@mastersthesis {3492, title = {De la convention {\`a} la conviction : Ban{\={a}}rasid{\={a}}s dans l{\textquoteright}histoire de la pens{\'e}e digambara sur l{\textquoteright}absolu}, volume = {Th{\`e}se de doctorat : Langues civilisations et soci{\'e}t{\'e}s orientales : Paris 3 : 2013}, year = {2013}, note = {

Egalement disponible {\`a} cette adresse : https://hal.archives-ouvertes.fr/tel-01112799

}, pages = {345}, school = {Universit{\'e} Paris 3 Sorbonne Nouvelle}, address = {Paris}, abstract = {

L{\textquoteright}{\oe}uvre de Ban{\={a}}rasid{\={a}}s (1586-1643), marchand et po{\`e}te jaina actif dans la r{\'e}gion d{\textquoteright}Agra, s{\textquoteright}appuie sur la pens{\'e}e du ma{\^\i}tre digambara Kundakunda (c. IIIe s. de notre {\`e}re) pour chanter la v{\'e}ritable nature du soi, intrins{\`e}quement pur, r{\'e}alit{\'e} supr{\^e}me d{\textquoteright}un point de vue absolu (ni{\'s}caya-naya). La condition la{\"\i}que de Ban{\={a}}rasid{\={a}}s l{\textquoteright}oblige pourtant {\`a} envisager aussi la religion d{\textquoteright}un point de vue conventionnel (vyavah{\={a}}ra-naya), aid{\'e} en cela par des {\'e}chelles de progression spirituelle m{\'e}nag{\'e}es par la doctrine jaina et d{\'e}crites notamment par Nemicandra (Xe si{\`e}cle). Il est int{\'e}ressant de suivre en diachronie l{\textquoteright}articulation entre les deux points de vue, depuis le Samayas{\={a}}ra, ouvrage fondateur de Kundakunda, jusqu{\textquoteright}{\`a} {\'S}rimad R{\={a}}jacandra, un saint personnage de la fin du XIXe si{\`e}cle, en s{\textquoteright}attardant particuli{\`e}rement sur les membres du mouvement Adhy{\={a}}tma dont Ban{\={a}}rasid{\={a}}s a {\'e}t{\'e} l{\textquoteright}un des plus brillants promoteurs.

The works of Ban{\={a}}rasid{\={a}}s (1586-1643), a Jain merchant and poet active in the region of Agra, is largely based on the thought of the Digambara philosopher Kundakunda (c. third century). The latter invited to search for the true nature of the self seen as the only reality from an absolute point of view (ni{\'s}caya-naya). The layman condition of Ban{\={a}}rasid{\={a}}s obliged him to consider also his own religion from a conventional point of view (vyavah{\={a}}ra-naya). He was helped by his discovery of the spiritual scales prepared by the Jain doctrine and described in detail by Nemicandra (tenth century). It is rewarding to look at the articulation between the two points of view in a historical perspective, from the Samayas{\={a}}ra, the major work of Kundakunda, up to {\'S}rimad R{\={a}}jacandra, a holy layman of the late nineteenth century, with a particular focus on the members of the Adhy{\={a}}tma movement whose Ban{\={a}}rasid{\={a}}s was one of the most successful instigators.
}, keywords = {digambara, Digambara philosophy, Inde pr{\'e}moderne, Jainism, jainisme, Kundakunda, litt{\'e}rature jaina, Premodern India}, url = {http://www.theses.fr/2013PA030068/document}, author = {J{\'e}r{\^o}me Petit} }