[INDOLOGY] IJJS 2013

[Peter Flugel]

The International Journal of Jaina Studies Vol. 9 has published eight new
articles:


Anekāntavāda, The Central Philosophy of Ājīvikism

*Author*: Johannes Bronkhorst
*Year*: 2013
International Journal of Jaina Studies (Online) Vol. 9, No. 1 (2013) 1-11
Abstract

Ājīvikism, a vanished Indian religion, has been admirably studied by A. L.
Basham in his 1951 monograph. Since then, a renewed study of the existing
evidence has led to an improved understanding of this religion. New
evidence, moreover, has shown that this religion remained intellectually
active and influential at least until the end of the first millennium CE.
This paper will discuss other evidence again, also from the end of the
first millennium, which appears to show that Ājīvikism shared the
*anekāntavāda* with Jainism, but not only that. Like Jainism, it used the
*anekāntavāda* to solve a problem that did not arise until many centuries
after the time of Mahāvīra. It follows that Jainism and Ājīvikism remained
closely in close contact with each other for at least half a millennium
since their beginning, perhaps longer, and shared some crucial intellectual
developments.

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<http://www.soas.ac.uk/research/publications/journals/ijjs/file83323.pdf> A
Neglected Śvetāmbara Narrative Collection, Hemacandrasūri Maladhārin's
Upadeśamālāsvopajñavṛtti Part 1 (With an Appendix on the Funeral of
Abhayadevasūri Maladhārin)

*Author*: Paul Dundas
*Year*: 2013
International Journal of Jaina Studies (Online) Vol. 9, No. 2 (2013) 1-47
Abstract

The Śvetāmbara teacher Hemacandra Maladhārin (eleventh-twelfth century) is
often confused with his near contemporary Hemacandra Kalikālasarvajña. This
paper analyses the sources describing his life and works and goes on to
focus upon his Prakrit verse collection, the *Upadeśamālā*, and his
autocommentary, the *Puṣpamālā*. Seventy narratives from the *Puṣpamālā* are
discussed (fifty-eight with identifiable sources, twelve with unidentified
sources). An appendix provides text and  annotated translation of
Śrīcandrasūri's account of the cremation of Hemacandra Maladhārin's
teacher Abhayadevasūri Maladhārin, possibly the first eye-witness account
of a renunciant funeral in pre-modern India.

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349kb)<http://www.soas.ac.uk/research/publications/journals/ijjs/file83323.pdf>
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<http://www.soas.ac.uk/research/publications/journals/ijjs/file86526.pdf>
Localized
Literary History: Sub-text and Cultural Heritage in the Āmer Śāstrabhaṇḍār,
A Digambara Manuscript Repository in Jaipur

*Author*: Ulrich Timme Kragh
*Year*: 2013
International Journal of Jaina Studies (Online) Vol. 9, No. 3 (2013) 1-53
Abstract

The article critically discusses the underlying principles for the writing
of literary history. It rejects a universalized model and proposes a new
approach of "localized literary history" that is theoretically rooted in
metahistorical concepts of "textory" and "sub-text". The method takes its
starting point in local text-collections rather than national literature.
With the Jain *Āmer Śāstrabhaṇḍhār* repository in Jaipur as a point of
departure, it is demonstrated how a study of a local manuscript collection
reveals a literary history, which cannot be encountered by the
universalized approach.

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248kb)<http://www.soas.ac.uk/research/publications/journals/ijjs/file86526.pdf>
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<http://www.soas.ac.uk/research/publications/journals/ijjs/file86527.pdf> A
One-Valued Logic for Non-One-Sidedness

*Author*: Fabien Schang
*Year*: 2013
International Journal of Jaina Studies (Online) Vol. 9, No. 4 (2013) 1-25
Abstract

The Jain *saptabhaṅgī *is well-known for its general stance of
non-one-sidedness. After a number of debates about the occurrence of
contradictory sentences inside the so-called "Jain logic", three main
theses are presented in the following: the *saptabhaṅgī *is a theory of
judgment giving an exhaustive list of possible statements; it is not a
"logic" in the modern sense of the word, given that no consequence relation
appears in it; the Jain *saptabhaṅgī *can be viewed as a dual of the
Madhyamaka *catuṣkoṭi*, where four possible statements are equally denied. A
formal semantics is proposed to account for these theses, namely: a
Question-Answer Semantics, in which a basic question-answer game makes
sense of every statement with the help of structured logical values. Some
new light will be also thrown upon the controversial notion of *avaktavyam*:
instead of being taken as a case of true contradiction, our semantics will
justify a reduction of the Jain theory of non-one-sidedness to a one-valued
system of question-answer games.

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<http://www.soas.ac.uk/research/publications/journals/ijjs/file86546.pdf> The
Perfect Body of the Jina and His Imperfect Image

*Author*: Phyllis Granoff
*Year*: 2013
International Journal of Jaina Studies (Online) Vol. 9, No. 5 (2013) 1-21
Abstract

The *Yuktiprabodha* of the Śvetāmbara monk Meghavijaya engages the views of
Bāṇārasīdās and the adhyātma movement on a number of issues.  This paper
explores their debate about whether or not it was appropriate to adorn
images of the Jina. Bāṇārasīdās argued emphatically that adorning the image
did violence to the Jina, who as a renunciant had abandoned all forms of
adornment.  Meghavijaya argued that it was only by adorning the Jina image
that a sense of the Jina’s extraordinary beauty and radiance could be
conveyed. In the course of the debate Meghavijaya raises far-reaching
questions about how images function and how they are actually “seen” by
worshippers.

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<http://www.soas.ac.uk/research/publications/journals/ijjs/file86952.pdf> Muni
Ratnacandra’s Nine Jain Questions for Christians

*Author*: Peter Friedlander
*Year*: 2013
International Journal of Jaina Studies (Online) Vol. 9, No. 6 (2013) 1-30
Abstract

This article examines a rare, and possibly unique, manuscript which
describes an encounter between Jain monks and Christian’s from an unknown
denomination of Padres which took place in 1854 at an unidentified location
either in Rājasthān or the Pañjāb or possibly in Agra. What makes this work
so interesting is that whilst there has been considerable scholarship on
the early stages of Buddhist-Christian and Hindu-Christian debates there
has been little work on encounters between Jains and Christians. The work
takes the form of nine questions posed by Muni Ratnacandra (1793-1864)
disciple of Muni Harjīmal (1783-1832) of the Manohardās order of the
anti-iconic Sthānakavāsī tradition. The questions which Christians should
be asked reveal unique features in how Jain tradition responded to
encounters with Christians. I argue that the main arguments deployed
against Christianity in the text are all adapted from earlier Jain
arguments deployed against other teachings. The importance of this text
then is that it allows us to have a unique insight into how Jain vernacular
tradition responded to Christianity during the mid 19th century.

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<http://www.soas.ac.uk/research/publications/journals/ijjs/file87872.pdf>
“Today
I Play Holī in My City” Digambar Jain Holī Songs From Jaipur

*Author*: John E. Cort
*Year*: 2013
International Journal of Jaina Studies (Online) Vol. 9, No. 7 (2013) 1-50
Abstract

The springtime festival of Holī has long posed a problem for Jains.  Jain
ideologues have criticized the celebration of Holī as contravening several
key Jain ethical virtues.  In response, Digambar Jain poets developed a
genre of Holī songs that transformed the elements of Holī into a complex
spiritual allegory, and thereby “tamed” the transgressive festival.  This
essay analyzes the six Holī songs (*pad*) by the poet Budhjan (*fl.* CE
1778-1838) of Jaipur.  An investigation of this Digambar genre of Holī
songs encourages us to see that many of the “Hindu” Holī songs from this
same period were also engaged in a process of reframing and taming Holī.
Both Hindu and Jain songs translated its antinomian and transgressive
elements into softer, less threatening sets of metaphors specific to their
spiritual traditions.

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<http://www.soas.ac.uk/research/publications/journals/ijjs/file88721.pdf>
Prabhācandra’s
Status In The History Of Jaina Philosophy

*Author*: Jayandra Soni
*Year*: 2013
International Journal of Jaina Studies (Online) Vol. 9, No. 8 (2013) 1-13
Abstract

In dealing with the history of Jaina philosophical speculation after the
age of the Āgamas, K. K. Dixit in his now well-known 1971 work *Jaina
Ontology* (pp. 88–164) conveniently divides the specu­lations into three
stages which he calls the “Ages of Logic”. It is Prabhācandra, one of the
thinkers of the third stage (apart from Abhayadeva, Vādideva and
Yaśovijaya) which concerns the content of this paper, because Dixit makes
contrary statements about him. On the one hand, he says that “the range of
Prabhācandra’s enquiry was less comprehensive than that of Vidyānanda
and his treatment of topics less advanced than that of the latter” (p.
103). And, on the other hand, on p. 156, he says that Prabhācandra “had
made it a point to introduce in his commentaries an exhaustive and
systematic discussion of the major philosophical issues of his times” (even
including aspects not found in his predecessors, e.g. theories of error).

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-- 
Dr Peter Flügel
Chair, Centre of Jaina Studies
Department of the Study of Religions
Faculty of Arts and Humanities
School of Oriental and African Studies
University of London
Thornhaugh Street
Russell Square
London WC1H OXG

Tel.: (+44-20) 7898 4776
E-mail: pf8 at soas.ac.uk
http://www.soas.ac.uk/jainastudies


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