Mahavira known as Vardhamāna, was the twenty-fourth tirthankara who revived Jainism. In the Jain tradition, it is believed that Mahavira was born in the early part of the 6th century BC into a royal Kshatriya family in present-day Bihar, India, he abandoned all worldly possessions at the age of 30 and left home in pursuit of spiritual awakening, becoming an ascetic. Mahavira practiced intense meditation and severe austerities for 12 years, after which he is believed to have attained Kevala Jnana, he preached for 30 years and is believed by Jains to have attained moksha in the 6th century BC, although the year varies by sect. Scholars such as Karl Potter consider his biography uncertain. Mahavira attained nirvana at the age of 72, his body was cremated. After attaining Kevala Jnana, Mahavira taught that observance of the vows of ahimsa, asteya and aparigraha is necessary for spiritual liberation, he taught the principles of Anekantavada: nayavada. Mahavira's teachings were compiled by Indrabhuti Gautama as the Jain Agamas.
The texts, transmitted orally by Jain monks, are believed to have been lost by about the 1st century. The surviving versions of the Agamas taught by Mahavira are some of Jainism's foundation texts. Mahavira is depicted in a sitting or standing meditative posture, with the symbol of a lion beneath him, his earliest iconography is from archaeological sites in the North Indian city of Mathura, is dated from the 1st century BC to the 2nd century AD. His birth is celebrated as Mahavir Jayanti, his nirvana is observed by Jains as Diwali. Surviving early Jain and Buddhist literature uses several names for Mahavira, including Nayaputta, Samana, Niggantha and Bhagavan. In early Buddhist suttas, he is referred to as Veyavi, he is known as Sramana in the Kalpa Sūtra, "devoid of love and hate". According to Jain texts, Mahavira's childhood name was Vardhamāna because of the kingdom's prosperity at the time of his birth. According to the Kalpasutras, he was called Mahavira by the gods in the Kalpa Sūtra because he remained steadfast in the midst of dangers, fears and calamities.
He is known as a tirthankara. Although it is universally accepted by scholars of Jainism that Mahavira lived in ancient India, the details of his life and the year of his birth are subjects of debate. According to the Digambara Uttarapurana text, Mahavira was born in Kundpur in the Kingdom of the Videhas. Although it is thought to be the town of Basu Kund, about 60 kilometres north of Patna, his birthplace remains a subject of dispute. Mahavira renounced his material wealth and left home when he was twenty-eight, by some accounts, lived an ascetic life for twelve years and preached Jainism for thirty years. Where he preached has been a subject of disagreement between the two major traditions of Jainism: the Śvētāmbaras and the Digambaras; the Śvētāmbara tradition believes that Mahavira was born in 599 BC and died in 527 BC, the Digambara tradition believes that he died in 510 BC. The controversy arises from efforts to date the Buddha. All Indologists and historians, says Paul Dundas and others, date Mahavira's birth at about 497 BC and his death at about 425 BC.
However, the Vira Nirvana Samvat era began in 527 BC and is a firmly-established part of Jain tradition. The 12th-century Jain scholar Hemachandra placed Mahavira in the 5th century BC. Kailash Jain writes that Hemachandra performed an incorrect analysis, which along has been a source of confusion and controversy about Mahavira's nirvana. According to Jain, the traditional date of 527 BC is accurate; the place of his nirvana, Pavapuri in present-day Bihar, is a pilgrimage site for Jains. According to Jain cosmology, 24 Tirthankaras have appeared on earth. A Tirthankara signifies the founding of a tirtha, a passage across the sea of birth-and-death cycles. A member of the Kashyapa gotra, Mahavira was born into the royal kshatriya family of King Siddhartha and Queen Trishala of the Ikshvaku dynasty; this is the dynasty in which Hindu epics place Rama and the Ramayana, Buddhist texts place the Buddha, the Jains attribute another twenty-one of their twenty-four tirthankaras. According to Digambara Jains, Mahavira was born in 540 BC.
His birthday falls on the thirteenth day of the rising moon in the month of Chaitra in the Vira Nirvana Samvat calendar era. It falls in March or April of the Gregorian calendar, is celebrated by Jains as Mahavir Jayanti. Kundagrama is traditionally believed to be near Vaishali, an ancient town on the Indo-Gangetic Plain, its location in present-day Bihar is unclear because of migrations from ancient Bihar for economic and political reasons. According to the "Universal History" in Jain my
Motilal Banarsidass is a leading Indian publishing house on Sanskrit and Indology since 1903, located in Delhi, India. It publishes and distributes serials and scholarly publications on Asian religion, history, arts, archaeology, literature, musicology, yoga, occult, astronomy and other related subjects, to date have published over 25,000 works, its noted publications are the 100 volumes of the Mahapuranas, Sacred Books of the East edited by Max Müller. It brings out books based on research and study conducted at organisations such as the Indian Council of Historical Research, Indira Gandhi National Centre for the Arts, Indian Council for Cultural Relations, it has a turnover of Rs 5–6 crore 75% coming from exports. Motilal Banarsidass Publishers was first established in Lahore in 1903 by Lala Motilal Jain, a descendant of the family of court jewellers to Maharaja Ranjit Singh in Amritsar. Motilal borrowed Rs. 27 from his wife's savings that she had earned from her knitting work, to start a bookshop selling Sanskrit books in'Said Mitha Bazar' in Lahore.
He named it after his eldest son Motilal Banarsidass Jain, who took charge of the publishing business. In 1911, MLBD opened a branch at Mai Sewan Bazar, under the supervision of Lala Sundarlal Jain, another son of Lala Motilal Jain, though after the untimely death of Lala Banarasidass in 1912, Sundarlal Jain, his only surviving brother had to close this establishment and relocate to Lahore to look after the family business. Soon he was joined by his young nephew Shantilal Jain, who had just finished school, who became the company's chairman. Soon a printing unit was set up and the publishing house was established. In 1937, a branch was started in Patna at the suggestion of Rajendra Prasad. Subsequently during the Partition of India a riot burnt down the Lahore shop. Post independence, the family moved to India and stayed at Bikaner and Patna, before moving to Varanasi in 1950, where it set up shop in 1951, shifted base to Delhi in 1958. Today it is one of the few large publishing houses in the world which has its own in-house printing unit.
In 1992, Shantilal Jain was awarded the Padma Shri by the Govt. of India, the first Padma award for outstanding community service through publishing. Today Shantilal's eldest son Narendra Prakash Jain known as'Prakash' and his four brothers and their sons, along with their mother, Leela Jain, the company's Chairperson, run the business. In 2003, the company celebrated its centenary at a function in Chennai, where Kanchi Sankaracharya, Jayendra Saraswathi, honoured three Sanskrit scholars: R. Balasubramaniam, B. M. K. Sharma and K. V. Sharma. At a function held at Bangalore, Governor of Karnataka, T. N. Chaturvedi, felicitated centenarian Sudhakar Chaturvedi, S. M. S. Chari, B. K. Krishnamurthy of Hyderabad for their contribution to Indology, eminent astrologer B. V. Raman was honoured posthumously, its main shop in Delhi is on Bungalow Road, Jawahar Nagar, in the University of Delhi North Campus area, behind Kirori Mal College. It houses Indological literature of around 30,000 titles; the company has branches at Mumbai, Chennai, Pune and Patna Sacred Books of the East edited by Max Müller.
N. Dasgupta. Advaita Tradition Series by Shoun Hino & K. P. Jog. Wisdom of Sankara Series by Som Raj Gupta. Bibliotheca Buddhica ed. Sergey Oldenburg, Fyodor Shcherbatskoy, Encyclopedia of Indian Philosophies. Motilal Banarsidass, Website Treasure trove of Indology at The Hindu Motilal Banarsidass, Delhi wikimapia
Routledge is a British multinational publisher. It was founded in 1836 by George Routledge, specialises in providing academic books, journals, & online resources in the fields of humanities, behavioural science, education and social science; the company publishes 1,800 journals and 5,000 new books each year and their backlist encompasses over 70,000 titles. Routledge is claimed to be the largest global academic publisher within humanities and social sciences. In 1998, Routledge became a subdivision and imprint of its former rival, Taylor & Francis Group, as a result of a £90 million acquisition deal from Cinven, a venture capital group which had purchased it two years for £25 million. Following the merger of Informa and T&F in 2004, Routledge become a publishing unit and major imprint within the Informa'academic publishing' division. Routledge is headquartered in the main T&F office in Milton Park, Abingdon and operates from T&F offices globally including in Philadelphia, New Delhi and Beijing.
The firm originated in 1836, when the London bookseller George Routledge published an unsuccessful guidebook, The Beauties of Gilsland with his brother-in-law W H Warne as assistant. In 1848 the pair entered the booming market for selling inexpensive imprints of works of fiction to rail travellers, in the style of the German Tauchnitz family, which became known as the "Railway Library"; the venture was a success as railway usage grew, it led to Routledge, along with W H Warne's Brother Frederick Warne, to found the company, George Routledge & Co. in 1851. The following year in 1852, the company gained lucrative business through selling reprints of Uncle Tom's Cabin, which in turn enabled it to pay author Edward Bulwer-Lytton £20,000 for a 10-year lease allowing sole rights to print all 35 of his works including 19 of his novels to be sold cheaply as part of their "Railway Library" series; the company was restyled in 1858 as Routledge, Warne & Routledge when George Routledge's son, Robert Warne Routledge, entered the partnership.
Frederick Warne left the company after the death of his brother W. H. Warne in May 1859. Gaining rights to some titles, he founded Frederick Warne & Co in 1865, which became known for its Beatrix Potter books. In July 1865, George Routledge's son Edmund Routledge became a partner, the firm became George Routledge & Sons. By 1899 the company was running close to bankruptcy. Following a successful restructuring in 1902 by scientist Sir William Crookes, banker Arthur Ellis Franklin, William Swan Sonnenschein as managing director, others, however, it was able to recover and began to acquire and merge with other publishing companies including J. C. Nimmo Ltd. in 1903. In 1912 the company took over the management of Kegan Paul, Trench, Trübner & Co. the descendant of companies founded by Charles Kegan Paul, Alexander Chenevix Trench, Nicholas Trübner, George Redway. These early 20th-century acquisitions brought with them lists of notable scholarly titles, from 1912 onward, the company became concentrated in the academic and scholarly publishing business under the imprint "Kegan Paul Trench Trubner", as well as reference and mysticism.
In 1947, George Routledge and Sons merged with Kegan Paul Trench Trubner under the name of Routledge & Kegan Paul. Using C. K Ogden and Karl Mannheim as advisers the company was soon known for its titles in philosophy and the social sciences. In 1985, Routledge & Kegan Paul joined with Associated Book Publishers, acquired by International Thomson in 1987. Under Thomson's ownership, Routledge's name and operations were retained, and, in 1996, a management buyout financed by the European private equity firm Cinven saw Routledge operating as an independent company once again. Just two year Cinven and Routledge's directors accepted a deal for Routledge's acquisition by Taylor & Francis Group, with the Routledge name being retained as an imprint and subdivision. In 2004, T&F became a division within Informa plc after a merger. Routledge continues as a primary publishing unit and imprint within Informa's'academic publishing' division, publishing academic humanities and social science books, reference works and digital products.
Routledge has grown as a result of organic growth and acquisitions of other publishing companies and other publishers' titles by its parent company. Humanities and social sciences titles acquired by T&F from other publishers are rebranded under the Routledge imprint; the famous English publisher Fredric Warburg was a commissioning editor at Routledge during the early 20th century. Novelist Nina Stibbe, author of Love, worked at the company as a commissioning editor in the 1990s. Routledge has published many of the greatest thinkers and scholars of the last hundred years, including Adorno, Butler, Einstein, Freud, Jung, Levi-Strauss, McLuhan, Popper, Russell and Wittgenstein; the republished works of these authors have appeared as part of the Routledge Classics and Routledge Great Minds series. Competitors to the series are Verso Books' Radical Thinkers, Penguin Classics and Oxford World's Classics. Taylor and Francis closed down the Routledge print encyclopaedia division in 2006; some of its publications were: Routledge Encyclopedia of Philosophy, by Edward Craig, in 10 volumes, but now online.
Encyclopedia of Ethics, by Lawrence C. Becker and Charlotte B. Becker, in three volumes. Reference Works by Europa Publications, published by Routledge: Europa World Year Book. International Who's Who. Europ
Materialism is a form of philosophical monism which holds that matter is the fundamental substance in nature, that all things, including mental aspects and consciousness, are results of material interactions. In Idealism and consciousness are first-order realities to which matter is subject and secondary. In philosophical materialism the converse is true. Here mind and consciousness are by-products or epiphenomena of material processes without which they cannot exist. According to this doctrine the material determines consciousness, not vice versa. Materialist theories are divided into three groups. Naive materialism identifies the material world with specific elements. Metaphysical materialism examines separated parts of the world in a isolated environment. Dialectical materialism adapts the Hegelian dialectic for materialism, examining parts of the world in relation to each other within a dynamic environment. Materialism is related to physicalism, the view that all that exists is physical. Philosophical physicalism has evolved from materialism with the discoveries of the physical sciences to incorporate more sophisticated notions of physicality than mere ordinary matter, such as: spacetime, physical energies and forces, dark matter, so on.
Thus the term "physicalism" is preferred over "materialism" by some, while others use the terms as if they are synonymous. Philosophies contradictory to materialism or physicalism include idealism, pluralism and other forms of monism. Materialism belongs to the class of monist ontology; as such, it is different from ontological theories based on pluralism. For singular explanations of the phenomenal reality, materialism would be in contrast to idealism, neutral monism, spiritualism. Despite the large number of philosophical schools and subtle nuances between many, all philosophies are said to fall into one of two primary categories, which are defined in contrast to each other: idealism and materialism; the basic proposition of these two categories pertains to the nature of reality, the primary distinction between them is the way they answer two fundamental questions: "what does reality consist of?" and "how does it originate?" To idealists, spirit or mind or the objects of mind are primary, matter secondary.
To materialists, matter is primary, mind or spirit or ideas are secondary, the product of matter acting upon matter. The materialist view is best understood in its opposition to the doctrines of immaterial substance applied to the mind famously by René Descartes. However, by itself materialism says nothing about. In practice, it is assimilated to one variety of physicalism or another. Materialism is associated with reductionism, according to which the objects or phenomena individuated at one level of description, if they are genuine, must be explicable in terms of the objects or phenomena at some other level of description—typically, at a more reduced level. Non-reductive materialism explicitly rejects this notion, taking the material constitution of all particulars to be consistent with the existence of real objects, properties, or phenomena not explicable in the terms canonically used for the basic material constituents. Jerry Fodor influentially argues this view, according to which empirical laws and explanations in "special sciences" like psychology or geology are invisible from the perspective of basic physics.
A lot of vigorous literature has grown up around the relation between these views. Modern philosophical materialists extend the definition of other scientifically observable entities such as energy and the curvature of space; however philosophers such as Mary Midgley suggest that the concept of "matter" is elusive and poorly defined. Materialism contrasts with dualism, idealism and dual-aspect monism, its materiality can, in some ways, be linked to the concept of determinism, as espoused by Enlightenment thinkers. During the 19th century, Karl Marx and Friedrich Engels extended the concept of materialism to elaborate a materialist conception of history centered on the empirical world of human activity and the institutions created, reproduced, or destroyed by that activity, they developed dialectical materialism, through taking Hegelian dialectics, stripping them of their idealist aspects, fusing them with materialism. Materialism developed independently, in several geographically separated regions of Eurasia during what Karl Jaspers termed the Axial Age.
In ancient Indian philosophy, materialism developed around 600 BC with the works of Ajita Kesakambali, Payasi and the proponents of the Cārvāka school of philosophy. Kanada became one of the early proponents of atomism; the Nyaya–Vaisesika school developed one of the earliest forms of atomism, though their proofs of God and their positing that consciousness was not material precludes labelling them as materialists. Buddhist atomism and the Jaina school continued the atomic tradition. Ancient Greek atomists like Leucippus and Epicurus prefigure materialists; the Latin poem De Rerum Natura by Lucretius reflects the mechanistic philosophy of Democritus and Epicurus. According to this view, all that exists is matter and void, all phenomena result from different motions and conglomerations of base material particles called "atoms". De R
Gautama Buddha known as Siddhārtha Gautama in Sanskrit or Siddhattha Gotama in Pali, Shakyamuni Buddha, or the Buddha, after the title of Buddha, was a monk, sage, philosopher and religious leader on whose teachings Buddhism was founded. He is believed to have lived and taught in the northeastern part of ancient India sometime between the 6th and 4th centuries BCE. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region, he taught throughout other regions of eastern India such as Magadha and Kosala. Gautama is the primary figure in Buddhism, he is believed by Buddhists to be an enlightened teacher who attained full Buddhahood and shared his insights to help sentient beings end rebirth and suffering. Accounts of his life and monastic rules are believed by Buddhists to have been summarised after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.
Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most people accept that the Buddha lived and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, died during the early years of the reign of Ajatasatru, the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. While the general sequence of "birth, renunciation, search and liberation, death" is accepted, there is less consensus on the veracity of many details contained in traditional biographies; the times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as c. 563 BCE to 483 BCE. More his death is dated between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death; these alternative chronologies, have not been accepted by all historians.
The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community, on the periphery, both geographically and culturally, of the eastern Indian subcontinent in the 5th century BCE. One of his usual names was "Sakamuni" or "Sakyamunī", it was either a small republic, or an oligarchy, his father was an elected chieftain, or oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, now in modern-day Nepal, raised in the Shakya capital of Kapilvastu, which may have been either in what is present day Tilaurakot, Nepal or Piprahwa, India. According to Buddhist tradition, he obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, died in Kushinagar. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of influential Śramaṇa schools of thought like Ājīvika, Cārvāka, Ajñana. Brahmajala Sutta records sixty-two such schools of thought. In this context, a śramaṇa refers to one who toils, or exerts themselves.
It was the age of influential thinkers like Mahavira, Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, Sañjaya Belaṭṭhaputta, as recorded in Samaññaphala Sutta, whose viewpoints the Buddha most must have been acquainted with. Indeed and Moggallāna, two of the foremost disciples of the Buddha, were the foremost disciples of Sañjaya Belaṭṭhaputta, the sceptic. There is philological evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most taught Buddha two different forms of meditative techniques. Thus, Buddha was just one of the many śramaṇa philosophers of that time. In an era where holiness of person was judged by their level of asceticism, Buddha was a reformist within the śramaṇa movement, rather than a reactionary against Vedic Brahminism; the life of the Buddha coincided with the Achaemenid conquest of the Indus Valley during the rule of Darius I from about 517/516 BCE. This Achaemenid occupation of the areas of Gandhara and Sindh, to last for about two centuries, was accompanied by the introduction of Achaemenid religions, reformed Mazdaism or early Zoroastrianism, to which Buddhism might have in part reacted.
In particular, the ideas of the Buddha may have consisted of a rejection of the "absolutist" or "perfectionist" ideas contained in these Achaemenid religions. No written records about Gautama were found from his lifetime or from the one or two centuries thereafter. In the middle of the 3rd century BCE, several Edicts of Ashoka mention the Buddha, Ashoka's Rummindei Minor Pillar Edict commemorates the Emperor's pilgrimage to Lumbini as the Buddha's birthplace. Another one of his edicts mentions the titles of several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era; these texts may be the precursor of the Pāli Canon. "Sakamuni" in mentioned in the reliefs of Bharhut, dated to circa 100 BCE, in relation with his illumination and the Bodhi tree, with the inscription Bhagavato Sakamunino Bodho. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, repor
Ethics of Jainism
Jain ethical code prescribes two dharmas or rules of conduct. One for those who wish to become ascetic and another for the śrāvaka. Five fundamental vows are prescribed for both votaries; these vows are observed by śrāvakas and are termed as anuvratas. Ascetics observe these fives vows more and therefore observe complete abstinence; these five vows are: Ahiṃsā Satya Asteya Brahmacharya Aparigraha According to Jain text, Puruşārthasiddhyupāya:All these subdivisions are hiṃsā as indulgence in these sullies the pure nature of the soul. Falsehood etc. have been mentioned separately only to make the disciple understand through illustrations. Apart from five main vows, a householder is expected to observe seven supplementary vows and last sallekhanā vow. Mahavrata are the five fundamental observed by the Jain ascetics. According to Acharya Samantabhadra’s Ratnakaraņdaka śrāvakācāra:Abstaining from the commitment of five kinds of sins by way of doing these by oneself, causing these to be done, approval when done by others, through the three kinds of activity, constitutes the great vows of celebrated ascetics.
Ahimsa is formalised into Jain doctrine as the foremost vow. According to the Jain text, Tattvarthsutra: "The severance of vitalities out of passion is injury." Satya is the vow to not lie, to speak the truth. A monk or nun must not speak the false, either be silent or speak the truth. According to Pravin Shah, the great vow of satya applies to "speech and deed", it means discouraging and disapproving others who perpetuate a falsehood; the underlying cause of falsehood is passion and therefore, it is said to cause hiṃsā. Asteya as a great vow means not take anything, not given and without permission, it applies to anything if unattended or unclaimed, whether it is of worth or worthless thing. This vow of non-stealing applies to action and thought. Further a mendicant, states Shah, must neither encourage others to do so nor approve of such activities. According to the Jain text, Puruṣārthasiddhyupāya:Driven by passions, taking anything that has not been given be termed as theft and since theft causes injury, it is hiṃsā According to Tattvarthasutra, five observances that strengthen this vow are: Residence in a solitary place Residence in a deserted habitation Causing no hindrance to others, Acceptance of clean food, Not quarreling with brother monks.
Brahmacharya as a great vow of Jain mendicants means celibacy and avoiding any form of sexual activity with body, words or mind. A monk or nun should not enjoy sensual pleasures, which includes all the five senses, nor ask others to do the same, nor approve of another monk or nun engaging in sexual or sensual activity. According to Tattvarthsutra, "Infatuation is attachment to possessions". Jain texts mentions that "attachment to possessions is of two kinds: attachment to internal possessions, attachment to external possessions; the fourteen internal possessions are: Wrong belief The three sex-passions Male sex-passion Female sex-passion Neuter sex-passion Six defects Laughter Liking Disliking Sorrow Fear Disgust Four passions Anger Pride Deceitfulness GreedExternal possessions are divided into two subclasses, the non-living, the living. According to Jain texts, both internal and external possessions are proved to be hiṃsā; the five great vows apply only to ascetics in Jainism, in their place are five minor vows for householders.
The historic texts of Jains accept that any activity by a layperson would involve some form of himsa to some living beings, therefore the minor vow emphasizes reduction of the impact and active efforts to protect. The five "minor vows" in Jainism are modeled after the great vows, but differ in degree and they are less demanding or restrictive than the same "great vows" for ascetics. Thus, brahmacharya for householders means chastity, or being sexually faithful to one's partner. States John Cort, a mendicant's great vow of ahimsa requires that he or she must avoid gross and subtle forms of violence to all six kinds of living beings. In contrast, a Jain householder's minor vow requires no gross violence against higher life forms and an effort to protect animals from "slaughter, beating and suffering". Apart from five fundamental vows seven supplementary vows are prescribed for a śrāvaka; these include four śikşā vratas. The vow of sallekhanâ is observed by the votary at the end of his life, it is prescribed both for the householders.
According to the Jain text, Puruşārthasiddhyupāya:The man who incessantly observes all the supplementary vows and sallekhanâ for the sake of safeguarding his vows, gets fervently garlanded by the maiden called'liberation'. Digvrata- restriction on movement with regard to directions. Bhogopabhogaparimana- vow of limiting consumable and non-consumable things Anartha-dandaviramana- refraining from harmful occupations and activities. Samayika- vow to meditate and concentrate periodically. Desavrata- limiting movement to certain places for a fixed period of time. Prosadhopavâsa- Fasting at regular intervals. Atihti samvibhag- Vow of offering food to the ascetic and needy people. An ascetic or householder who has observed all
Ṭhānissaro Bhikkhu is an American Buddhist monk. Belonging to the Thai Forest Tradition, for 22 years he studied under the forest master Ajahn Fuang Jotiko. Since 1993 he has served as abbot of the Metta Forest Monastery in San Diego County, California — the first monastery in the Thai Forest Tradition in the US — which he cofounded with Ajahn Suwat Suvaco.Ṭhānissaro Bhikkhu is best known for his translations of the Dhammapada and the Sutta Pitaka - 1000 suttas in all - providing the majority of the sutta translations for the reference website Access to Insight, as well as for his translations from the dhamma talks of the Thai forest ajahns. He has authored several dhamma-related works of his own, has compiled study-guides of his Pali translations. Ṭhānissaro Bhikkhu was born Geoffrey DeGraff in 1949 and was introduced to the Buddha's teaching on the Four Noble Truths as a high schooler, during a plane ride from the Philippines. Tricycle writes: "he grew up'a serious, independent little kid", spending his early childhood on a potato farm on Long Island, New York, living in the suburbs of Washington, D.
C. At Oberlin College in the early 1970s, "he eschewed campus political activism because'I didn't feel comfortable following a crowd.' For him, the defining issue of the day wasn't Vietnam, but a friend's attempted suicide." Ṭhānissaro took a religious studies class. Ṭhānissaro writes: "I saw it as a skill I could master, whereas Christianity only had prayer, pretty hit-or-miss." After graduating in 1971 with a degree in European Intellectual History from Oberlin College, he traveled on a university fellowship to Thailand. After a two-year search Ṭhānissaro found a forest teacher — Ajahn Fuang Jotiko, a Kammatthana monk who studied under Ajahn Lee Dhammadaro — who insisted that his scholarly American student put his books aside. After a brief stay with the teacher was cut short by malaria, he returned to the U. S. to weigh the merits of monasticism. Ṭhānissaro states that when he returned to Thailand he planned on becoming a monk tentatively for five years. When he said that he wanted to be ordained, Ajahn Fuang made him promise to either "succeed in the meditation or die in Thailand.
There was to be no equivocating." Ṭhānissaro felt certain upon hearing this. By Ṭhānissaro's third year ordained as a monk, he became Ajahn Fuang's attendant. Ajahn Fuang's case of psoriasis deteriorated, it reached a point. Ṭhānissaro writes: "When I talked with Ajahn Fuang about going back to the West, about taking the tradition to America, he was explicit.'This will be your life's work,' he said. He felt, as many teachers have, that the forest tradition would die out in Thailand but would take root in the West." Before Ajahn Fuang's death in 1986, he expressed his wish for Ajahn Geoff to become abbot of Wat Dhammasathit. Ṭhānissaro says that in spite of Ajahn Fuang's wish there were a lot of people maneuvering to become abbot. After Ajahn Fuang died, Wat Dhammasathit had come far from the outlying forest hermitage that Taan Geoff had once arrived at. Ṭhānissaro said: "Ajahn Fuang said to keep moving. Taan Geoff declined the offer of abbot of Wat Dhammasathit, which came with strings attached, no authority since he was a Westerner in a monastery founded by and for Thai monks.
Instead of taking that position, he travelled to San Diego County in 1991, upon request of Ajahn Suwat Suvaco, where he helped start Metta Forest Monastery. He became abbot of the monastery in 1993. In 1995, Ajahn Geoff became the first American-born, non-Thai bhikkhu to be given the title and responsibility of Preceptor in the Dhammayut Order, he serves as Treasurer of that order in the United States. Ṭhānissaro rejects the practice of kasina outlined in the Visuddhimagga, warns against forms of "deep jhana" practiced by contemporary meditation teachers who draw from the commentaries. Ṭhānissaro calls these meditations "wrong concentration", says that they have no basis in the Pali Canon, which he argues should be considered authoritative. Ṭhānissaro talks about the importance of the forest to give rise to the qualities of mind necessary to succeed in Buddhist practice. Barbara Roether writes: Like Thoreau, Thanissaro Bhikkhu has founded a kind of Walden as the Abbot of the Metta Forest Monastery near San Diego, the first Thai forest tradition monastery in this country.
Just as the utopian movement in America was sparked by the advent of the industrial revolution, the forest tradition of Theravada Buddhism was developed in Thailand around the turn of the century by Ajahn Mun Bhuridatto in reaction to the increasing urbanization of the Buddhist monastic communities there. Forest monks abandoned the heavy social demands of the city and devoted themselves to meditation instead. Ṭhānissaro Bhikkhu's publications include: Translations of Ajahn Lee's meditation manuals from the Thai With Each and Every Breath, a basic meditation guide Handful of Leaves, a five-volume anthology of sutta translations The Buddhist Monastic Code, a two-volume reference handbook on the topic of monastic discipline Wings to Awakening, a study of the factors taught by Gautama Buddha as being essential for awakening The Mind Like Fire Unbound, an examination of Upādāna and Nibbana in terms of contemporary philosophies of fire The Paradox of Becoming, an extensive analysis on the topic of becoming as a causal factor of dukkha The Shape of Suffering, a study of patittasamuppāda and its relationship to the factors of