Relevant bibliographies by topics / Śvetāmbara (Jaina sect)

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Academic literature on the topic 'Śvetāmbara (Jaina sect)'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Śvetāmbara (Jaina sect)"

1

Jaini, Padmanabh S. "Jaina monks from Mathura: literary evidence for their identification on Kuṣāṇa sculptures." Bulletin of the School of Oriental and African Studies 58, no. 3 (October 1995): 479–94. http://dx.doi.org/10.1017/s0041977x0001291x.

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Among the thousands of Jaina images found throughout India, those from Mathura produced during the Kuṣāṇa period are unique, for they alone contain representations of unclothed Jaina ascetics holding a single small piece of cloth in such a way as to cover their nudity. These curious figures cannot be identified with monks of the present-day Jaina sects of the Digambaras, who practise total nudity, or of the Śvetāmbaras, who wear two long pieces of unstitched white cloth wrapped around their bodies and occasionally a white blanket over their left shoulders. The veteran art-historian, the late Dr. U. P. Shah, in Aspects of Jaina art and architecture briefly mentions these figures, noting that ‘nowhere in the above references from Śvetāmbara as well as Digambara texts do we come across a reference to those figures on the siṃhāsanaof a Jina which we find in a number of sculptures of the Kuṣāṇa period from the Kaṅkāli Tīlā.’ Subsequently, in Jaina-Rūpa-Maṇḍano, he calls these figures ardhaphālakas (monks with partial covering) and speculates that these figures might be Yāpanīya monks, another Jaina sect that is now extinct, and states that these figures need further investigation. In addition to Shah, N. P. Joshi has also discussed these ardhaphālaka images. He states that ‘all the monks seen in the bas-reliefs, except one known to me, seem to belong to the Ardhaphālaka sect. … Besides the monks seen in the bas-reliefs, those hovering in the air (vidyā cāraṇas) or seen on some of the śilāpaṭṭāsare all Ardhaphālakas. This suggests that during the pre-Christian and early Christian centuries a large number of Jainas at Mathura followed this sect’.
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Books on the topic "Śvetāmbara (Jaina sect)"

1

Guptā, Ravisaṅakara. Pūrva madhyakāla meṃ Śvetāmbara sampradāya kā vikāsa. Vārāṇasī: Manīsha Prakāśana, 2014.

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Dr, Vijaya Kumāra, and Pārśvanātha Vidyāpīṭha, eds. Sthānakavāsī Jaina paramparā kā itihāsa. Vārāṇasī: Pārśvanātha Vidyāpīṭha, 2003.

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3

1911-, Nāhaṭā Bham̐varalāla, Vinayasāgara 1929-, and Prākr̥ta Bhāratī Akādamī, eds. Dādā Śrī Jinakuśalasūri. Jayapura: Prākr̥ta Bhāratī Akādamī, 2008.

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4

Śrī Jaina Śvetāmbara Khataragaccha Saṅgha, ed. Kharataragaccha lekhamālā: Śodha lekha saṅgraha. Jayapura: Śrī Jaina Śvetāmbara Khataragaccha Saṅgha, 2011.

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5

Vijaya, Vīraśekhara. Jīvabhedaprakaraṇam. Piṇḍavāṛā: Bhāratīya-Prācya-Tattva-Prakāśana-Samiti, 1986.

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Śāha, Jitendra. Dvādaśāra-nayacakra kā dārśanika adhyayana. Māṇḍavalā: Śrutaratnākara evaṃ Śrī Jinakāntisāgarasūri Smāraka Ṭrasṭa, 2008.

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Śāha, Jitendra. Dvādaśāra-nayacakra kā dārśanika adhyayana. Māṇḍavalā: Śrutaratnākara evaṃ Śrī Jinakāntisāgarasūri Smāraka Ṭrasṭa, 2008.

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Śāha, Jitendra. Dvādaśāra-nayacakra kā dārśanika adhyayana. Māṇḍavalā: Śrutaratnākara evaṃ Śrī Jinakāntisāgarasūri Smāraka Ṭrasṭa, 2008.

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9

Śāha, Jitendra. Dvādaśāra-nayacakra kā dārśanika adhyayana. Māṇḍavalā: Śrutaratnākara evaṃ Śrī Jinakāntisāgarasūri Smāraka Ṭrasṭa, 2008.

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10

Śāha, Jitendra. Dvādaśāra-nayacakra kā dārśanika adhyayana. Māṇḍavalā: Śrutaratnākara evaṃ Śrī Jinakāntisāgarasūri Smāraka Ṭrasṭa, 2008.

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Book chapters on the topic "Śvetāmbara (Jaina sect)"

1

Gough, Ellen. "Homa in Jain Traditions." In The Oxford Handbook of Tantric Studies. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780197549889.013.5.

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Abstract This chapter examines the narratives, histories, and rituals associated with the performance of two different modern Jain fire offerings (homa, havana, āhuti, yajña): one Śvetāmbara worship of the protector deity Māṇibhadra and another Digambara propitiation of the yāgamaṇḍala, a ritual diagram made of synthetic colored powder into which the enlightened founders of Jainism, the jinas or tīrthaṅkaras, have been invited. Both fire ceremonies resemble non-Jain “tantric” homas that are performed alongside, or to conclude, offerings made to ritual diagrams (maṇḍala, yantra). Śvetāmbaras developed the fire rites for Māṇibhadra in the early modern period as a reaction to the tantric propitiation of powerful non-Jain deities like Bhairava, and Digambaras developed their yāgamaṇḍala rites in the medieval period by drawing upon non-Jain tantric image consecration practices and instructions in the ninth-century Jain history of the universe, the Ādipurāṇa. Despite early Jain scriptures’ admonitions against the ritual use of fire, Jains of both image-worshiping sects—Digambara and Śvetāmbara—have used fire in ritual for hundreds of years, developing various strategies to continue to reject the Vedic fire sacrifice while integrating homas into the Jain path to liberation.
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