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Journal articles on the topic 'Śvetāmbaras'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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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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5

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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11

Babb, Lawrence A. "Giving and Giving up: The Eightfold Worship among Śvetāmbar Mūrtipūjak Jains." Journal of Anthropological Research 44, no. 1 (April 1988): 67–86. http://dx.doi.org/10.1086/jar.44.1.3630125.

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12

Jain, Andrea R. "The Dual-Ideal of the Ascetic and Healthy Body." Nova Religio 15, no. 3 (February 1, 2012): 29–50. http://dx.doi.org/10.1525/nr.2012.15.3.29.

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This article addresses institutional innovations in the Jain Śvetāmbara Terāpanth as it has adapted to a new socio-historical and cultural context. It investigates the intersections between the Terāpanth and the context of late-capitalism, particularly in India, the United States, and the United Kingdom, and discusses shifts in orientations toward the body as acts of adaptation to late capitalism. Historically, the Terāpanth held an ascetic ideal that required social withdrawal and bodily purification for the sake of spiritual release from the world. Beginning in the late twentieth century, however, the Terāpanth prescribed a form of modern yoga for enhancing the body and life in the world. I argue that this shift signifies a practical change in the everyday body maintenance regime of the practitioner. It does not, however, signify a soteriological shift for the advanced spiritual adept. Rather, a body-negating asceticism maintains its central role in the construction of the soteriological path.

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13

Shimizu, Akiko. "The Gotra Deity and Its Rite of the Jain Laity: The Example of the Punjabi Śvetāmbara Mūrtipūjaka Jains." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 66, no. 2 (March 20, 2018): 928–24. http://dx.doi.org/10.4259/ibk.66.2_928.

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14

Zheleznova, Natalia A. "Ascetics and/or laypeople: Jain view on humam status in the world." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 4 (2021): 138. http://dx.doi.org/10.31857/s086919080014204-1.

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The article examines the ethical system of Jainism on the example of the lifestyle of ascetic monks and lay householders. The disciplinary rules for lay followers (both Digambara and Śvetāmbara branches of Jainism) are fixed in the texts of the śrāvakācāra genre compiled by ascetics. This reflects the hierarchical distribution of “roles” within the Jain community. Ascetics represent the most advanced part of the community on the spiritual Path of Liberation, while lay people have only just entered this path. The author focuses on the fact that in Jainism monasticism is considered as a spiritually higher stage, and not just a different (but equally significant) way of salvation. Only monks of certain ranks have the right to preach publicly, interpret the Scriptures, and instruct the laity. Householders can only do this in the absence of monks. At the same time, ascetics are almost completely dependent on the laity for their everyday life, since householders are obliged to provide them with everything necessary for life. The introduction of an intermediate, quasi-monastic way of life in the form of the bhaṭṭārakas (Digambra) and śrīpūjya (Śvetāmbra) in the middle ages allowed the Jain community to survive and even have a direct impact on the political and economic situation in various regions of India. The author emphasizes that written in all-India paradigm of the life regulations (artha, kāma, dharma and mokṣa), Jain system of domestic rituals, coupled with the practice of vows and limitations focused on training of householders to move towards self-improvement and eventually achieve the main religious goal – realization the nature of one’s own soul.

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15

Dundas, Paul. "South Asia - Willem B. Bollée: The Nijjuttis on the seniors of the Śvetāmbara Siddhānta: āyāranga, Dasaveyāliya, Uttarajjhāyā and Sūyagaḍa: text and selective glossary. (Beiträge zur Südasienforschung [Heidelberg], Bd. 169.) ix197 pp. Stuttgart: Franz Steiner Verlag, 1995. DM 74." Bulletin of the School of Oriental and African Studies 60, no. 1 (February 1997): 152–53. http://dx.doi.org/10.1017/s0041977x00029888.

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16

Norman, K. R. "Materials for an edition and study of the Pinda- and Oha-Nijjuttis of the Śvetāmbara Jain tradition. By Willem B. Bollée. (Beitrāge zur Südasienforschung, Südasien-Institut, Universitāt Heidelberg, Band 142.) pp. xv, 160. Stuttgart, Franz Steiner Verlag, 1991. DM 38." Journal of the Royal Asiatic Society 3, no. 3 (November 1993): 470–71. http://dx.doi.org/10.1017/s1356186300014413.

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