Posted: 19.02.2019
By Dr. Samani Mangal Pragya
The concept of knowledge (epistemology) has been described in great detail within the Jain tradition even before the existence of the concept of valid cognition (Pramā ṇ a). This description is unique and it is a legacy that we have inherited from the āgama age. This is one of the reasons why many scholars, who were working on āgamas, were attracted towards epistemology. Dr. Nathmal Tatia...
Posted: 19.02.2019
By Dr. Samani Mangal Pragya
The concept of naya is based on the relative (from one point of view) viewpoint in Jain tradition. When, Jain Acharyas started writing about the concept of valid cognition in post canonical period, the concept of naya remained at the centre of their thinking. The concept of naya is older than the concept of valid cognition from the historical point of view and this is the original part of Jain concept of valid...
Posted: 16.02.2019
By Dr. Samani Mangal Pragya
The seed of Anekānt is found in the above said tripadī i.e. three-partite concept. Transitoriness (origination and cessation) and eternality (permanence) are two mutually contradictory attributes and this tripadī has established their co-existence. It can be concluded that the radically contradictory attributes such as eternality and transitoriness, finite-infinite, mortal-immortal, one-many and...
Posted: 15.02.2019
By Dr. Samani Mangal Pragya
The field of Metaphysics is very vast and it includes almost all the cardinal aspects of philosophy. According to ERE 'it is very difficult to define metaphysics. The problems of knowledge and existence are prominently discussed in this branch of study. ERE, furthermore, divides it into three parts to make it more comprehensible: 1. knowledge 2. existence 3. impact of metaphysics on other subjects especially on...
Posted: 14.02.2019
By Dr. Samani Mangal Pragya
In the very beginning there was a tradition of memorizing the scriptures. Even after the invention of the printing system, the tradition of using the hand-written manuscripts was in practice. Hence, Jain āgamas could not reach the masses. First of all in 1880 A.D. Ray Dhanapat Singh Bahadur had published the Jain āgamas, but this edition was not published or edited scientifically. However, the...
Posted: 13.02.2019
By Dr. Samani Mangal Pragya
This text has emerged from the material of Pejjadosa pāhu ḍ a of tenth chapter of jñāna pravāda pūrva. The word 'pejjā' means attachment (Rāga) and dosa means aversion (dve ṣ a). This text describes these two passions and classifies all the four passions (anger, pride, deceit and greed) and nine quasi-passions (laughter etc.).Thus, it was called as pejjadosa...
Posted: 12.02.2019
By Dr. Samani Mangal Pragya
Scriptural knowledge ( Ś rutajñāna) gradually waned after the salvation of Lord Mahavira. Digambara tradition assumes that there were no a ṅ ga-proficient and pūrva-proficient Acharyas after 683 years of Lord Mahavira's salvation. During the last years of this waning period of āgama knowledge, four Acharyas namely Subhadra, Yashobhadra, Yashobāhya and Loharya, these four...
Posted: 11.02.2019
By Dr. Samani Mangal Pragya
According to Digambara tradition, āgamas are of two types-A ṅ gabāhya and A ṅ gapravi ṣṭ a. Śvetambara tradition believes, that A ṅ gabāhya is divided into fourteen divisions i.e. Sāmāyika, Caturvinśatistava etc. and a ṅ gapravi ṣṭ a has twelve divisions like Acārā ṅ ga, Sūtrak ṛ tā ṅ ga etc...
Posted: 10.02.2019
By Dr. Samani Mangal Pragya
In Jain religion and philosophy, there is a paramount place for Jain āgama literature. They are recognized as the collection of preaching of Lord Mahavira. Its significance can be well known by the plethora of literature written on those texts. Those explanatory literature can be found in various styles and with different names such as-Niryukti, Bhā ṣ ya, Cūr ṇ ī, Ṭ...
Posted: 09.02.2019
By Dr. Samani Mangal Pragya
The language of āgamas is Ardhamāgadhī. Lord Mahavira preached in this language. Ardha-Māgadhī is a form of Prakrit language. It is known as a celestial language i.e. the language spoken by the celestial deities. As per Prajñāpanā, the people using this language for communication were called as bhā ṣ ārya i.e. sophisticated speakers. This was spoken in...

Loading more data

Loading more data