142105 UE Pure cognition and complete knowledge (2022W)
Reading of text passages on the extraordinary cognitive abilities of a Jina
Continuous assessment of course work
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Registration/Deregistration
Note: The time of your registration within the registration period has no effect on the allocation of places (no first come, first served).
- Registration is open from Mo 29.08.2022 08:00 to We 28.09.2022 10:00
- Deregistration possible until Mo 31.10.2022 23:59
Details
max. 24 participants
Language: English
Lecturers
Classes
Do 10:00-12:00, SR 5 Institut für Südasien-, Tibet- und Buddhismuskunde (Universitätscampus, Spitalgasse 2, Hof 2.1, 1090 Wien), ab 6.10.
Information
Aims, contents and method of the course
Cognitive abilities that surpass common human experience, such as divine omniscience, clairvoyance, mind-reading or memory of past births belong to the inventory of many religious believes. In a number of South Asian religions, such abilities are believed to be within the range of human potential and the result of certain practices, among them mental techniques and physical exercises best known from Pātañjalayoga. Such uncovering or perfection of human potential is also attributed to Buddha Śākyamuni and Jina Mahāvīra by their respective followers.In the centuries after the life times of Buddha and Jina, Buddhist and Jaina intellectuals attempted to justify their notions on extraordinary cognitive abilities. This included an answer to the question how regular human cognition and extraordinary superhuman cognition might be related to each other? What could these means of cognition have in common, what criteria distinguish them?The Jainas were of the opinion that regular human cognition is shrouded in impeding factors and therefore limited to a restricted number of objects. When, however, the veil of all impeding factors is lifted, cognition is unfettered and capable to enlight all objects.The readings of this course will focus on expositions of these concepts in Sanskrit sources of the Jainas in the second half of the first millenium of the common era. The reading will commence with the earliest extant Sanskrit sources of the Jainas, i.e., the Tattvārthasūtra (ca. 4th century CE) and two early commentaries by the Digambara Devanandin and the Śvetāmbara Umāsvāti (5th/6th centuries).
Assessment and permitted materials
The assessment is based on the oral performance during the course (50%) and on a seminar paper (50%).Oral performance:
Participants are expected to prepare the assigned texts comprehensively and in depth, and to translate and interpret them independently, based on their exploration of the thematic context by means of the relevant secondary literature. Furthermore, participants are encouraged to engage in the critical discussion of selected secondary sources in the sessions.Seminar paper:
The paper (12 to 15 pages) should include the following: a) a translation of the passages taken up in the reading session (or a selection of them), that is, a documentation of the translation agreed upon in the individual reading sessions enriched with (b) annotations on linguistic questions and terminological choices based on secondary literature and (c) short introductory remarks on the context of the text passages from the point of view of literary history: From which work the passages have been taken? Which edition/s has/have been used? How can the discussions about the date of the author and its relevance for the history of philosophy be summarized in short? What is the context of the passage in the wider structure of the work?
Participants are expected to prepare the assigned texts comprehensively and in depth, and to translate and interpret them independently, based on their exploration of the thematic context by means of the relevant secondary literature. Furthermore, participants are encouraged to engage in the critical discussion of selected secondary sources in the sessions.Seminar paper:
The paper (12 to 15 pages) should include the following: a) a translation of the passages taken up in the reading session (or a selection of them), that is, a documentation of the translation agreed upon in the individual reading sessions enriched with (b) annotations on linguistic questions and terminological choices based on secondary literature and (c) short introductory remarks on the context of the text passages from the point of view of literary history: From which work the passages have been taken? Which edition/s has/have been used? How can the discussions about the date of the author and its relevance for the history of philosophy be summarized in short? What is the context of the passage in the wider structure of the work?
Minimum requirements and assessment criteria
Basic knowledge of Sanskrit is required for the participation. Depending on the preference of the participants the working language of the course will be either English or German.The grade is based 50% on the oral contributions and 50% on the written contributions.Grading scheme:
100-90% very good („sehr gut“: 1)
89-76% good („gut“: 2)
75-63% satisfactory („befriedigend“: 3)
62-50% sufficient („genügend“: 4)
49-0% not sufficient („nicht genügend“: 5)
100-90% very good („sehr gut“: 1)
89-76% good („gut“: 2)
75-63% satisfactory („befriedigend“: 3)
62-50% sufficient („genügend“: 4)
49-0% not sufficient („nicht genügend“: 5)
Examination topics
Extracts from primary literature and secondary literature, which are announced before the individual sessions.
Reading list
Introductory Secondary Literature
1) Jaini, P. The Jaina Path of Purification. 1979: “Mahāvīra’s Austerities and Enlightenment” (pp. 25-29.)
2) Dundas, P. The Jains. 2nd ed. 1992: “Omniscience” (pp. 88f).
3) Qvarnström, O. “The Jain-Mīmāṃsā Debatte on Omnisicience.” Studies in Jaina History and Culture. Ed. P. Flügel. 2006, pp. 89–106.
4) Balcerowicz, P. “Pramāṇas and Language. A Dispute between Diṅnāga, Dharmakīrti and Akalaṅka.” Journal of Indian Philosophy (2005) 343-400.Primary literature in translation
(a) Tattvārthasūtra 1.9–30 (overview of forms of cognition):
That Which Is. A Classic Jain Manual for the Understanding of the True Nature of Reality. Translated by N. Tatia. 1994: pp. 12–22.
(b) Ṣaḍdarśanasamuccaya 45f., 55–57 (overwiew of Jaina pramāṇa-theory):
Olle Qvarnström: “Haribhadra and the Beginnings of Doxography in India.” Approaches to Jaina studies. Ed. O. Qvarnström / N.K. Wagle. 1999: pp. 195f.Texteditions for the readings:Pūjyapāda’s Sarvārthasiddhi. The commentary on Āchārya Griddhapiccha’s Tattvārthasūtra. Ed. and translated [into Hindi] by Phoolchandra Shastri. (Jñānapīṭha Mūrtidevī Jaina Granthamālā: Saṃskṛta Grantha 13). Kāśī 1955.Tattvārthādhigmasūtrabhāṣyaṭīkā. (Shet Devchand Lalbai Jain Pustakoddhar Fund 67, 76). Ed. by H.R. Kapadia. Bombay: Jivanchand Sakerchand Javeri 1926, 1930.Moodle:
Some of this literature is available electronically on the moodle site for this course.Reference library:
The library for South Asian, Tibetan and Buddhist Studies will have a reference library ("Handapparat") for this course containing a selection of the above-mentioned literature as well as other literature.
1) Jaini, P. The Jaina Path of Purification. 1979: “Mahāvīra’s Austerities and Enlightenment” (pp. 25-29.)
2) Dundas, P. The Jains. 2nd ed. 1992: “Omniscience” (pp. 88f).
3) Qvarnström, O. “The Jain-Mīmāṃsā Debatte on Omnisicience.” Studies in Jaina History and Culture. Ed. P. Flügel. 2006, pp. 89–106.
4) Balcerowicz, P. “Pramāṇas and Language. A Dispute between Diṅnāga, Dharmakīrti and Akalaṅka.” Journal of Indian Philosophy (2005) 343-400.Primary literature in translation
(a) Tattvārthasūtra 1.9–30 (overview of forms of cognition):
That Which Is. A Classic Jain Manual for the Understanding of the True Nature of Reality. Translated by N. Tatia. 1994: pp. 12–22.
(b) Ṣaḍdarśanasamuccaya 45f., 55–57 (overwiew of Jaina pramāṇa-theory):
Olle Qvarnström: “Haribhadra and the Beginnings of Doxography in India.” Approaches to Jaina studies. Ed. O. Qvarnström / N.K. Wagle. 1999: pp. 195f.Texteditions for the readings:Pūjyapāda’s Sarvārthasiddhi. The commentary on Āchārya Griddhapiccha’s Tattvārthasūtra. Ed. and translated [into Hindi] by Phoolchandra Shastri. (Jñānapīṭha Mūrtidevī Jaina Granthamālā: Saṃskṛta Grantha 13). Kāśī 1955.Tattvārthādhigmasūtrabhāṣyaṭīkā. (Shet Devchand Lalbai Jain Pustakoddhar Fund 67, 76). Ed. by H.R. Kapadia. Bombay: Jivanchand Sakerchand Javeri 1926, 1930.Moodle:
Some of this literature is available electronically on the moodle site for this course.Reference library:
The library for South Asian, Tibetan and Buddhist Studies will have a reference library ("Handapparat") for this course containing a selection of the above-mentioned literature as well as other literature.
Association in the course directory
MASK3a UE b, MATB3b
Last modified: Mo 03.10.2022 12:29