

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Book chapters on the topic "Jainism"

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Vallely, Anne. "Jainism." In Rituals and Practices in World Religions, 73–86. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-27953-0_6.

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Weintraub, David A. "Jainism." In Religions and Extraterrestrial Life, 187–91. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-05056-0_18.

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Hutton, Peter, Ravi Mahajan, and Allan Kellehear. "Jainism." In Death, Religion and Law, 155–60. Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9780429489730-20.

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Folkert, Kendall W., and John E. Cort. "Jainism." In A New Handbook of Living Religions, 340–68. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405166614.ch7.

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Noss, David S., and Blake R. Grangaard. "Jainism." In A History of the World's Religions, 153–65. 14th edition. | New York : Routledge, 2018.: Routledge, 2017. http://dx.doi.org/10.4324/9781315097886-5.

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Braun de Lobatón, Whitny. "Jainism." In World Religions for Healthcare Professionals, 83–96. 3rd ed. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003288862-7.

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Fisher, Matthew Zaro. "Ahiṃsā (Jainism)." In Encyclopedia of Scientific Dating Methods, 26–36. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_613.

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Schwartz, Wm Andrew. "Anekāntavāda (Jainism)." In Encyclopedia of Scientific Dating Methods, 118–23. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_616.

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Bajželj, Ana. "Dharma (Jainism)." In Encyclopedia of Scientific Dating Methods, 385–88. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_630.

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Bajželj, Ana. "Dravya (Jainism)." In Encyclopedia of Scientific Dating Methods, 404–6. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_636.

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Conference papers on the topic "Jainism"

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Ware, Ranysha, Matthew K. Mukerjee, Srinivasan Seshan, and Justine Sherry. "Beyond Jain's Fairness Index." In HotNets '19: The 18th ACM Workshop on Hot Topics in Networks. New York, NY, USA: ACM, 2019. http://dx.doi.org/10.1145/3365609.3365855.

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Sediq, Akram Bin, Ramy H. Gohary, and Halim Yanikomeroglu. "Optimal tradeoff between efficiency and Jain's fairness index in resource allocation." In 2012 IEEE 23rd International Symposium on Personal, Indoor and Mobile Radio Communications - (PIMRC 2012). IEEE, 2012. http://dx.doi.org/10.1109/pimrc.2012.6362851.

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Chongtao Guo, Min Sheng, Xijun Wang, and Yan Zhang. "Throughput maximization with short- and long-term Jain's index guarantees in OFDMA systems." In 2013 IEEE 24th Annual International Symposium on Personal, Indoor and Mobile Radio Communications (PIMRC). IEEE, 2013. http://dx.doi.org/10.1109/pimrc.2013.6666382.

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Hartaman, Aris, Basuki Rahmat, and Istikmal. "Performance and fairness analysis (using Jain's index) of AODV and DSDV based on ACO in MANETs." In 2015 4th International Conference on Interactive Digital Media (ICIDM). IEEE, 2015. http://dx.doi.org/10.1109/idm.2015.7516337.

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Shi-wen, Liu, Zhou Jie, Huang Wei, and Cheng Xiang. "Numerical Investigation on Critical Submerged Depth During Draining From Cylindrical Tanks." In 2016 24th International Conference on Nuclear Engineering. American Society of Mechanical Engineers, 2016. http://dx.doi.org/10.1115/icone24-60376.

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Gas ingestion arises from free surface dip during draining from liquid storage tank does serious damage to the nuclear engineering practices, which should be considered in the design work. In this article, numerical simulations of transient process of draining from cylindrical tanks have been conducted with volume-of-fluid (VOF) method, by using the commercial CFD code FLUENT14.5. The relation between critical submerged depth and the Froude number has been investigated, then the influence of different factors on critical submerged depth also has been discussed. The results show that the Jain’s empirical formula are available to estimate the critical submerged depth flow with weak vortex in the condition of high diameter ratio and high initial water level. Moreover, the initial strong vortex significantly increase the critical submerged depth, while the surface tension has pretty small effects on the critical submerged depth when the Froude number is large.
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Daghigh, M., R. T. Paein Koulaei, and M. S. Seif. "Mooring System Design and Optimization for Floating Bridge of Urmia Lake." In ASME 2002 21st International Conference on Offshore Mechanics and Arctic Engineering. ASMEDC, 2002. http://dx.doi.org/10.1115/omae2002-28343.

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In order to get better understanding on the response of floating bodies, different design aspects of mooring lines has been investigated in this paper. Mooring lines are categerized into two types; the catenary settling on the sea floor (type 1) and the limited one which has no dead-length on sea floor (type 2). It has been observed that the stiffness of both types may be well predicted by Jain’s formulation and in the design process of floating bodies the mooring lines may be replaced by uncoupled horizontal and vertical springs. On the other hand, the anchor capacity against sliding and release from the mean still water has been studied in this paper. From the results of a parametric study, using the discrete element method, the block anchor the dimensions for the Urmia floating bridge has been optimized and the behavior of anchor and seabed deposits for release of block anchor indicates that the burial depth and the stress level on the block anchor itself and the sea bed are in the allowable and elastic region, respectively.
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Hock, Hans Henrich. "Foreigners, Brahmins, Poets, or What? The Sociolinguistics of the Sanskrit “Renaissance”." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.2-3.

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A puzzle in the sociolinguistic history of Sanskrit is that texts with authenticated dates first appear in the 2nd century CE, after five centuries of exclusively Prakrit inscriptions. Various hypotheses have tried to account for this fact. Senart (1886) proposed that Sanskrit gained wider currency through Buddhists and Jains. Franke (1902) claimed that Sanskrit died out in India and was artificially reintroduced. Lévi (1902) argued for usurpation of Sanskrit by the Kshatrapas, foreign rulers who employed brahmins in administrative positions. Pisani (1955) instead viewed the “Sanskrit Renaissance” as the brahmins’ attempt to combat these foreign invaders. Ostler (2005) attributed the victory of Sanskrit to its ‘cultivated, self-conscious charm’; his acknowledgment of prior Sanskrit use by brahmins and kshatriyas suggests that he did not consider the victory a sudden event. The hypothesis that the early-CE public appearance of Sanskrit was a sudden event is revived by Pollock (1996, 2006). He argues that Sanskrit was originally confined to ‘sacerdotal’ contexts; that it never was a natural spoken language, as shown by its inability to communicate childhood experiences; and that ‘the epigraphic record (thin though admittedly it is) suggests … that [tribal chiefs] help[ed] create’ a new political civilization, the “Sanskrit Cosmopolis”, ‘by employing Sanskrit in a hitherto unprecedented way’. Crucial in his argument is the claim that kāvya literature was a foundational characteristic of this new civilization and that kāvya has no significant antecedents. I show that Pollock’s arguments are problematic. He ignores evidence for a continuous non-sacerdotal use of Sanskrit, as in the epics and fables. The employment of nursery words like tāta ‘daddy’/tata ‘sonny’ (also used as general terms of endearment), or ambā/ambikā ‘mommy; mother’ attest to Sanskrit’s ability to communicate childhood experiences. Kāvya, the foundation of Pollock’s “Sanskrit Cosmopolis”, has antecedents in earlier Sanskrit (and Pali). Most important, Pollock fails to show how his powerful political-poetic kāvya tradition could have arisen ex nihilo. To produce their poetry, the poets would have had to draw on a living, spoken language with all its different uses, and that language must have been current in a larger linguistic community beyond the poets, whether that community was restricted to brahmins (as commonly assumed) or also included kshatriyas (as suggested by Ostler). I conclude by considering implications for the “Sanskritization” of Southeast Asia and the possible parallel of modern “Indian English” literature.
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Reports on the topic "Jainism"

1

Editors, Intersections. Everyday Religion and Sustainable Environments in the Himalayas. Intersections, Social Science Research Council, February 2024. http://dx.doi.org/10.35650/int.4046.d.2024.

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This article describes the multi-year effort by the India and China Institute at the New School to study the practice of Hinduism, Buddhism, Jainism, Sikhism, and the indigenous Bon tradition of Tibet by Himalayan populations.
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