Folio from a Kalpasutra (Book of Sacred Precepts), circa 1450, from Collection of LACMA.

Jainism
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Agamas are canonical texts of Jainism based on Mahavira’s teachings. Mahavira’s preaching were orally compiled by his disciples into various Sutras (texts) which were collectively called Jain canonical or Agamic literature. Traditionally these sutras were orally passed on from teachers (acaryas or gurus) to the disciples for several centuries. The scholars date the composition of Jain agamas at around 6th to 3rd century BCE.

History[link]

Date of composition[link]

While some authors date the composition of Jain Agamas starting from 6th century BCE ^[1], noted indologist Hermann Jacobi holds that the composition of the Jaina canon would fall somewhere about the end of the fourth or the beginning of the third century BCE ^[2] The general consensus amongst scholars is that the earliest portions of Jain canons were composed around 4th or 3rd century BCE.^[3][4] This is also in agreement with Jain tradition according to which the agamic literature and the Purvas were passed from one heads of the order to his disciples for around 170 years after the Nirvana (Jainism) of Mahavira. However with time, it became difficult to keep the entire Jain literature committed to memory. According to tradition, there occurred a twelve years of famine around 350 BC where it was extremely difficult for the Jain ascetics to survive during this time. Under such circumstances they could not preserve the entire canonical literature. The Purvas or the ancient texts were already forgotten and lost after the famine. According to Svetambara tradition, the agamas were collected on the basis of collective memory of the ascetics in the first council of Pataliputra under the stewardship of Acarya Sthulibhadra in around to 463–367 BCE.^[5] However, the Digambara Jain sect maintains that after the famine, the entire Jain canonical literature became extinct.

Final redaction[link]

Contents[link]

Acharya Tulsi and Acharya Mahapragya during Jain Agamas research

Folio from a Kalpasutra (Book of Sacred Precepts), c. 1400 CE

Folio from a Dispersed Kalpasutra (Book of Rituals), ca. 1465, depicting "The Fourteen Auspicious Dreams of the Jina's Mother". Jaunpur, India

The Agamas were composed of the following forty-five texts:

• Twelve Angās
  • Ācāranga sūtra
  • Sūtrakrtanga
  • Sthānānga
  • Samavāyānga
  • Vyākhyāprajñapti or Bhagavati sūtra
  • Jnātrdhārmakathāh
  • Upāsakadaśāh
  • Antakrddaaśāh
  • Anuttaraupapātikadaśāh
  • Praśnavyākaranani
  • Vipākaśruta
  • Drstivāda (now extinct)
• Twelve Upanga āgamas (Texts that provide further explanation of Angās)
  • Aupapātika
  • Rājapraśnīya
  • Jīvājīvābhigama
  • Prajñāpana
  • Sūryaprajñapti
  • Jambūdvīpaprajñapt
  • Candraprajñapti
  • Nirayārvalī
  • Kalpāvatamsikāh
  • Puspikāh
  • Puspacūlikāh
  • Vrasnidaśāh
• Six Chedasūtras (Texts relating to the conduct and behaviour of monks and nuns)
  • Ācāradaśāh
  • Brhatkalpa
  • Vyavahāra
  • Niśītha
  • Mahāniśītha
  • Jītakalpa
• Four Mūlasūtras (Scriptures which provide a base in the earlier stages of the monkhood)
  • Daśavaikālika
  • Uttarādhyayana
  • Āvaśyaka
  • Pindaniryukyti
• Ten Prakīrnaka sūtras (Texts on Independent or miscellaneous subjects)
  • Catuhśarana
  • Āturapratyākhyanā
  • Bhaktaparijñā
  • Samstāraka
  • Tandulavaicarika
  • Candravedhyāka
  • Devendrastava
  • Ganividyā
  • Mahāpratyākhyanā
  • Vīrastava
• Two Cūlikasūtras (The scriptures which further enhance or decorate the meaning of Angas)
  • Nandī-sūtra
  • Anuyogadvāra-sūtra

Languages of Agamas and literature[link]

Jainism puts great value on learning. Jains have been prolific authors and avid readers for centuries. India's oldest manuscript libraries have been preserved in Jaisalmer and Patan by Jain scholars. According to the 2001 census, the Jains are the most literate community in India.

The Jain literature includes both religious texts and books on generally secular topics such as sciences, history, and grammar. The Jains have used several languages at different times and in different regions of India.

• Prakrit

Prakrit literature includes the Agamas, Agama-tulya texts, and Siddhanta texts. The dialect used to compose many of these texts is referred to as Jain Prakrit. Composition in Prakrits ceased around 10th cent AD.

• Sanskrit

Writing in Sanskrit became common after about the 1st century CE beginning with the Tattvartha Sutra of Umaswati. Jain Sanskrit literature includes Puranas, Koshas, śrāvakācāras such as the Ratnakaranda śrāvakācāra, mathematical works, and nighantus.

• Apabhraṃśa

Produced from about 10th to 15th cent CE, these texts include Kahas, rasas, and grammars. Most known Apabhraṃśa texts are of Jain origin.

• Tamil

Some of the early Tamil classics such as Valayapathi, Silappatikaram and Civaka Cintamani are Jain or Jain-affiliated works.

• Hindi-Urdu

In the past 8-9 centuries numerous Jain texts were written in Hindi-Urdu, including Ardha-kathanaka, Chhah-dhala, and Moksh Marg Prakashak.

• Kannada

The earliest texts in Kannada, such as Shivakotiacharya's Vaddaradhane, are works by Jains.

• Gujarati language

Śālibhadrasūri's Bhārateśvarabāhubali (1085), the first Gujarati book, was by a Jain author.

See also[link]

• Atma Siddhi
• Tirukkuṛaḷ
• Silappatikaram

Further reading[link]

• Stevenson, John (1848). The Kalpa Sutra and Nava Tatva (tr. from Magadhi). Bernard Quaritch, London. http://www.archive.org/stream/kalpasutranavata00stevrich#page/n3/mode/2up. 
• Edward Thomas (1877). Jainism. London, Trübner & co.. http://www.archive.org/stream/jainism_00thom#page/n3/mode/2up. 
• Hermann Georg Jacobi (1884). Jaina Sutras Part I (Akaranga Sutra & Kalpa Sutra). Oxford, The Clarendon press. http://www.archive.org/stream/gainastras01aco#page/n7/mode/2up. 
• Hermann Georg Jacobi (1884). Jaina Sutras Part II (Uttarâdhyayana Sutra & Sutrakritanga Sutra). Oxford, The Clarendon press. http://www.archive.org/stream/gainastras02jaco#page/n7/mode/2up. 
• Sunavala, Ardsher Jamshetjee (1922). Vijaya Dharma Suri - His life and work. The Cambridge University Press. http://www.archive.org/stream/vijayadharmasuri00ardsrich#page/n7/mode/2up. 
• Sinclair Stevenson (1915). The Heart of Jainism. H. Milford: Oxford University Press. http://www.archive.org/stream/theheartofjainis00stevuoft#page/n5/mode/2up. 
• M. S. Ramaswami Ayyangar; B. Seshagiri Rao (1922). Studies in South Indian Jainism. Premier Press, Madras. http://www.archive.org/stream/studiesinsouthin00ramarich#page/n5/mode/2up. 

References[link]

External links[link]

• www.AtmaDharma.com/jainbooks.html Original Jain Scriptures (Shastras) with Translations into modern languages such as English, Hindi and Gujarati. Literature such as Kundkund Acharya's Samaysaar, Niyamsaar, Pravachansaar, Panchastikay, Ashtphaud and hundreds of others all in downloadable PDF format.
• Jain Agams
• Clay Sanskrit Library publishes classical Indian literature, including a number of works of Jain Literature, with facing-page text and translation. Also offers searchable corpus and downloadable materials.
• Jainism in Buddhist Literature

Acharya Mahapragya
Born	Acharya Shri Mahapragya (1920-06-14)14 June 1920 Tamkor, Rajasthan, India
Died	9 May 2010(2010-05-09) (aged 89) Sardarshahar, Rajasthan, India
Predecessor	Acharya Tulsi
Political movement	Ahimsa Yatra

Jainism
This article is part of a series on Jainism
Jain Prayers
Ṇamōkāra mantra · Micchami Dukkadam
Philosophy
Anekāntavāda · Syādvāda · Nayavāda · Cosmology  · Ahimsa · Karma · Dharma · Nirvana  · Kevala Jñāna  · Mokṣa · Dravya · Navatattva · Asteya · Aparigraha · Gunasthana · Samsara
Major figures
The 24 Tirthankaras · Rishabha · Mahavira · Acharya  · Ganadhara · Siddhasena Divakara · Haribhadra
Sects
Digambara · Śvētāmbara
Texts
Kalpa Sūtra · Āgama · Tattvartha Sutra · Naaladiyar · Sanmatti Prakaran
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Festivals
Mahavir Jayanti · Paryushana · Diwali
Jainism Portal v t e

Acharya Shri Mahapragya (आचार्य महाप्रज्ञ )(14 June 1920 – 9 May 2010) was the tenth Acharya, supreme head of the Svetambar Terapanth sect of Jainism.^[1] Mahapragya was a highly venerable saint, yogi, spiritual leader, philosopher, author, orator, poet.^[2] Many of his books and articles were published under the former name Muni Nathmal (मुनि नथमल).

He began his life of religious reflection and development as a Jain monk at the age of ten.^[3] Mahapragya played a major role in Anuvrat movement launched by his Guru Acharya Tulsi in 1949, and became the acknowledged leader of the movement in 1995.^[4] Acharya Mahapragya formulated the well organized Preksha meditation system in the 1970s,^[5] and developed the "Science of Living" education system which is a practical approach for the balanced development of a student and his character building.^[6]

He traversed more than 100,000 km on foot covering more than 10,000 villages reaching out to the masses spreading the message of harmony and peace.^{[citation needed]} He walked across the length and breadth of India From Kutch District in Gujarat to Kolkata and from Punjab to Kanyakumari. Mahapragya undertook this travel under the leadership of Acharya Tulsi and later with himself being the leader.^{[citation needed]} During these travels, he addressed thousands of public meetings. Mahapragya is an apostle of nonviolence. He launched the Ahimsa Yatra movement in 2001 which continued until 2009 to promote non-violence and harmony.^[7][8] Followers refer to him as Gurudev, which mean the Godly Teacher.^{[citation needed]} His discourses were telecasted daily on Indian television.

Biography[link]

Early life[link]

Mahapragya was born to Tola Ram Choraria and Baluji in the small village of Tamkor in the Jhunjhunu district in Rajasthan.^[9] It was a Jain Shwetambar Terapanthi Agrawal Jain family.^[10] He was called Nathmal by his family. He lost his father when he was just two and half months old.^[11] It was an extended family and he gained support from all the family members. Nathmal's mother was very affectionate for the child and took care with his upbringing.^[12] There was no formal school in Tamkor village in those days and he did not receive a formal education. He nonetheless had lessons on letters and mathematics tables from local teacher(s).^[13] Mahapragya's mother was religious lady who devoted her spare time to spiritual matters. She also used to recite religious songs which made an imprint on the young child. Her spirituality inspired him.^[14] Mahapragya received lessons on philosophy from Jain monks who visited the village. Eventually he conveyed to his mother his wish to be initiated into monkhood.^[15] On 29 January 1931, he became a monk at the age of ten. Acharya Kalugani, eighth Acharya of Jain Swetambar Terapanth initiated him to monkhood in the town of Sardarsahar (Rajasthan). With this, Nathmal became Muni Nathmal.^[16] Acharya Kalugani arranged for Muni Nathmal's studies under Muni Tulsi's classes, who later became the Ninth Acharya. Nathmal started getting lessons in the monastery on various subjects of Jain philosophy.^[17]

With Muni Tulsi, the child’s intellectual development accelerated and he memorised thousands of sermons and verses in Hindi, Sanskrit, Prakrit, and Rajasthani. His education at the monastery included history, philosophy, logic, and grammar.^[18] He made an in-depth study of Jain scriptures, became a scholar of Jain Agamas, and a critic of Indian and western philosophy. By the age of 22, he was competent in Hindi, Sanskrit, Prakrit, and Rajasthani languages and literature.^{[citation needed]} In Sanskrit, he was also an expert impromptu or extempore poet and demonstrated this skill in many gatherings of intellectuals.^{[citation needed]} He also studied physics, biology, ayurved, politics, economics, and sociology.^[19]

Spiritual endeavors (1945–1978)[link]

Anuvrat movement[link]

Mahapragya played an instrumental role in the Anuvrat movement launched on 2 March 1949 by his guru and the head of Jain Shwetambra Terapanth, Acharya Tulsi. The ultimate aim of the movement was and remains to create a nonviolent socio-political world order with the help of a worldwide network of self-transformed people.^{[citation needed]} Since its inception it has inspired millions of people to practice purity and self-discipline in their personal lives.^[20] Mahapragya helped Acharya Tulsi in the preparation of the contents of Anuvrat and worked as a core member in the movement, many times representing Acharya Tulsi by explaining the principles of Anuvrat.^[21]

Acharya Shri Tulsi nominated Muni Nathmal as the Secretary (Nikaya Sachiv) of Terapanth in 1965 at Hissar Harayana after being Group leader (Agraganya) for almost 21 years.^[22]

Agam research and editing[link]

Acharya Tulsi, Acharya Mahapragya during Jain Agamas research.

After consulting Mahapragya, Acharya Tulsi decided to start the research, translation and annotation of the Jain Agamas.^[23] The work started in 1955 in Ujjain under the leadership of Acharya Tulsi with Mahapragya being the editorial director.^[24] Joint activity of Acharya Tulsi, Mahapragya and other intellectual monks and nuns began to facilitate the permanent preservation of many thousands of years old canonical scriptures and embellished them with a scientific outlook acceptable to the people. Mahapragya edited and critically annotated the agamas. This old literature is in Prakrit language and its commentaries are either available in Prakrit or Prakrit mixed with Sanskrit.^[25] Mahapragya first undertook their deep, sustained study and started editing them and provided their new meanings and interpretations. Through strenuous work day and night for many years continuously, the original text of the thirty-two Agam scriptures was determined and their Hindi translation also completed.^[26] Detailed commentaries thereon made them more interesting and comprehensible. This task carried out in accordance with the verbal renderings by Acharya Tulsi was guided by an entirely non-sectarian and open mind and is therefore viewed with respect by the heads of other sects as well as intellectual and oriental scholars of the East and the West. Acharang Bhasyam is Mahapragya's commentary for Acharang in sanskrit. He uncovered many Agam mysteries and presented root philosophies and Mahavir's philosophy and vision in this commentary.^[27]

Formulation of Preksha Meditation System[link]

Acharya Mahapragya in meditation

While in his late twenties, Mahapragya started to realize the wonders of meditation.^[28] He was open to experiment with spiritual techniques. He discussed his discoveries w with Acharya Tulsi and thereafter Mahapragya started dedicating more time to meditation practices. He exercised deep practice of meditation and experimented with various techniques. He made a deep research of Jain Agamas, ancient scriptures, Yoga science, Biology, Modern Physics, Naturopathy, and Ayurveda, etc. After a deep practice for over 20 years, he formulated the Preksha Meditation system in 1970.^[29] He formulated the meditation system in a very well organized and scientific way. The basic four wings of the meditation system can be summarized as – Meditation, Yogasana and Pranaayam, Mantra, and therapy.^[30]

Before presenting Preksha meditation in formal training camps, Mahapragya made a special practice of meditation and spiritual exertion for a period of nine months which started on 3 March 1977.^[31] The First formal Preksha meditation camp was the organized later in 1977.^[32]

Since that time Acharya Mahapragya had conducted hundreds of camps for training in Preksha Meditation.^[5] Many Preksha Meditation centers are operative across the globe. Research, detail training, and studies on Preksha Meditation is an important activity at Jain Vishva Bharati University.^[33]

Science of Living Education System[link]

Science of Living education system is an effort to implement value-based education and moral education. Its goal and approach is overall development of student and not simply just the intellectual development. Mere intellectual development can't help in building real experience and character of the student.^[34] It aims for a balanced emotional, intellectual and physical development. It gives more emphasis on practical training as compared to mere philosophy.^[35] The model includes Yoga, Pranayam, Postures, Meditation, contemplation techniques, etc. Scientific techniques of Science of Living helps in balancing the emotions of the student. It helps in balanced functioning of the neuro-endocrine system in body.^[36] It works for the transformation of emotions, inculcate positive attitude and integrated development of personality.^[34]

Acharya Mahapragya conceived the idea of 'Science of Living' in 28 December 1979 at Jain Vishva Bharati, Ladnun, Rajasthan. Mahapragya developed the Science of Living education system model.^[34] Many camps were conducted for the teachers of Nagore distrcict, Rajasthan. Science of Living started getting positive reception from ministry of education and various educational society. Rajasthan ministry of education facilitated the training of teachers and camps were started.^[34] Some people started research in this field. Few schools were selected to start implementation of Science of Living. After one year of its implementation in schools, the results were surprising and very positive for students. It started getting wider acceptance with education ministry of Indian Government and state governments. Many schools started including it in their curriculum.^[37]

Science of Living got very positive feedback from teachers, student and parents on the student's emotional and overall development as such. Some of the feedback can be summarized as reduce in stress, improved efficiency in studies, better concentration and memory, better anger management, etc.^[34] Day by day Science of Living is gaining more recognition and wider acceptance in Indian education system.

Successor-designate to Acharya Tulsi[link]

Impressed by Muni Nathmal (later Mahapragya), Acharya Tulsi honored him with the qualitative epithet of Mahapragya (highly knowledged) on 12 November 1978.^[38]

On 4 February 1979, his appellation ‘Mahapragya’ was converted into his new name by Acharya Tulsi and he was also made ‘Yuvacharya’, successor designate to the present Acharya,^[39] the second highest position after the Acharya himself. With this elevation, he was now referred as Yuvacharya Mahapragya. As a Yuvacharya , Mahapragya became a close associate of Acharya Tulsi in major decisions and activities related to the sect.

In a public meeting on 18 February 1994, Acharya Tulsi declared that Mahapragya would now have the title of ‘Acharya’ also and that the former was renouncing this position forthwith. Subsequently, on 5 February 1995, Mahapragya was formally consecrated as the 10th Acharya – the supreme head – of the Terapanth religious order in a public meeting in Delhi.^[40] Having been elevated within Terapanth, Mahapragya received many responsibilities. Further intensification of the movements of Anuvrat, Preksha dhyan, and Jeevan Vigyan now became his primary concern. A Vikash Parishad – development council – has been constituted by Mahapragya to give further fillip to all these movements and underline their importance.^[41] The forum of Terapanth is now actively involved in propagating these movements.

Jain Vishva Bharati University[link]

Acharya Mahapragya was responsible for the conception of Jain Vishva Bharati University, Ladnun, Rajasthan and played a key role in its establishment.^[42] It was established under the spiritual patronage of Acharya Tulsi in 1991.^[43] Acharya Mahapragya served as head of this university since 1995. The University reportedly derived its spiritual strength and direction from him, as he was believed to be above any sectarian bias.^{[citation needed]} The university's objective is to revive truths and values hidden in the ancient Indian traditions in general and in the Jain tradition in particular. It provides platforms and infrastructures for doing research in various subjects and for the pursuance of doctorate degrees. One of the prime objectives of this University is to spread literacy in subjects like nonviolence and peace, Jainology, Sanskrit, Prakrit, yoga, meditation, and literature.^{[citation needed]} Regular degree courses leading to bachelors and masters degrees are presently being conducted.^[44]

Ahimsa Yatra (2001–2009)[link]

Acharya Mahapragya during Ahimsa Yatra.

The world's problems touched Acharya Mahapragya deeply.^[45] In response, he came up with the solution of Ahimsa Yatra, a journey on foot to advance the cause of non violence, was launched by Mahapragya 5 December 2001 at Sujangarh in Rajasthan.^[45] With Ahimsa Yatra, Acharyaji's mission is to train and spread nonviolence and its broad perspective to people. It is an endeavor to awaken a new faith in the infinite power of nonviolence. It aims at bringing the problems of all forms of violence into sharp focus.^[46] Its mission is to provide training for transforming the negative thoughts/emotions into positive direction. The spiritual aspect of non-violence training is to ignite the consciousness of non-violence and to cultivate the values of non-violence. And its practical aspect is the employment training for livelihood.^[47]

Having eschewed violence and pledged to refrain from killing innocent creatures; political leaders, social workers, and spiritual leaders came to him for advice.^[48] He took his Yatra from Gujarat to Maharashtra, Daman, Madhya Pradesh, Haryana, Delhi, some parts of Uttar Pradesh, Punjab, and Chandigarh.^[49] He passed through 87 districts of India, and covered more than 2400 villages, towns and cities, where he held meetings with many spiritual and political leaders and appealed for communal harmony. Approximately 40,000 volunteers were assigned to various responsibilities in their local areas.

This Yatra allowed him to come into direct contact with farmers and common and poor people of the villages which he visited. He stopped at all the small villages on his route and held open mass meetings. Through this public speaking, Acharyaji created awareness on the broad perspectives of nonviolence, unemployment eradication, leading a life free from drug addiction, bad habits, communal harmony, healthy living, and harmonious social and personal lives. Side by side volunteers spread out in different directions in order to establish personal contact with families afflicted by drug addictions, unemployment, and stress. These volunteers were then to stay behind in order to help solve the afflicted's problems. Verily the villages and towns trekked by the Acharya become centres of training in ahimsa.

The Yatra concluded January 4, 2009 at Sujangarh, the same place where it had been begun.^[50]

FUREC[link]

President of India, Dr. A P J Abdul Kalam's vision for a fully developed beautiful India with prosperous and harmonious life for its citizens, especially the youth, motivated enlightened spiritual and religious leaders who organized a Conclave under the aegis of Acharya Mahapragya at Surat on 15 October 2003, also the birthday of Dr. A.P.J. Abdul Kalam.^[51] The Action Plan discussed during the Conclave was documented and is known as 'Surat Spiritual Declaration' (SSD).

The SSD Action Plan envisages "Five Garland Projects". The emphasis of four projects was on celebration of inter religious festivals, multi religious projects, healthcare, and employment, imbibing value based education in schools and encouraging interfaith dialogue among religious/spiritual heads.^[52] In order to pursue these in a sustained manner and to coordinate all activities, a national level independent and autonomous organization managed by religious/ spiritual leaders as well as scholars and enlightened Citizens was set up. This organization was named "Foundation for Unity of Religious and Enlightened Citizenship' (FUREC). FUREC was launched by the President Dr. A P J Abdul Kalam on the birthday of Acharya Mahapragya, the 15th June 2004 at Rashtrapati Bhavan, New Delhi.^[53]

FUREC combines the objectives of the Surat Spiritual Declaration and President Dr. A P J Abdul Kalam's Vision 2020 and is a non-profit organization which was founded by 15 spiritual leaders.

Spiritual practices[link]

Meditation[link]

Mahapragya himself is a great practitioner of meditation. He has also written extensively on these topics. He started practicing mantra and meditation with his initiation to monkhood.^[54] In his twenties he started delving deeper into meditation and realized his profound interest for it. He used to practice it for hours and hours.^[55] His experience of meditation resulted in formulation of Preksha meditation system.

He also practiced Mantra chanting daily and became a Mantra expert with rich experience in it. He said from his experiences, the practice of Mantra can help people in awaking their hidden powers. Mahapragya used to practice Yogasana, Pranayama to keep himself fit.^[55] Mahapragya observed silence (Mauna) for more than three hours during the evening hours. Mahapragya used to be very conscious of his daily activity and meditative during all his activities like walking, eating, etc.^[56]

Mahapragya was an exemplary practitioner of Anekantavada and nonviolence.

Disciplines of monkhood[link]

This unreferenced section requires citations to ensure verifiability.

Mahapragya took five major vows as a part of initiation to monkhood at the age of ten. These Mahavrata are non-violence (Ahimsa), truth (Satya), non-stealing (Asteya), Chastity/Celibacy (Brahmacharya), and non-possession/non-attachment (Aparigraha). As a Jain Muni (monk), he traveled only on foot and could not make use of a vehicle unless and until he was incapable of walking. He did not eat or drink after sunset and before sunrise. He did not cook food but had to go out for alms. He accepted only vegetarian food. He did not own a house. He could not stay in a single place for long periods. He constantly had to change places and could only move in to a house with the owner's permission. He did not possess any thing except for few basic items like clothes and a bowl for alms.

Writing[link]

Acharya Mahapragya

Mahapragya started writing when he was 22 and did not cease until his death. He authored more than 300 books.^[57] These works deal with meditation and spirituality, the mind, the human psyche and its traits, the roots of emotions and their manifestation through behaviour, Mantra saadhana, Yog, Anekantavada, Non violence, and Jain philosophy and history.

In his book Art of Thinking Positive, he explored the root causes of negative thoughts and provided a methodology for its transformation.^[58] Some other book titles include Towards Inner Harmony, I and Mine, Mind beyond Mind, Mysteries of Mind, New Man New World, Mirror of Self. He analysed the hidden causes of emotions, the functioning of the human psyche, and the manifestation of the psyche through one's behaviour.^{[citation needed]}

Mahapragya formulated Preksha meditation and wrote extensively on this topic. In these books he described various techniques of meditations and their effects on the psyche, physiology, hormonal influences, the endocrine system, and the nervous system.^[59]

He has done extensive work on Anekantavada, the philosophy of non absolutism and relativity. He was a practitioner of this philosophy propounded by Lord Mahaveer which affirms that there is no problem that cannot be resolved with the application of Anekantavada. He showed ways how one can improve his thought process with Anekaant and use it for a peaceful life and co-existence.^[60] His book Anekanta The Third Eye discusses the details of the philosophy.

He has written many books on Jain Philosophy providing a serious material on Jain beliefs and vision. Jain darshan: manan and mimaansha is one of these creations and a research work in which Acharya Mahapragya elaborated numerous deep facets of the Jain belief system via a detailed interpretation. Another precise work is Philosophical Foundations Of Jainism. Shraman Mahaveer is biographical work on Mahaveer. Mahapragya tried to depict Mahaveer through his experience and achievements in meditation. Sambodhi is a rhymic conservation between Lord Mahaveer and the prince-monk Megha Kumar, in which Mahaveer enlightens the later. Mahapragya wrote extensively on the lives and philosophies of Acharya Bhiksu and Acharya Tulsi

Mahapragya made great contributions to Sanskrit through his poetry. Has also wrote poems and bhajans in Hindi. Ashruvina, Mukulam in Sanskrit and Rishabhayana in Hindi are some of his poetic creations.

Acharya Mahapragya wrote with great clarity. His sentences are short and his style was direct. He only suggested, he never forced his view. He may have asserted his belief, but his language is conscious of relativity even in expression. He often resorted to the passive voice. As one of his translator's once said "Between one full stop and the next sentence, a kingdom can be built".^[61]

Views[link]

Stand on religion[link]

Mahapragya says

"The religion which does not bring about a change in a man’s life, which does not impart peace to him, deserves to be thrown into the river Ganges rather than carried on as burden on one’s shoulders. Rituals or idol worship alone are not enough unless one’s conduct also gets transformed. Religion is not confined only to temples, mosques, or churches, but extends to the man’s day-to-day living as well."^[62]

"I believe in that religion which has moral values at its foundation and spirituality at its peak. I don't believe in that religion that doesn't have moral values and spirituality. I accepted that religion which made me physically, mentally, emotionally healthy. Religion is beyond rituals. Religion has the ability to solve our problems if you believe in pure religion."^[63]

Influence[link]

Rashtrakavi (National poet) Ram Dhari Singh Dinkar said “Mahapragya is a Modern Vivekananda. We have not seen Vivekananda, only heard and read about him. But now we can see Vivekananda through his Vision”.^[45]

Indian Prime Minister Atal Bihari Vajpayee has often stated: “I am a lover of Mahapragya’s literature”.^{[citation needed]} The Eminent Scholar of Philosophy, Dr. Daya Krishna has recognized Acharya Shri Mahapragya as the most knowledgeable person on the subject of Jain Logic.^{[citation needed]}

The famous Bangla writer Shri Bimal Mitra said: “I find new truth in Mahapragya’s work. When I read his books, I feel as if I write for the masses and he writes for me. If only I could have met him in the initial stages of my career, my literature would have had a new path to follow”.^{[citation needed]}

Dr. A.L. Bashim said: "While meeting Acharya Mahapragya, one gets the thrill of meeting the ‘Spiritual Ideal’ or the ‘Wonder that India was’".^{[citation needed]}

Awards and honours[link]

• Mother Teresa National award of peace by Inter faith Harmony foundation of India in 2005^{[citation needed]}
• Communal harmony award i.e. Sampradayika Sadbhavana Puraskar by Govt. of India in 2004^[64]
• Ambassador of Peace (London) by Inter Religions and international federation in 2003^{[citation needed]}
• Lokmaharshi by New Mumbai Municipal corporation in 2003^{[citation needed]}
• Indira Gandhi National Integration award in 2002^{[citation needed]}
• D.Litt by Netherland Inter Cultural Open University in 1999^{[citation needed]}

Death[link]

Acharya Mahapragya died on 9 May 2010 at 2:52 pm in Sardarshahar, in Churu district, the place where he gained monkhood. Subsequently, Acharya Maha Shraman was chosen the 11th acharya of Jain Terapanth, previously Acharya Mahapragya had made Acharya Mahashraman the Yuvacharya of the Terapanth sect at Gangashahar (Bikaner) in 1997.^[65]

See also[link]

• List of religious leaders in 2007
• List of Jains
• Sadhvi Kanakprabha

References[link]

External links[link]

Wikimedia Commons has media related to: Acharya Mahapragya

• Official site of Jain Shwetambar Terapanth

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Mahendra Kumar Roy (born: 31 December 1955) is a member of the 15th Lok Sabha. He was elected on a CPI(M) ticket from the Jalpaiguri Lok Sabha constituency.^[1]

The son of the late Harendra Kumar Roy and the late Nanibala Roy, he was born at Goriapara village in Jalpaiguri district. He is a B.A. and B.Ed. from A.C. College and A.C. Training College, Jalpaiguri.^[2]

He started political activities at the village level. He was in the gram panchayat during 1978-1988, was a member of the Panchyat Samiti 1993-1998, and a member of Jalpaiguri Zila Parishad 1998-2003.^[2] He was elected to the West Bengal assembly from the Rajganj Vidhan Sabha constituency in 2006.^[3]

References[link]

This article about a Communist Party of India (Marxist) politician is a stub. You can help Wikipedia by expanding it. v t e

Dalai Lama
Gendun Drup, 1st Dalai Lama
Reign	1391–1474
Tibetan	ཏཱ་ལའི་བླ་མ་
Wylie transliteration	taa la'i bla ma
Pronunciation	[taːlɛː lama]
THDL	Dalai Lama
Pinyin Chinese	Dálài Lǎmā
Royal House	Dalai Lama / Takla

The Dalai Lama is a high lama in the Gelug or "Yellow Hat" branch of Tibetan Buddhism. The name is a combination of the Sino-Mongolian word далай (dalai) meaning "Ocean" and the Tibetan word བླ་མ་ bla-ma (with a silent "b") meaning "chief, high priest".^[1]

In religious terms, the Dalai Lama is believed by his devotees to be the rebirth of a long line of tulkus who are considered to be manifestations of the bodhisattva of compassion, Avalokiteśvara. Traditionally, the Dalai Lama is thought of as the latest reincarnation of a series of spiritual leaders who have chosen to be reborn in order to enlighten others. The Dalai Lama is often thought to be the leader of the Gelug School, but this position belongs officially to the Ganden Tripa, which is a temporary position appointed by the Dalai Lama who, in practice, exerts much influence. The line of Dalai Lamas began as a lineage of spiritual teachers; the 5th Dalai Lama assumed political authority over Tibet.

For certain periods between the 17th century and 1959, the Dalai Lamas sometimes directed the Tibetan government, which administered portions of Tibet from Lhasa. The 14th Dalai Lama remained the head of state for the Central Tibetan Administration ("Tibetan government in exile") until his retirement on March 14, 2011. He has indicated that the institution of the Dalai Lama may be abolished in the future, and also that the next Dalai Lama may be found outside Tibet and may be female.^[2] The Chinese government was very quick to reject this and claimed that only it has the authority to select the next Dalai Lama.^[3]

[edit] The original use of the name Dalai Lama

In 1578 the Mongol ruler Altan Khan bestowed the title Dalai Lama on Sonam Gyatso. The title was later applied retrospectively to the two predecessors in his reincarnation line, Gendun Drup and Gendun Gyatso. Gendun Gyatso was also Sonam Gyatso's predecessor as abbot of Drepung monastery. However, the 14th Dalai Lama asserts that Altan Khan did not intend to bestow a title as such and that he intended only to translate the name "Sonam Gyatso" into Mongolian.

... many writers have mistranslated Dalai Lama as "Ocean of Wisdom". The full Mongolian title, "the wonderful Vajradhara, good splendid meritorious ocean", given by Altan Khan, is primarily a translation of the Tibetan words Sonam Gyatso (sonam is "merit").^[4]

The 14th Dalai Lama commented:

The very name of each Dalai Lama from the Second Dalai Lama onwards had the word Gyatso [in it], which means "ocean" in Tibetan. Even now I am Tenzin Gyatso, so the first name is changing but the second part [the word "ocean"] became like part of each Dalai Lama's name. All of the Dalai Lamas, since the Second, have this name. So I don't really agree that the Mongols actually conferred a title. It was just a translation.^[5]

Whatever the intention may have been originally, the Mongolian "Dalai", which does not have any meaning as a Tibetan term, came to be understood commonly as a title.

The name or title Dalai Lama in Mongolian may also have derived originally from the title taken by Temüjin or Genghis Khan when he was proclaimed emperor of a united Mongolia during 1206. Temüjin took the name Čingis Qāghan or "oceanic sovereign", the anglicized version of which is Genghis Khan.^[6]

Tibetans address the Dalai Lama as Gyalwa Rinpoche ("Precious Victor"), Kundun ("Presence"), Yishin Norbu ("Wish fulfilling Gem") and so on.^[7]

Sonam Gyatso was an abbot at the Drepung Monastery who was considered widely as one of the most eminent lamas of his time. Although Sonam Gyatso became the first lama to have the title "Dalai Lama" as described above, since he was the third member of his lineage, he became known as the "Third Dalai Lama". The previous two titles were conferred posthumously upon his supposed earlier incarnations.

Yonten Gyatso (1589–1616), the 4th Dalai Lama, and a non-Tibetan, was the grandson of Altan Khan.

The tulku tradition of the Dalai Lama has evolved into, and been inaugurated as, an institution:

The institution of the Dalai Lama has become, over the centuries, a central focus of Tibetan cultural identity; "a symbolic embodiment of the Tibetan national character." Today, the Dalai Lama and the office of the Dalai Lama have become focal points in their struggle towards independence and, more urgently, cultural survival. The Dalai Lama is regarded as the principal incarnation of Chenrezig (referred to as Avalokiteshvara in India), the bodhisattva of compassion and patron deity of Tibet. In that role, the Dalai Lama has chosen to use peace and compassion in his treatment of his own people and his oppressors. In this sense the Dalai Lama is the embodiment of an ideal of Tibetan values and a cornerstone of Tibetan identity and culture.^[8]

Verhaegen mentions the trans-polity influence that the Institution of the Dalai Lama has had historically in areas such as western China, Mongolia, Ladakh in addition to the other Himalayan Kingdoms:

The Dalai Lamas have also functioned as the principal spiritual guide to many Himalayan kingdoms bordering Tibet, as well as western China, Mongolia and Ladakh. The literary works of the Dalai Lamas have, over the centuries, inspired more than fifty million people in these regions. Those writings, reflecting the fusion of Buddhist philosophy embodied in Tibetan Buddhism, have become one of the world's great repositories of spiritual thought.^[9]

The current Dalai Lama is often called "His Holiness" (HH) by Westerners (by analogy with the Pope), although this does not translate to a Tibetan title.

Before the 20th century, European sources often referred to the Dalai Lama as the "Grand Lama". For example, in 1785 Benjamin Franklin Bache mocked George Washington by terming him the "Grand Lama of this Country".^[10] Some in the West believed the Dalai Lama to be worshipped by the Tibetans as the godhead.^[11]

History[link]

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Kublai Khan

Güshi Khan