Jaina Sutras: Part I & II (Forgotten Books) Hermann Georg Jacobi (Author)
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Jainism
Book Description:
"This volume includes the Akaranga and Kalpa Sutras, two of the most important Jain sacred texts.
The Akaranga Sutra outlines rules for Jain monks. Most notably it describes steps which monks must take to avoid harming other living beings, including the microscopic life forms which the ancient Jains believed pervaded the universe. The Kalpa sutra contains a biography of the founder of Jainism, Mahavira, as well as other founders of the religion, and a list of the successive Jain leaders.
As is the practice at this site, the typography of the original has been preserved as far as possible. This means that italics are used to indicate distinctions between consonants in transliterated Sanskrit and Prakrit. The system used is documented on the charts attached to the Sacred Books of the East page. Most notably in this system, 'j' (roughly, the initial sound of the English word 'jam') is written g, hence the spelling Gain throughout, which is pronounced 'Jain.' This book is normally cited as 'Jaina Sutras' in modern publications and bibliographies. " (Quote from sacred-texts.com)
Table of Contents:
Publisher's Preface; Part I.; Introduction; ÂkÂrÂga SÛtra; Book I, Lecture 1, Lesson 1 ; Book I, Lecture 1, Lesson 2 ; Book I, Lecture 1, Lesson 3 ; Book I, Lecture 1, Lesson 4; Book I, Lecture 1, Lesson 5 ; Book I, Lecture 1, Lesson 6; Book I, Lecture 1, Lesson 7; Book I, Lecture 2, Lesson 1; Book I, Lecture 2, Lesson 2; Book I, Lecture 2, Lesson 3; Book I, Lecture 2, Lesson 4; Book I, Lecture 2, Lesson 5; Book I, Lecture 2, Lesson 6; Book I, Lecture 3, Lesson 1; Book I, Lecture 3, Lesson 2; Book I, Lecture 3, Lesson 3; Book I, Lecture 3, Lesson 4; Book I, Lecture 4, Lesson 1; Book I, Lecture 4, Lesson 2; Book I, Lecture 4, Lesson 3; Book I, Lecture 4, Lesson 4; Book I, Lecture 5, Lesson 1; Book I, Lecture 5, Lesson 2; Book I, Lecture 5, Lesson 3; Book I, Lecture 5, Lesson 4; Book I, Lecture 5, Lesson 5; Book I, Lecture 5, Lesson 6; Book I. Lecture 6, Lesson 1 ; Book I, Lecture 6, Lesson 2; Book I, Lecture 6, Lesson 2; Book I, Lecture 6, Lesson 4; Book I, Lecture 6, Lesson 5; Book I, Lecture 7, Lesson 1; Book I, Lecture 7, Lesson 2; Book I, Lecture 7, Lesson 3; Book I, Lecture 7, Lesson 4; Book I, Lecture 7, Lesson 5; Book I, Lecture 7, Lesson 6; Book I, Lecture 7, Lesson 7; Book I, Lecture 7, Lesson 8; Book I, Lecture 8, Lesson 1; Book I, Lecture 8, Lesson 2; Book I, Lecture 8, Lesson 3; Book I, Lecture 8, Lesson 4; Book ii, Lecture 1 , Lesson 1 ; Book ii, Lecture 1, Lesson 2; Book ii, Lecture 1, Lesson 3; Book ii, Lecture 1, Lesson 4; Book ii, Lecture 1, Lesson 5; Book ii, Lecture 1, Lesson 6; Book ii, Lecture 1, Lesson 7; Book ii, Lecture 1, Lesson 8; Book ii, Lecture 1, Lesson 9; Book ii, Lecture 1, Lesson 10; Book ii, Lecture 1, Lesson 11; Book ii, Lecture 2, Lesson 1 ; Book ii, Lecture 2, Lesson 2; Book ii, Lecture 2, Lesson 3; Book ii, Lecture 3, Lesson 1 ; Book ii, Lecture 3, Lesson 2; Book ii, Lecture 3, Lesson 3; Book ii, Lecture 4, Lesson 1 ; Book ii, Lecture 4, Lesson 2; Book ii, Lecture 5, Lesson 1 ; Book ii, Lecture 5, Lesson 2; Book ii, Lecture 6, Lesson 1 ; Book ii, Lecture 5, Lesson 2; Book ii, Lecture 7, Lesson 1 ; Book ii, Lecture 7, Lesson 2; Book ii, Lecture 8 ; Book ii, Lecture 9 ; Book ii, Lecture 10 ; Book ii, Lecture 11 ; Book ii, Lecture 12; Book ii, Lecture 13; Book ii, Lecture 14; Book ii, Lecture 15 ; Book ii, Lecture 16; The Kalpa SÛtra; Life Of MahÂvÎra, Lecture 1; Life Of MahÂvÎra, Lecture 2; Life Of MahÂvÎra, Lecture 3; Life Of MahÂvÎra, Lecture 4; Life Of MahÂvÎra, Lecture 5; Life Of PÂrsva; Life Of Arishtanemi; Epochs Of The Intermediate TÎrthakaras; Life Of Rishabha; List Of The Sthaviras; Rules For Yatis ; Part ii.; Introduction; UttarÂdhyayana; First Lecture. On Discipline; Second Lecture. On Troubles ; Third Lecture. The Four Requ
- Rank: #561267 in Books
- Published on: 2008-02-04
- Original language:
English
- Binding: Paperback
- 674 pages
Description #1 by Exotic India Art:
Philosophy - PREFACE:THIS book is an amplification of the Honorary Reader-ship Lectures on 'The Philosophy of Bhaskara' delivered by me under the auspices of the University of Madras. The philosophy of Bhedabheda claims, like all other Vedantic schools, the authority of immemorial tradition; but it has become a forgotten chapter in the history of Vedantic thought. Bhedabheda exhibits two distinct types represented mainly by the systems of Bhaskara and Yadavaprakasa. It is midway, logically and chronologically, between the Advaita of Samkara and the Visistadvaita of Ramanuja. It is not in line with the accepted expositions of Vedanta and is rejected mainly on the ground that it is a system built on the self-contradiction of bheda and abheda. The philosophy of identity-in-difference has, however, a strange fascination for certain temperaments interested in the meeting of the extremes of monism and pluralism.
The book is divided into two portions. The first sets out the metaphysical, moral and mystical implications of the Bhedabheda of Bhaskara. The first part of the second portion presents the Vedanta of Yadavaprakasa and certain allied schools. Bhaskara's Commentary on the Brahma-sutra-s is published in the Chowkhamba Sanskrit Series, Benares; but no extant edition of Yadavaprakasa's commentary is available. The drift of his teaching is, however, gathered from the criticisms levelled against it by the expositors of other systems like Ramanuja and Vedanta Desika. In the second part, a critical estimate of Bhedabheda is attempted and this is followed by a comparison of this school of Vedanta with similar lines of thought in the West. The concluding chapter indicates the direction in which the varieties of Vedantic thought may benefit by mutual and sympathetic criticism and thus supplement the method of Siddhanta by a synthetic insight into the fundamental features of the philosophic thought enshrined in the Upanisad-s. It will be observed that, in summarizing the philosophies considered in the course of the work, I have tried to adopt the language of their authors.
My grateful thanks are due to my esteemed friends and fellow-students who have encouraged me in the publication of this book. I am indebted to Pandit Kumaravadi Srinivasachariar who helped me to go through the Bhasya of Bhaskara. I owe a deep debt of gratitude to Mahamahopadhyaya Prof. S. Kuppuswami Sastrigal for kindly reading the book in its proof stage and making valuable suggestions. Prof. M. Hiriyanna and S. Vasudevachariar rendered great help to me by pointing out errors and suggesting improvements. I have been profited by discussions with S. Gopalaswami Aiyanagar on the philosophical relationship between Visistadvaita and Bhedabheda.
I am under great obligation to GK Rangaswami Aiyangar and MR Rajagopala Aiyangar for the considerable help they rendered to me in various ways. I should not omit to mention the aid given me by Jiyappa Aiyangar and Dr. KC Varadachariar in the preparation of the manuscripts. My special thanks are due to Professor Hiriyanna for his kindness in having written a Foreword to this book.
PN SRINIVASACHARI
February 1934
CONTENTS
PAGES
FOREWORDV
PREFACEIX
BOOK I
THE PHILOSOPHY OF BHASKARA
CHAPTER
I. INTRODUCTION3-10
The Vedanta as a philosophy of religion--Spiritual realization as a true test-Reason and revelation reconciled-Threefold aspectof Vedanta: Metaphysics, Morality andMysticism-The age of Bhaskara-His works-Bhedabheda of Yadava and Bhas-Kara compared-His philosophy marks atransition from Samkara to Ramanuja-Hiscentral teaching and method-Criticism ofother philosophical systems, especiallymaya-vada--The subject-matter of the Vedanta-sutra-s.
II. BHASKARA'S EPISTEMOLOGY11-26
Brahman is knowable--Sastra, the ultimate source of spiritual knowledge-The Vedaa body of eternal, impersonal and in-fallible truths--Sruti and smrti--Mimamsakaprinciples of interpretation-The principleof bhedabheda, as the keynote of Vedanta-Bhedaand abheda texts reconcile-The truth confirmed bypratyaksa and anumana--Illustrations from the relation betweencause and effect and genus and species-The Illusion theory criticized-Importanceof causality to Bhaskara-Satkaryavada orthe theory of immanent causality-Freecausality-Criticism of other theories ofknowledge like the Vaisesika theory of asat-karyavada-Mayavada--The Samkhya theory ofparinama--The Buddhistic theory of mo-mentariness and the Jaina view of saptabhangi--Bhedabheda reconciles idealism andrealism.
III. BHASKARA'S ONTOLOGY27-39
Sadvidya refers to Brahman as karana-atman and karya-atman--The unconditioned be-comes the conditioned due to upadhi-s--Theself-limitation of the Absolute-Isvara andthe Absolute identical-Criticism of thetheory of two Brahman-s, Saguna and Nirguna--The Sadvidya refers to Brahman and not to pradhana--Vaisesika, Buddhist, Jaina,Mahesvara and Pancaratra theories of realitycriticized-The anandamaya of Taittiriya-upanisad is the Absolute which is s
Description #2 by okey-books.com:
Jaina Sutras: Part I & II (Forgotten Books) - Hermann Georg Jacobi
Description #3 by LoadLib:
About the Author About the Author : "Hermann Georg Jacobi (1 February 1850 - 19 October 1937) was an eminent German Indologist.Jacobi was born in Koln on 1 February 1850. After leaving school he went to Berlin, where initially he studied mathematics, but later, probably under the influence of Albrecht Weber, switched to Sanskrit and comparative linguistics. He, however, obtained his Doctorate from Bonn. The subject of his thesis, written in 1872, was the origin of the term "hora" in Indian astrology.Jacobi was able to visit London in 1873, where he examined the Indian manuscripts available there. The next year, with Georg Buehler, he visited Rajasthan, India, where manuscripts were being collected. At Jaisalmer Library, he came across Jain Manuscripts, which were of abiding interest to him for the rest of his life. He later edited and translated many of them, both into German and English, including those for Max Mueller's Sacred Books of the East.Apart from Jaina studies, Jacobi was interested in Indian mathematics, astrology and the Natural Sciences, and using astronomical information available in the Vedas, he tried to establish the date of their composition. Like Alexander Cunningham before him he tried to systematise how, from the evidence available in inscriptions, a true local time could be arrived at.In his later life, Jacobi interested himself in Poetry, Epics and Philosophy, particularly the school of Nyaya-Vaisheshika. As far as his formal academic career was concerned, Jacobi qualified as a Professor in 1875, becoming associate professor at the University of M+AT-nster in 1876 and a full professor at Kiel in 1885. He finally moved to his home town of Koln in 1889, where he served as a professor until his retirement in 1922. Among the honours he received were a doctorate from the University of Calcutta where he had gone in the winter of 1913-14 to lecture on poetics, while the Jain community conferred the title JAINA DARSANA DIVAKAR - Sun of the Jain doctrine upon him. Even after his retirement, Jacobi remained active, lecturing and writing till his death in 1937." (Quote from wikipedia.org)
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