User:Anishshah19/Sandbox
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मैं एक क़तरा हूँ मेरा अलग वजूद तो है हुआ करे जो समन्दर मेरी तलाश में है -कृष्ण बिहारी नूर
(Jnánávarṇiya karma Śvetambera ṝani Jnánávarṇiya karma Śvetambera ṝani Jnánávarṇiya karma Śvetambera ṝani Ahiṃsā-viśvakośa : ahiṃsā ke dārśanika, dhārmika va sāṃskr̥tika svarūpoṃ ko vyākhyāyita karane vāle prācīna śāstrīya viśiṣṭa sandarbhoṃ ka saṅkalana
Ḍ ḍ Ḥ ḥ Ḷ ḷ Ḹ ḹ Ṃ ṃ Ṇ ṇ Ṛ ṛ Ṝ ṝ Ṣ ṣ Ṭ ṭ Ł ł
ṇ Ṇ)
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(Ṇ Ṅ Ñ Ṝ) Pāṇini Aṣṭādhyāyī
- Anish (talk) 06:03, 3 January 2008 (UTC): Experiment,Experiment,Experiment, Experiment,Experiment,Experiment,Experiment,Experiment, Experiment,Experiment,Experiment,Experiment,Experiment, Experiment,Experiment.
- Anish (talk):Experiment,Experiment,Experiment, Experiment,Experiment,Experiment,Experiment,Experiment, Experiment,Experiment,Experiment,Experiment,Experiment, Experiment,Experiment --Anish (talk) 06:05, 3 January 2008 (UTC)
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Done
Resolved.[edit] House of GAAP
| House of GAAP | ||||
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| Category (a) (Most authoritative) |
FASB Standards and Interpretations | Accounting Principles Board (APB) Opinions | AICPA Accounting Research Bulletins (ARBs) | |
| Category (b) | FASB Technical Bulletins | AICPA Industry Audit and Accounting Guides | AICPA Statements of Position (SOPs) | |
| Category (c) | FASB Emerging Issues Task Force (EITF) | AICPA AcSEC Practice Bulletins | ||
| Category (d) (Least authoritative) |
AICPA Accounting Interpretations | FASB Implementation Guides (Q and A) | Widely recognized and prevalent industry practices | |
[edit] tables
[edit] tables1
| Sr. Nos. | |
| Sr. Nos. | |
| 1 | The instrumentality of our actions. We act by either through body i.e. physical action, speech i.e. verbal action, or mind i.e. thoughts |
| 2 | The process of action. This includes whether we a. only decide or plan to act, b. make preparations for the act e.g. like collecting necessary materials, or c. actually begin the action |
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| Jain Scriptures | |||
| Fourteen Purvas (The Prior Knowledge - considered totally lost) | |||
| Śvetāmbara (Canonical Texts) | Digambara | ||
| Angāgama | Ācāranga sūtra | Sūtrakrtanga | Sthānānga | Samavāyānga | Vyākhyāprajñapti or Bhagavati sūtra | Jnātrdhārmakathāh | Upāsakadaśāh | Antakrddaaśāh | Anuttaraupapātikadaśāh | Praśnavyākaranani | Vipākaśrutra | Drstivāda (Now Extinct) | Āgamas | Satkhandāgama | Kasāyaprabhrta |
| Upanga āgamas | Aupapātika | Rājapraśnīya | Jīvājīvābhigama | Prajñāpana | Sūryaprajñapti | Jambūdvīpaprajñapti | Candraprajñapti | Nirayārvalī | Kalpāvatamsikāh | Puspikāh | Puspacūlikāh | Vrasnidaśāh | Pratham -ānuyoga | Padmapurāna | Harivamsapurāna | Ādipurāna | Uttarapurāna |
| Chedasūtra | Ācāradaśāh | Brhatkalpa | Vyavahāra | Niśītha | Mahāniśītha | Jītakalpa | Carnānuyoga | Mulācāra | Trivarnācāra | Ratnakaranda śrāvakācāra |
| Mūlasūtra | Daśavaikālika | Uttarādhyayana | Āvaśyaka | Pindaniryukyti | Karana or Ganitānuyoga | Sūryaprajñapti | Candraprajñapt | Jayadhavalātikā | Gommatasāra |
| Prakīrnaka sūtra | Catuhśarana | Āturapratyākhyanā | Bhaktaparijñā | Samstāraka | Tandulavaicarika | Candravedhyāka | Devendrastava | Ganividyā | Mahāpratyākhyanā | Vīrastava | Dravyānuyoga | Niyamasāra | Pancastikayasāra | Pravacanasāra | Samayasāra | Tattvārthasūtra | Āptamīmamsa |
| Cūlikasūtra | Nandī-sūtra | Anuyogadvāra-sūtra | Commentary on Dravyānuyoga | Commentary on Tattvarthasūtra and Aptmimamsa |
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Compromise solution......... just a test
| Revert/ Edit 1 | Revert/ Edit 2 | Suggested Consensus Edit | Remarks |
| The other major class of religions is the Abrahamic religions or Semitic religions. Other lesser known classes grouped by geographic categories are Middle Eastern religions, Far Eastern religions, African religions, American religions, Oceanic religions and classical religions of ancient Greece and Rome.[1] | "Indian religions" is thus an umbrella term in the classification of the world's major religious groups, besides the Abrahamic religions and the Far Eastern religions.[1] |
The other major class of religions is the Abrahamic religions or Semitic religions. Other lesser known classes grouped by geographic categories are Middle Eastern religions, Far Eastern religions, African religions, American religions, Oceanic religions and classical religions of ancient Greece and Rome.[1] | It is suggested that IAF's edit be kept as it is. |
| Hinduism has its direct foundation in the Historical Vedic religion of India, and thus has no known founder. It has various sects/denominations, primarily Shaivism, Shaktism, Vaishnavism, Smartha besides much smaller groups like Shrauta, and more recent Hindu reform movements and Ayyavazhi. About 90% of Hindus reside in the Republic of India, accounting for 83% of its population.[2] | NIL | Hinduism has its direct foundation in the Historical Vedic religion of India, and thus has no known founder. It has various sects/denominations, primarily Shaivism, Shaktism, Vaishnavism, Smartha besides much smaller groups like Shrauta, and more recent Hindu reform movements and Ayyavazhi. About 90% of Hindus reside in the Republic of India, accounting for 83% of its population.[3] | It is suggested that IAF's edit be kept as it is. |
| Buddhism and Jainism, both of which originated around the fifth and sixth centuries B.C[4], though like those of Saivite ascetics, their typical shamanic and austere practices like roaming naked, standing motionless etc. are traceable to the early Vedic age and even the Indus Valley civilization. [5]. The term "shramana" is from the root shram, meaning "to exert oneself" or "to practice austerities," and refers to non-Indo-Brahmanical mendicant groups that began to appear in North India some time around the sixth century B.C.E., qualify as Shramana traditions, while Sikhism is of more recent foundation, originating in the 15th century. The Shramana faiths borrowed ideas from Vedic texts and Upanishads, but went on to emphasize ideas like non-violence, meditation, auesterity, etc. Buddhism was historically founded and spread from India, but suffered a decline in its homeland. It remains more widespread in East Asia. |
Ancient India had two co-existent philosophical streams of thought, the Shramana religions and the (Brahmanical) Vedic religion. [6] [7] Both streams have existed side by side in Iron Age India, mutually influencing each other.[8] Buddhism and Jainism are a continuation of Shramana traditions.[9] Classical Hinduism arose in the course of the Middle Ages as a result of this syncretism or cross-pollination of the two traditions, divided into numerous denominations, primarily Shaivism, Shaktism, Vaishnavism, Smartha besides much smaller groups like Shrauta, and more recent Hindu reform movements and Ayyavazhi. About 90% of Hindus reside in the Republic of India, accounting for 83% of its population.[10] | Ancient India had two co-existent philosophical streams of thought, the Shramana religions and the (Brahmanical) Vedic religion. Buddhism and Jainism are a continuation of Shramana traditions. [11] Mahavira, the 24th Tirthankara, is often considered as the founder of Jainism. However, now the scholars hold that Parsva, the 23rd Tirthankara, (9th Century BCE) to be a historical person and that Vardhamana Mahavira rather than being a “founder” per se was, rather, simply a primary spokesman for much older tradition. [12] Some scholars put Indo-Shramanical period at around 600 BCE to 300 BCE after the Indo-Brahamanical period. [13] This is the period when Mahavira (599 – 527 BCE) and Buddha (563 BCE to 483 BCE) flourished and the Shramanical ideas were at their peak and found a wide acceptance in ancient India. Both streams have existed side by side in Iron Age India, mutually influencing each other. The vedic concepts of caste hierarchy, rituals, chants, worship of demi-gods etc. were assimilated by the later Sramanas in various forms. Similarly, the sramana concepts of renunciation, austerities, ahimsa, karma etc. were adopted by vedics in their beliefs in various forms. [14] [15] |
This view tries to incorporate the both views and is properly supported by relevant references from the scholars. This view shows that there is a discord of views by Scholars. For Eg. Some Scholars portray Mahavira as the founder of Jainism and Shraman period from 600 BCE inspite of historical acceptance of Parsva and antiquity of Shramana. I have removed the references of IVC for Jainism (even though they were made by reputable scholars) to arrive at a more acceptable solution. |
| The Indus-Valley deity of Pashupatinath is very similar to the Hindu god, Shiva also known as the destroyer, which may also indicate the stretching of the Vedic origin to the IVC. | NIL | The Indus-Valley deity of Pashupatinath is very similar to the Hindu god, Shiva also known as the destroyer, which may also indicate the stretching of the Vedic origin to the IVC. Similarly, austere practices like roaming naked, standing motionless and some of the features of Jainism are traceable to the early Vedic age and even the Indus Valley civilization indicating some links of the Sramanas with the Indus Valley civilization. [16] | It is suggested that IAF's edit be kept as it is. Additionally, comments on Jainism to be taken from IAF's previous edit. |
- ^ a b c Adams, C. J., Classification of religions: Geographical, Encyclopaedia Britannica, 2007. Accessed: September 5, 2007
- ^ Major Religions of the World Ranked by Number of Adherents. Adherents.com. Retrieved on 2007-07-10.
- ^ Major Religions of the World Ranked by Number of Adherents. Adherents.com. Retrieved on 2007-07-10.
- ^ (600 B.C.E. - 300 C.E.), Indiana university
- ^ Thomas McEvilley, The Shape of Ancient Thought : Comparitive studies in Greek and Indian Philosophies
- ^ Dr. Vilas Sangave (2001) In : Facets of Jainology: Selected Research Papers on Jain Society, Religion, and Culture . Popular Prakashan: Mumbai ISBN 8171548393 – “Now it is generally accepted that Jainism is a distinct religion and that it is as old as, if not older than, the Vedic religion of the Hindus.” Page 14”
- ^ Larson, Gerald James (1995) “India’s Agony over religion” SUNY Press, ISBN 079142412X “There is some evidence that Jain traditions may be even older than the Buddhist traditions, possibly going back to the time of the Indus valley civilization, and that Vardhamana rather tha being a “founder” per se was, rather, simply a primary spokesman for much older tradition. Page 27”
- ^ Govind Chandra Pande, (1994) Life and Thought of Sankaracarya, Motilal Banarsidass. ISBN 8120811046 “Early Upanishad thinkers like Yajnavalkya were acquainted with the sramanic thinking and tried to incorporate their ideals of karma, Samsara and Moksa into the vedic thought implying a disparagement of the vedic ritualism and recognising the mendicancy as an ideal. The social origins of these mendicants called Sramana or muni are not clear. They could have been connected with Harappan civilization, which itself is enigmatic. Page 135”
- ^ Harry Oldmeadow (2007) Light from the East: Eastern Wisdom for the Modern West, World Wisdom, Inc. ISBN 1933316225 – “Over time, apparent misunderstandings have arisen over the origins of Jainism and relationship with its sister religions of Hinduism and Buddhism. [..] There has been an ongoing debate between Jainism and Vedic Hinduism as to which revelation preceded the other. What is historically known is that there was a tradition along with vedic Hinduism known as sramana dharma. Essentially, the sramana tradition included it its fold, the Jain and Buddhist traditions, which disagreed with the eternality of the Vedas, the needs for ritual sacrifices and the supremacy of the Brahmins. Page 141”
- ^ Major Religions of the World Ranked by Number of Adherents. Adherents.com. Retrieved on 2007-07-10.
- ^ Harry Oldmeadow (2007) Light from the East: Eastern Wisdom for the Modern West, World Wisdom, Inc. ISBN 1933316225 – “Over time, apparent misunderstandings have arisen over the origins of Jainism and relationship with its sister religions of Hinduism and Buddhism. [..] There has been an ongoing debate between Jainism and Vedic Hinduism as to which revelation preceded the other. What is historically known is that there was a tradition along with Vedic Hinduism known as Sramana dharma. Essentially, the Sramana tradition included it its fold, the Jain and Buddhist traditions, which disagreed with the eternality of the Vedas, the needs for ritual sacrifices and the supremacy of the Brahmins. Page 141”
- ^ Larson, Gerald James (1995) “India’s Agony over religion” SUNY Press, ISBN 079142412X
- ^ (600 B.C.E. - 300 C.E.), Indiana university
- ^ Govind Chandra Pande, (1994) Life and Thought of Sankaracarya, Motilal Banarsidass. ISBN 8120811046 “Early Upanishad thinkers like Yajnavalkya were acquainted with the sramanic thinking and tried to incorporate their ideals of karma, Samsara and Moksa into the vedic thought implying a disparagement of the vedic ritualism and recognising the mendicancy as an ideal. Page 135”
- ^ An Introduction to Hinduism, by Gavin Flood : “The origin and doctrine of Karma and Samsara are obscure.These concepts were certainly circulating amongst sramanas, and Jainism and Buddhism developed specific and sophisticated ideas about the process of transmigration. It is very possible that the karmas and reincarnation entered the mainstream brahaminical thought from the sramana or the renouncer traditions.” Page 86
- ^ Thomas McEvilley, The Shape of Ancient Thought : Comparitive studies in Greek and Indian Philosophies
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[edit] Ahimsa
Temp Posting The Oldest Jain Cannon, Ācārāṅga Sūtra contains the following declaration on Ahiṃsā:-
I so pronounce that all the omniscient of all times, state, speak, propagate, and elaborate that nothing which breathes, which exists, which lives, or which has essence or potential of life, should be destroyed or ruled over, or subjugated, or harmed, or denied of its essence or potential.
This truth, propagated by the self-knowing omniscients, after understanding all there is in universe, is pure, un-defileable, and eternal.
In support of this Truth, I ask you a question - "Is sorrow or pain desirable to you ?" If you say "yes it is", it would be a lie. If you say, "No, It is not" you will be expressing the truth. What I want to add to the truth expressed by you is that, as sorrow or pain is not desirable to you, so it is to all which breathe, exist, live or have any essence of life. To you and all, sorrow or pain is undesirable, painful and repugnant.
That which you consider worth destroying is (like) yourself. That which you consider worth disciplining is (like) yourself. That which you consider worth subjugating is (like) yourself. That which you consider worth killing is (like) yourself. The result of actions by you has to be borne by you, so do not destroy anything.}}
Another beautiful quote on Ahimsa from an important Jain text, the Purusarthasiddhyupaya by Acarya Amrtacandra Suri:
aprAdurbhAvaH khalu rAgAdInAm bhavatyahimseti teShAmevotpattihimseti jinAgamasya samkShepaH Shloka 44
Meaning: The very existence of attachment and aversion in the soul is himsa. This is the essence of the Jain scriptures.
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[edit] Jain Philosophers
- Kundakunda (2nd Century CE), exponent of Jain mysticism and Jain nayas dealing with the nature of the soul and its contamination by matter, author of Pañcāstikāyasāra (Essence of the Five Existents), the Pravacanasāra (Essence of the Scripture) and the Samayasāra (Essence of the Doctrine).
- Umāsvāti or Umasvami (2nd Century CE), author of first Jain work in Sanskrit, Tattvārthasūtra, expounding the Jain philosophy in a most systematized form acceptable to all sects of Jainism.
- Siddhasena Divākara (5th Century CE), Jain logician and author of important works in Sanskrit and Prakrit, such as, Nyāyāvatāra (on Logic) and Sanmatisūtra (dealing with the seven Jaina standpoints, knowledge and the objects of knowledge)
- Haribhadra (8th Century CE) , a Jaina thinker, author and great proponent of anekāntavāda and classical yoga, as a soteriological system of meditation in Jaina context. His works include Ṣaḍdarśanasamuccaya and Yogabindu.
- Hemacandra (1089–1172 CE) - a Jaina thinker, author, historian, grammarian and logician. His works include Yogaśāstra and Trishashthishalakapurushacharitra.
- Lonkā (15th Century CE) – His opposition to idol worship and rituals eventually led to establishment of non-iconic sects of Sthanakvasi and Terapanthi.
- Yaśovijaya (1624–88 CE) – Jain logician and considered last intellectual giant to contribute to Jaina philosophy.
निर्वाण
[edit] Philosophy Infobox
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Anekāntavāda · Syādvāda · Jain Cosmology · Ahimsa · Karma · Dharma · Nirvana · Kevala Jñāna · Mokṣa |
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