Unlike other studies, this work not only explores Buddhism's world views but attempts to show how it functions as a set of practices based on devotion, ethics, and meditation.
This volume focuses on Buddhism and Jainism, two religions which, together with Hinduism, constitute the three pillars of Indic religious tradition in its classical formulation. It explores their history and relates how the Vedic period in the history of Hinduism drew to a close around the sixth century BCE and how its gradual etiolation gave rise to a number of religious movements. While some of these remained within the fold of the Vedic traditions, others arose in a context of a more ambiguous relationship between the two. Two of these have survived to the present day as Buddhism and Jainism. The volume describes the major role Buddhism played in the history not only of India but of Asia, and now the world as well, and the more confined role of Jainism in India until relatively recent times. It examines the followers of these religions and their influence on the Indian religious landscape. In addition, it depicts the transformative effect on existing traditions of the encounter of Hinduism with these two religions, as well as the fertile interaction between the three. The book shows how Buddhism and Jainism share the basic concepts of karma, rebirth, and liberation with Hinduism while giving them their own hue, and how they differ from the Hindu tradition in their understanding of the role of the Vedas, the “caste system,” and ritualism in religious life. The volume contributes to the debate on whether the proper way of describing the relationship between the three major components of the classical Indic tradition is to treat them as siblings (sometimes as even exhibiting sibling rivalry), or as friends (sometimes even exhibiting schadenfreude), or as radical alternatives to one another, or all of these at different points in time.
The religious tradition of the Jainas, unique in many respects, presents a fascinating array of doctrinal and social structures that stem from the anti-vedic movements of ancient times. Drawing extensively on primary sources, Professor Jaini provides a comprehensive introduction to the Jaina experience. Beginning with the Life of Mahavira the author elucidates the essentials of Jaina cosmology and philosophy as well as of the path of purification through which the soul may escape from its Karmic defilements and attain eternal salvation. This path constitutes the integral element within the broader frame-work of Jaina literature, lay ritual and the socio-historical factors, which enabled Jainism to survive and prosper to the present day. In particular, the author has examined the cardinal doctrine of ahimsa (non-harming), both in its impact upon Jaina religious consciousness and as a standard in applying its sacred principles to the conduct of every day life.
John Cort explores the narratives by which the Jains have explained the presence of icons of Jinas (their enlightened and liberated teachers) that are worshiped and venerated in the hundreds of thousands of Jain temples throughout India. Most of these narratives portray icons favorably, and so justify their existence; but there are also narratives originating among iconoclastic Jain communities that see the existence of temple icons as a sign of decay and corruption. The veneration of Jina icons is one of the most widespread of all Jain ritual practices. Nearly every Jain community in India has one or more elaborate temples, and as the Jains become a global community there are now dozens of temples in North America, Europe, Africa, and East Asia. The cult of temples and icons goes back at least two thousand years, and indeed the largest of the four main subdivisions of the Jains are called Murtipujakas, or "Icon Worshipers." A careful reading of narratives ranging over the past 15 centuries, says Cort, reveals a level of anxiety and defensiveness concerning icons, although overt criticism of the icons only became explicit in the last 500 years. He provides detailed studies of the most important pro- and anti-icon narratives. Some are in the form of histories of the origins and spread of icons. Others take the form of cosmological descriptions, depicting a vast universe filled with eternal Jain icons. Finally, Cort looks at more psychological explanations of the presence of icons, in which icons are defended as necessary spiritual corollaries to the very fact of human embodiedness.
The Encyclopedia of Indian Religions offers a complete overview of Hinduism and all other religions found in India and the Diaspora, such as Buddhism, Jainism, Sikhism, Islam, Christianity, Judaism and so on. It is strongly characterized by two special features, each pertaining to the fact that Hinduism is closely associated with India but has now become global in its reach. In relation to Hinduism in India, it views Hinduism not in isolation but in dynamic interaction, first with other religions of Indian origin and then with religions which did not originate in India but have been a lasting feature of its religious landscape, namely, Islam and Christianity and, to a lesser extent, Zoroastrianism and Judaism. Secondly, the encyclopedia seriously takes into account the phenomenon of Hinduism in the Diaspora. The Indian Diaspora is now beginning to make its presence felt, both in India and abroad. In India, the Indian government annually hosts a Diaspora event called Pravasi Bharatiya Divas (PBD), in recognition of the growing importance of the 20 million strong Diaspora. And the role it is playing in the computer software industry around the world is well known. Although not all Indians are Hindus, most are, both in India and abroad. A strong sense of Hindu identity is emerging among diasporic Hindus. This has lead to an increasing amount of research on Hindu traditions and Indian identity, and the relation of Hinduism with other world religions. The Encyclopedia of Indian Religions will fill the need for information and clarification of modern day Hinduism and Hindu history and traditions to Hindus in the Diaspora. Three main aspects of diasporic Hinduism have been kept in mind while preparing this reference work: firstly the active language of diasporic Hindus is English. Secondly diasporic Hindus need a rational rather than a devotional or traditional exposition of the religion, and thirdly they need information and arguments to address the stereotypes which characterize the presentation of Hinduism in the academia and the media, especially in the West. The above is covered in a comprehensive reference work that covers: (1) Hinduism in various parts of the world such as Africa, North America and so on, along with the description of it as practiced in India; (2) the various religious movements of a Hindu hue which have had international impact such as Hare Krishna, and (3) Hindu beliefs and practices as they are being understood and lived out in a modern global environment. And (4), as not all Indians are Hindu, this encyclopedia will contain entries on all religions found in India in the same spirit.