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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.
In Historicizing Emotions: Practices and Objects in India, China, and Japan, nine Asian Studies scholars offer intriguing case studies of moments of change in community or group-based emotion practices, including emotionally coded objects. Posing the questions by whom, when, where, what-by, and how the changes occurred, these studies offer not only new geographical scope to the history of emotions, but also new voices from cultures and subcultures as yet unexplored in that field. This volume spans from the pre-common era to modern times, with an emphasis on the pre-modern period, and includes analyses of picturebooks, monks’ writings, letters, ethnographies, theoretic treatises, poems, hagiographies, stone inscriptions, and copperplates. Covering both religious and non-religious spheres, the essays will attract readers from historical, religious, and area studies, and anthropology. Contributors are: Heather Blair, Gérard Colas, Katrin Einicke, Irina Glushkova, Padma D. Maitland, Beverley McGuire, Anne E. Monius, Kiyokazu Okita, Barbara Schuler.
"There is no doubt that the wealth of new data and ideas offered in this exquisite book provides the deepest insights yet into the contemporary religious world of Jain laity. It will serve for some time as a paradigmatic monograph for future empirical studies of Jain religious life." --Bulletin of the School of Oriental and African Studies "Jains in the World is a significant and welcome ethnography of contemporary Jains in western India by the most prominent scholar of Jainism in North America. This book is a must for scholars of South Asian religions and will provide scholars of Hindu traditions fine grounding both in a central dialectic of Jain thought and in contemporary Jain praxis." --International Journal of Hindu Studies "A valuable addition to the literature on Jainism as a living faith. Since it has the additional merits of being clearly written, attractively illustrated, and free of unnecessary theoretical baggage, it should serve as a good introduction to this tradition for college students." --Journal of the American Oriental Society "A must-read for understanding, by and large, the ritual world of the Jains. He has succeeded in proving that the concept of well-being is as central to the Jains' moral universe as their more entrenched pursuit of the goal of liberation of soul from karmic bondage."--History of Religions "An essential read for students and scholars of Jainism. . . . it identifies and defines a realm of value in Jainism strongly alluded to by recent scholarship, but which, until now, had not been explicitly stated. For this reason Jains in the World will doubtless prove to be a fundamental turning point in the development of Jaina studies."-- The Journal of Religion This book presents a detailed fieldwork-based study of the ancient Indian religion of Jainism. Drawing on field research in northern Gujarat and on the study of both ancient Sanskrit and Prakrit and modern vernacular Jain religious literature, John Cort provides a rounded portrait of the religion as it is practiced today.
Accompanies the exhibition presented at the Santa Barbara Museum of Art, Santa Barbara, California, April 17-July 31, 2016.
Taking a comparative approach which considers characters that are shared across the narrative traditions of early Indian religions (Brahmanical Hinduism, Jainism and Buddhism) Shared Characters in Jain, Buddhist and Hindu Narrative explores key religious and social ideals, as well as points of contact, dialogue and contention between different worldviews. The book focuses on three types of character - gods, heroes and kings - that are of particular importance to early South Asian narrative traditions because of their relevance to the concerns of the day, such as the role of deities, the qualities of a true hero or good ruler and the tension between worldly responsibilities and the pursuit of liberation. Characters (incuding character roles and lineages of characters) that are shared between traditions reveal both a common narrative heritage and important differences in worldview and ideology that are developed in interaction with other worldviews and ideologies of the day. As such, this study sheds light on an important period of Indian religious history, and will be essential reading for scholars and postgraduate students working on early South Asian religious or narrative traditions (Jain, Buddhist and Hindu) as well as being of interest more widely in the fields of Religious Studies, Classical Indology, Asian Studies and Literary Studies.
Presenting cutting-edge scholarship dedicated to exploring the emergence and articulation of modernity in colonial South Asia, this book builds upon and extends recent insights into the constitutive and multiple projects of colonial modernity. Eschewing the fashionable binaries of resistance and collaboration, the contributors seek to re-conceptualize modernity as a local and transitive practice of cultural conjunction. Whether through a close reading of Anglo-Indian poetry, Urdu rhyming dictionaries, Persian Bible translations, Jain court records, or Bengali polemical literature, the contributors interpret South Asian modernity as emerging from localized, partial and continuously negotiated efforts among a variety of South Asian and European elites. Surveying a range of individuals, regions, and movements, this book supports reflection on the ways traditional scholars and other colonial agents actively appropriated and re-purposed elements of European knowledge, colonial administration, ruling ideology, and material technologies. The book conjures a trans-colonial and trans-national context in which ideas of history, religion, language, science, and nation are defined across disparate religious, ethnic, and linguistic boundaries. Providing new insights into the negotiation and re-interpretation of Western knowledge and modernity, this book is of interest to students and scholars of South Asian Studies, as well as of intellectual and colonial history, comparative literature, and religious studies.
Thanks to current portrayals of Jesus of Nazareth, we are apt to think of him as having long hair and a short beard. But, the holy scriptures do not describe Christ’s physiognomy, and his representations are inconsistent in early Christian and medieval arts. How did this long-haired archetype come to be accepted in the late ninth century as the standard iconography of the Son of God? To answer this question, The Many Faces of Christ examines the complex historical and cultural dynamics underlying the making and final establishment of Christ’s image between late antiquity and the early Renaissance. Taking into account a broad spectrum of iconographic and textual sources, Michele Bacci describes the process of creating Christ’s image against the backdrop of ancient and biblical conceptions of beauty and physicality as indicators of moral, ascetic, or messianic qualities. He investigates the increasingly dominant role played by visual experience in Christian religious practice, which promoted belief in the existence of ancient documents depicting Christ’s appearance, and he shows how this resulted in the shaping of portrait-like images that were said to be true to life. With glances at analogous progressions in the Jewish, Muslim, Buddhist, Hindu, Jain, and Taoist traditions, this beautifully illustrated book will be of interest to specialists of Late Antique, Byzantine, and medieval studies, as well as anyone interested in the shifting, controversial conceptions of the historical figure of Jesus Christ.
Jainism originated in India and shares some features with Buddhism and Hinduism, but it is a distinct tradition with its own key texts, art, rituals, beliefs, and history. One important way it has often been distinguished from Buddhism and Hinduism is through the highly contested category of Tantra: Jainism, unlike the others, does not contain a tantric path to liberation. But in Making a Mantra, historian of religions Ellen Gough refines and challenges our understanding of Tantra by looking at the development over two millennia of a Jain incantation, or mantra, that evolved from an auspicious invocation in a second-century text into a key component of mendicant initiations and meditations that continue to this day. Typically, Jainism is characterized as a celibate, ascetic path to liberation in which one destroys karma through austerities, while the tantric path to liberation is characterized as embracing the pleasures of the material world, requiring the ritual use of mantras to destroy karma. Gough, however, argues that asceticism and Tantra should not be viewed in opposition to one another. She does so by showing that Jains perform “tantric” rituals of initiation and meditation on mantras and maṇḍalas. Jainism includes kinds of tantric practices, Gough provocatively argues, because tantric practices are a logical extension of the ascetic path to liberation.
Objects of worship are an aspect of the material dimension of lived religion in South Asia. The omnipresence of these objects and their use is a theme which cuts across the religious traditions in the pluralistic religious culture of the region. Divine power becomes manifest in the objects and for the devotees they may represent power regardless of religious identity. This book looks at how objects of worship dominate the religious landscape of South Asia, and in what ways they are of significance not just from religious perspectives but also for the social life of the region. The contributions to the book show how these objects are shaped by traditions of religious aesthetics and have become conceptual devices woven into webs of religious and social meaning. They demonstrate how the objects have a social relationship with those who use them, sometimes even treated as being alive. The book discusses how devotees relate to such objects in a number of ways, and even if the objects belong to various traditions they may attract people from different communities and can also be contested in various ways. By analysing the specific qualities that make objects eligible for a status and identity as living objects of worship, the book contributes to an understanding of the central significance of these objects in the religious and social life of South Asia. It will be of interest to students and scholars of Religious Studies and South Asian Religion, Culture and Society.
This volume is one of the first wide-ranging academic surveys of the major types and categories of Jain praxis. It covers a breadth of scholarly viewpoints that reflect both the variegation in terms of spiritual practices within the Jain traditions as well as the Jain hermeneutical perspectives, which are employed in understanding its rich diversity. The volume illustrates a complex and nuanced understanding of the multifaceted category of Jain religious thought and practice. It offers a rare intrareligious dialogue within Jain traditions and at the same time, significantly broadens and enriches the field of Contemplative Studies to include an ancient, ascetic, non-theistic tradition. Meditation, yoga, ritual, prayer are common to all Indic spiritual traditions. By investigating these diverse, yet overlapping, categories one might obtain a sophisticated understanding of religious traditions that originally emerged in South Asia. Essays in this book demonstrate how these forms of praxis in Jainism, and the philosophies that anchor those practices, are interrelated, and when brought into dialogue, help to foster new tools for understanding a complex and variegated tradition such as Jain Dharma. This book will be useful to scholars and researchers of religious and theological studies, contemplative studies, Jain studies, Hindu studies, consciousness studies, Yoga studies, Indian philosophy and religion, sociology of religion, philosophy of religion, comparative religion, and South Asian studies, as well as general readers interested in the topic.