Relevant bibliographies by topics / Śvetāmbaras

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Academic literature on the topic 'Śvetāmbaras'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Śvetāmbaras"

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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2

Dundas, Paul. "Padmanabh S. Jaini: Jain Sectarian Debates. Eighty-Four Points of Contention (Cauryāṃsi Bol) between Śvetāmbaras and Digambaras (Text and Translation). (Journal of Indian Philosophy Vol. 36.) 246 pp. Springer, 2008." Bulletin of the School of Oriental and African Studies 72, no. 3 (October 2009): 574–75. http://dx.doi.org/10.1017/s0041977x09990164.

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3

Ueda, Masahiro. "Commentaries on the Jaina Śvetāmbara Canon." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 69, no. 2 (March 25, 2021): 964–59. http://dx.doi.org/10.4259/ibk.69.2_964.

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4

WILES, Royce. "Śvetāmbara Jain Canonical Commentators Writing in Sanskrit." Asian Studies 1, no. 1 (April 30, 2013): 17–44. http://dx.doi.org/10.4312/as.2013.1.1.17-44.

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Jain commentaries in Sanskrit are vital for an understanding of the old Jain religious texts in Prakrit, the commentaries date from the 8th to 13th century. The major commentators are well-known in name but as yet there has not been any sustained research on their works. This article attempts to provide an initial reference point by listing (for the first time) all known published editions of Jain commentaries in Sanskrit on the Śvetāmbara canon by Śīlaṅka (9th century), Abhayadeva (10th century) and Malayagiri (10th –11th century).
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Ueda, Masahiro. "Study on the Exegetical Literature of Śvetāmbara Jainas:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 65, no. 3 (2017): 1130–35. http://dx.doi.org/10.4259/ibk.65.3_1130.

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6

Gough, Ellen. "Situating Pārśva’s Biography in Varanasi." Religions 11, no. 3 (March 9, 2020): 117. http://dx.doi.org/10.3390/rel11030117.

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This study shows how Varanasi, a site that many people understand to be a sacred Hindu city, has been made “Jain” through its association with the lives of four of the twenty-four enlightened founders of Jainism, the jinas or tīrthaṅkaras. It provides an overview of the Jain sites of worship in Varanasi, focusing especially on how events in the life of the twenty-third tīrthaṅkara Pārśva were placed in the city from the early modern period to the present day in order to bring Jain wealth and resources to the city. It examines the temple-building programs of two Śvetāmbara renunciants in particular: the temple-dwelling Kuśalacandrasūri of the Kharataragaccha (initiated in 1778), and the itinerant Ācārya Rājayaśasūri of the Tapāgaccha (b. 1945). While scholars and practitioners often make a strong distinction between the temple-dwelling monks (yatis) who led the Śvetāmbara community in the early modern period and the peripatetic monks (munis) who emerged after reforms in the late nineteenth-century—casting the former as clerics and the latter as true renunciants—ultimately, the lifestyles of Kuśalacandrasūri and Rājayaśasūri appear to be quite similar. Both these men have drawn upon the wealth of Jain merchants and texts—the biographies of Pārśva—to establish their lineage’s presence in Varanasi through massive temple-building projects.
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7

Dundas, Paul. "Textual Authority in Ritual Procedure: The Śvetāmbara Jain Controversy Concering Īryāpathikīpratikramaṇa." Journal of Indian Philosophy 39, no. 3 (April 28, 2011): 327–50. http://dx.doi.org/10.1007/s10781-011-9129-9.

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8

Stuart, Mari Jyväsjärvi. "Mendicants and Medicine: Āyurveda in Jain Monastic Texts." History of Science in South Asia 2, no. 1 (December 8, 2014): 63. http://dx.doi.org/10.18732/h27p45.

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While early canonical Jain literature may well justify the assessment that some scholars have made about the Jains’ stoic resistance to medical aid, later post-canonical Śvetāmbara Jain texts reveal in fact a much more complex relationship to practices of healing. They make frequent references to medical practice and the alleviation of sickness, describing various medical procedures and instruments and devoting long sections to the interaction between doctors and monastics as issues that a monastic community would have to negotiate as a matter of course. The amount of medical knowledge — indeed fascination with healing human ailments — evident in these later texts invites us to pause before concluding that pre-modern Jain monastic traditions were disinterested in alleviating physical distress. It seems that, on the contrary, the question of when and how to treat the sick within the community emerged as a central concern that preoccupied the monastic authorities and commentators and left its mark on the texts they compiled. Moreover, from the early medieval period onwards, Jains enter the history of Indian medical literature as authors and compilers of actual medical treatises. In what follows, I try to trace this historical shift in Śvetāmbara Jain attitudes to medicine and healing, from the early canonical texts to post-canonical commentaries on the mendicants’ rules. Specifically, I focus on the treatment of medicine in three monastic commentaries composed around the sixth and seventh centuries CE.
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9

Cort, John E. "Two ideals of the Śvetāmbar Mūrtipūjak Jain layman." Journal of Indian Philosophy 19, no. 4 (December 1991): 391–420. http://dx.doi.org/10.1007/bf00196005.

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10

Granoff, Phyllis. "Coloring the World: Some Thoughts from Jain and Buddhist Narratives." Religions 11, no. 1 (December 23, 2019): 9. http://dx.doi.org/10.3390/rel11010009.

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This paper begins with an examination of early Indian speculation about colors, their number, their use, and their significance. It ranges widely from the Upaniṣads to the Nāṭyaśāstra, from Śvetāmbara Jain canonical texts to Buddhaghosa’s treatise on meditation, the Visuddhimagga, from purāṇas to technical treatises on painting. It turns then to examine how select Jain and Buddhist texts used color in two important scenarios, descriptions of the setting for events and the person of the Jina/Buddha. In the concluding reflections, I compare textual practices with a few examples from the visual record to ask what role if any the colors specified in a story might have played in the choices made by an artist.
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Books on the topic "Śvetāmbaras"

1

Śarmā, Ānanda. Nānr̥tam: Śvetāmbara sādhu jīvana para romāñcaka upanyāsa. Jayapura: Neśanala Pabliśiṅga Hāusa, 2009.

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2

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

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Śarmā, Ānanda. Nānr̥tam: Śvetāmbara sādhu jīvana para romāñcaka upanyāsa. Jayapura: Neśanala Pabliśiṅga Hāusa, 2009.

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4

The Yogaśāstra of Hemacandra: A twelfth century handbook of Śvetāmbara Jainism. Cambridge, Mass: Dept. of Sanskrit and Indian Studies, Harvard University, 2002.

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5

Br̥hadgaccha kā itihāsa. Sūrata: Om̐kārasūri Jñānamandira, 2013.

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6

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

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7

Yaha kyā jagaha hai dostoṃ. Jayapura: Neśanala Pabliśiṅga Hāusa, 2007.

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8

Jaina religion: Its historical journey of evolution : and English translation of "Jaina dharma kī aitihāsika vikāsayātrā". Varanasi: Parshwanath Vidyapeeth, 2007.

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9

Dharmasāgaragaṇi. Pravacana parīkṣā granthano anuvāda: Daśamatonuṃ khaṇḍana karavā rūpa. Ji. Bhāvanagara, Mu. Ṭhaṇiyā: Śrī Śāsanakaṇṭakoddhāraka Sūrijī Jaina Jñānamandira, 2002.

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10

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

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Book chapters on the topic "Śvetāmbaras"

1

"7 Lay atonements: investigation into the Śvetāmbara textual tradition." In Jaina Scriptures and Philosophy, 80–142. Routledge, 2015. http://dx.doi.org/10.4324/9781315733173-16.

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2

"3 Śvetāmbara Āgamas in the Digambara tradition SHIN FUJINAgA." In Jaina Scriptures and Philosophy, 46–52. Routledge, 2015. http://dx.doi.org/10.4324/9781315733173-11.

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