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The stories in this collection span almost one thousand years of story-telling in India. Most originate in North India and all were written by Jain monks for the edification and amusement of the faithful. The treasures of India`s heritage of story-telling are known to us today mainly from these Jain stories which have been carefully preserved through the years. The Stories in The Clever Adulteress have been translated by a renowned group of scholars from India, North America and Europe. Each translator has chosen his or her favorites from the vast treasures of Jain literature.
In Parables in Changing Contexts, new venues in the comparative study of parables are addressed by scholars of Judaism, New Testament, Buddhism and Islam. Essays cover parables in the synoptic Gospels, Rabbinic midrash, and parabolic tales and fables in the Babylonian Talmud. Three essays address parables in Islam and Buddhism. The volume shows how parables are suitably adapted in terms of form and rhetoric to enhance religious identity formation. Parables serve as media, as sensational forms making the sacred present, albeit encoded or riddled, in all cases invoking the listener’s active interpretative participation and cultural imagination. Adapting a multidisciplinary approach to these gems of storytelling, parables in a particular way provide new insights in the cultures that produced them.
This collection explores what may be called the idea of India in ancient times. Its undeclared objective is to identify key concepts which show early Indian civilization as distinct and differently oriented from other formations. The essays focus on ancient Indian texts within a variety of genres. They identify certain key terms—such as janapada, desa, varṇa, dharma, bhāva—in their empirical contexts to suggest that neither the ideas embedded in these terms nor the idea of Bharatavarsha as a whole are "given entities," but that they evolved historically. Professor Chattopadhyaya examines these texts to unveil historical processes. Without denying comparative history, he stresses that the internal dynamics of a society are best decoded via its own texts. His approach bears very effectively on understanding ongoing interactions between India's "Great Tradition" and "Little Traditions." As a whole, this book is critical of the notion of overarching Indian unity in the ancient period. It punctures the retrospective thrust of hegemonic nationalism as an ideology that has obscured the diverse textures of Indian civilization. Renowned for his scholarship on the ancient Indian past, Professor Chattopadhyaya's latest collection only consolidates his high international reputation.
Reconciling Yogas explores five approaches to the accomplishment of Yoga from a variety of religious perspectives: Jaina, Hindu, and Buddhist. Haribhadra, a prolific Jaina scholar who espoused a universal view of religion, proclaimed that truth can be found in all faiths and sought to elucidate differences between various schools of thought. In Yoga, he discovered a form of spiritual practice common to many faiths and juxtaposed their paths to demonstrate the common goal of liberation. Utilizing the structure of Patañjali's advanced eightfold path of Yoga in the Yoga Sutra, Haribhadra formulates his own eight stages of Yoga to which he assigns titles in the feminine gender that echo the names of goddesses. Discussed are the Jaina stages of spiritual ascent and two forms of Yoga for which there is no other account. Also included is a new translation of the Yogadṛṣṭisamuccaya, an eighth-century text by Haribhadra.
Although in Hinduism it is mainly used to refer to widow immolation, the term 'sati' means 'true woman' - a female hero. Whitney Kelting has learned that in Jainism satis appear as subjects of devotional hymns. This seems paradoxical, given that Jain spirituality is to disengage oneself from worldly existence and Jain devotionalism is usually directed toward those souls who have reached perfect detachment. In fact, however, there is a vast corpus of popular texts, many of them written by prominent scholar-monks between the 16th and 18th centuries, illustrating the distinctly worldly virtues of devoted Jain wives. In this fieldwork-based study, Kelting explores the ways in which Jain women use sati narratives and rituals to understand wifehood as a choice, which these women's ongoing ritual practices continually shape. She focuses on eight well-known Jain sati narratives, recorded in both formal ritual contexts and in informal retellings, and also as read aloud from printed versions. She finds that one of the principal functions of Jain sati narratives is to contribute to a discourse of wifehood, which addresses the concerns of Jain laywomen within the Jain value system and provides a fertile context in which Jain women can explore their questions of virtue and piety.
This book is the first to present current scholarship on gender and in regional and sectarian versions of the Rāmāyaṇa. Contributors explore in what ways the versions relate to other Rāmāyaṇa texts as they deal with the female persona and the cultural values implicit in them. Using a wide variety of approaches, both analytical and descriptive, the authors discover common ground between narrative variants even as their diversity is recognized. It offers an analysis in the shaping of the heterogeneous Rāma tradition through time as it can be viewed from the perspective of narrating women's lives. Through the analysis of the representation and treatment of female characters, narrative inventions, structural design, textual variants, and the idiom of composition and technique in art and sculpture are revealed and it is shown what and in which way these alternative versions are unique. A sophisticated exploration of the Rāmāyaṇa, this book is of great interest to academics in the fields of South Asian Studies, Asian Religion, Asian Gender and Cultural Studies.
Encyclopedic in scope and heroically audacious, The Novel: An Alternative History is the first attempt in over a century to tell the complete story of our most popular literary form. Contrary to conventional wisdom, the novel did not originate in 18th-century England, nor even with Don Quixote, but is coeval with civilization itself. After a pugnacious introduction, in which Moore defends innovative, demanding novelists against their conservative critics, the book relaxes into a world tour of the pre-modern novel, beginning in ancient Egypt and ending in 16th-century China, with many exotic ports-of-call: Greek romances; Roman satires; medieval Sanskrit novels narrated by parrots; Byzantine erotic thrillers; 5000-page Arabian adventure novels; Icelandic sagas; delicate Persian novels in verse; Japanese war stories; even Mayan graphic novels. Throughout, Moore celebrates the innovators in fiction, tracing a continuum between these pre-modern experimentalists and their postmodern progeny. Irreverent, iconoclastic, informative, entertaining-The Novel: An Alternative History is a landmark in literary criticism that will encourage readers to rethink the novel.
The book attends to a historical question — how to account for the high numbers of renouncers (sadhvis) mentioned in medieval and ancient texts — which has been acknowledged and raised, but left unaddressed within Jain studies. It does so through ethnographic data gathered through extensive fieldwork among the sadhvis in Delhi and Jaipur. The volume foregrounds the primacy of ‘choice’ and ‘agency’— upheld by the nuns themselves, who associate asceticism with autonomy, freedom, joy, spiritual well-being, self-worth and peace, and grihastha (household) with loss of independence, fettered existence, degradation, burdensome familial obligations and social responsibilities. It also examines whether it may be apt to term Jain nuns as practitioners of an ‘indigenous mode of feminism’. The book challenges the existing sociological theories of renunciation and tests the feminist concepts of agency and autonomy by investigating the culturally coded roles ascribed to women in Jainism, which are variegated, and examines how a fractured discourse and reality is resolved in the subjectivities and identities of female ascetics. The very legitimacy of the institution of female asceticism, and the way in which the society (samaj) upholds and sustains it, renders female asceticism into a socially approved alternative institution — albeit one that allows Jain nuns to create spaces of relative and autonomy and even prestige for themselves.
Jain is the term used for a person who has faith in the teachings of the Jinas ('Spiritual Victors'). Jinas are human beings who have overcome all passions (kasayas) and have attained enlightenment or omniscience (kevala-jnana), who teach the truths they realized to others, and who attain liberation (moksa) from the cycle of rebirth (samsara). At the core of these teachings is nonviolence (ahimsa), which has remained the guiding principle of Jain ethics and practices to this day. In comparison with other religious traditions of South Asia, Jains are few in number, comprising less than one percent of India's population. The Jain lay and mendicant communities, however, have maintained an unbroken presence in India for more than 2,500 years and have influenced its culture throughout this time. Historical Dictionary of Jainism covers the history of Jainism that spans a period of more than 2,500 years. The history, values, concepts and scriptures, eminent mendicant and lay leaders and scholars, places, institutions, and social and cultural factors are covered in over 450 dictionary entries. This comprehensive reference work also includes an introductory essay, explanation of the Jain scriptures, chronology, appendices, bibliography, and an 8-page black-and-white photo spread. This book provides an excellent introduction and overview to Jainism for scholars, students, and general readers.
Jain is the term used for a person who has faith in the teachings of the Jinas ('Spiritual Victors'). Jinas are human beings who have overcome all passions (kasayas) and have attained enlightenment or omniscience (kevala-jnana), who teach the truths they realized to others, and who attain liberation (moksa) from the cycle of rebirth (samsara). At the core of these teachings is nonviolence (ahimsa), which has remained the guiding principle of Jain ethics and practices to this day. In comparison with other religious traditions of South Asia, Jains are few in number, comprising less than one percent of India's population. The lay and mendicant communities of the Jain, however, have maintained an unbroken presence in India for more than 2,500 years and have influenced its culture throughout this time. The A to Z of Jainism covers the history of Jainism that spans a period of more than 2,500 years. The history, values, concepts, and scriptures; eminent mendicant, lay leaders, and scholars; and places, institutions, social, and cultural factors are covered in over 450 dictionary entries. This comprehensive reference work also includes an introductory essay, explanation of the Jain scriptures, chronology, appendixes, and bibliography. This book provides an excellent introduction and overview to Jainism for scholars, students, and general readers.