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स्वाध्याय
REVIEWS Fucets of Jain Religiousness in Comparative Light by L. M. Joshi, Publisher L. D. Instute of Indology, Abmodabad, 1981. (L. D. Series no. 85.) pp viji + 78 (Royal Size), Rs. 18
This book presents in print a series of three lectures delivered by Prof. L. M. Joshi in the L. D. Lecture Series in February 1981. The first two lectures deal with anuprekşa-s (soteriological reflections) and the third one concentrates on the panca-namaskāra-mantra (sacred formula of five fold obeisance) in Jainism : its history and religious purport.
the third
sm: its history and antra (sacred for
The introduction to Lecture I (pp. 1-15) points out the specific characteristics of the ŝramaņa tradition (inclusive of both Jainism and Buddhism) as against the Brabminical one. The next section records in detail references to twelve anupreksa-s in different Jaina texts, together with the variations in ordering and/or nomenclature. Sections iji and iv discuss the meanings assigned to anuprekya and its related terms : bhavana (occurring also in Buddhism and Hinduism), smšti and anusmrti (found only in Buddhist texts in the technical sense of contemplation). Finally, section V gives us translations of the 12 Jaina anuprakşa-s and an elucidation of their purpose or utility, viz, that of inspiring renunciation of desires which promotes detachment and dispassion, thereby serving as one of the six agencies of samvara (i e. 'stoppage of influx of impure Karmic Matter into the soul); and samvara on accomplishment, takes the individual one step nearer to the ultimate goal of life, viz, attaiment of the eternal bliss of Release (mokşa or kaivalya).
Lecture II (pp. 16-37) provides a detailed study of the themes of 12 Jaina anuprekşă-s as depicted in various texts, along with extensive comparisons with related Puddhist concepts, and also Brahminical ones wherever possible.
The introduction to Lecture III (pp. 38-69) elaborates on the concepts of Religion and Faith, insisting that a creed such as Jainism, although not believing in a personal god, can still qualify as a religion (Dharma) because it does involve faith, not in god but in the teachings of the Jinathat vouch for purity of the soul in its real nature and for the plausibi. lity as also the possibility of attaining that purification once more through rigorous discipline of mind, body and speech.
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