Bharatvarsh ka Itihas aur Jain Dharm

Author(s): Bhagmalla Jain
Publisher: Shree Sangh Patna
Catalog link: https://jainqq.org/explore/032644/1

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// zrI bItarAgAya namaH // bhAratavarSa kA itihAsa aura jaina dharma bIra saM0 2454 Atma saM0 33 sampAdaka bhAgamalla maudgala / mantrI, zrI AtmAnanda jaina TraikTa sosAyaTI } prakAzaka ambAlA zahara mUlya no zrAnA { vikrama saM0 2685 IsvI san 1928

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do zabda -++ pichale thor3e hI dinoM se bhArata varSa ke itihAsa ne bahuta se vikSa lekhakoM kA dhyAna AkarSita kara rakhA hai| kaI pustake likhI jA cukI haiM aura saMbhava hai abhI aura bhI likhI jA rahI ho| kisI ne rASTrIya pAThazAlAoM ke liye rASTrIya dRSTi se itihAsa likhanA karttavya samajhA to kisI ko hAiskUloM meM kisI dezIya bhASA ke ( urdU yA hindI) zikSA kA mAdhyama hojAne ne pustaka likhane ke liye prerita kiyaa| kisI ne choTe baccoM ke hradayoM meM itihAsa ke liye ruci utpanna karane ke liye kathA. oM ke rUpameM bhArata ke itihAsa kA saMkalana kiyA to kisI ne bhAratavarSa kA dhArmika itihAsa likhanA hI atyAvazyaka samajhA / ina sabhI sajjanoM kA prayatna stutya hai / vaha apane parizrama meM kitane saphala huye haiM isa kA nirNaya sukSa pAThako ke hAtha meM hai| parantu eka truTi to prAyaH sabhI itihAsoM meM dekhI jArahI hai| vaha yaha hai / "ki prAyaH sabhI vidvAnoM ne jaina dharma ke viSaya

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(kha) meM jo kucha likhA hai vaha azuddha aura bhramotpAdaka hai| isa kA kAraNa una kA jaina dharma athavA samAja se vidveSa nahIM kahA jA sakatA / kisI para niSprayojana hI "hRdaya-saMkIrNatA" kA doSAropaNa karanA pApa hai / parantu hama samajhate haiM ki bahuta aMzoM meM jaina dharma, samAja aura sAhitya kA paryApta jJAna prApta kiye binA hI yathAzakti usakA varNana karanA ina bhUloM ke laye uttaradAyI hai| pichale do sAloM meM hameM aisI kaI bhArata-itihAsa kI pustakeM dekhane kA avasara milA hai / sabhI ne apanI 2 yogyatAnusAra jaina dharma kA upayukta zabdoM meM varNana kiyA hai, aura karanA bhI cAhiye thA kyoMki yaha eka aisI bAta hai ki binA isa kA paricaya karAye koI pustaka sampUrNa nahIM kahI jA sktii| parantu sabhI ke vicAra prAyaH aparipakva aura saMzayAtmaka hI pAye gye| yahI pratIta huA ki vidvAna lekhakoM ne isa viSaya meM pUrvIya athavA pAzcAtya vidvAnoM kI sammatiyoM ko jina ko unhoM ne pragAr3ha parizrama ke pazcAt nirdhArita kiyA hai avalokana nahIM kiyA, aura nAhIM unhoM ne svayaM kisI jaina vidvAna se ina bAtoM ke jAnane kI AvazyaktA smjhii| itanA hI kyoM unhoM ne sarva sAdhAraNa ko suvidita do cAra sacco vAtoM se bhI lAbha uThAnA ucita nahIM smjhaa|

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(ga) .. hameM pustakeM dekha kara bar3A duHkha huaa| pAzcAtya vidvAnoM kI apekSA bhAratIya vidvAnoM kI ina kRtiyoM para hameM adhika duHkha huzrA / hama ne yaha ucita samajhA ki ina sajjanoM kI sevA meM sAmagrI pahuMcAI jAve jisase ina ke vicAroM kA parimAjana ho ske| santoSa hai ki hameM apane parizrama meM saphalatA hI milI hai arthAt sabhI lekhakoM ne punarAvRtti ke samaya ina truTiyoM ko dUra kara dene kA vacana de diyA hai aura eka do ke to saMzodhita saMskaraNa nikala bhI cuke haiN| agale pRSThoM meM aisI hI kucha pustakoM kA paricaya karAyA jaaygaa| hamArA abhiprAya isa se kevala yahI hai ki itihAsa premI sajjanoM ko vastusthiti se paricaya ho jAya / anta meM hama yaha bhI nivedana kara denA ucita samajhate haiM ki yadi kAI sajjana jainadharma kA vAstavika jJAna prApta karane kI iccha se hama se kabhI koI bAta pUchanA cAhe to hama yathA . zakti una kI sevA karane meM apanA ahobhAgya smjhege| isa avasara para hama saharSa apane parama mitroM-vidyA vAridhi zrIyut campatarAya jI, bairisTara, haradoI; zrI ajitaprasAda jI, ema0 e0, lakhanaU, zrI jagamandiralAla jI, *hameM yaha likhate huye prati duHkha hotA hai ki 13 julAI, 1927 ko jaina samAna kA yaha parama ujjvala ratna usa ke hAthoM se sadA ke liye china gayA hai| zoka ! ------ ---------------

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ema0 e0, indaura tathA lAlA kannomala jI ema0 e0 dhaulapura se kRtajJatA prakaTa karate haiM, kyoMki isI vidvanmaNDalI kI sahAyatA aura protsAhanA se hameM bahuta kucha saphalatA milI hai| prArthanA hai . ki ve sabhA para sadA isI bhA~ti kRpA banAe rkheNge| vinIta mantrI, zrI AtmAnanda jaina sabhA, ambAlA shhr|

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viSaya-sUcI pRSTha saM0 viSaya 1 hAIroDsa Av iMDiyana hisTarI-buka sekanDa 1 2 bhAratavarSakA dhArmika itihAsa-paM0 zivazaMkara mizra 77 3 dAstAne hiMda (hissA avala) makabUlazAhU va mahammada nAz2ara 4 bhAratavarSa kA itihAsa-paM0 raghuvara prasAdajI dvivedI 10 5 bhAratavarSa kA itihAsa-lAlA lAjapatarAya jI 100 6 bhAratavarSa kA itihAsa-prathama bhAga, zrI brajamohana zarmA

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zrI vItarAgAya namaH bhAratavarSa kA itihAsa aura jaina dharma 1-- hAI roDsa Ava iMDiyana hisTarI - buka saikaMDa / yaha pustaka aMgrejI bhASA meM hai| isake lekhaka hai mi0 eca0 ela0 o0 gairaTa, ema0 e0, AI0 I0 esa 0, profesara gavarnameMTa kAlija, lAhaura aura caudharI abdulahamIdakhAM ema0 e0, priMsipala gavarnameMTa kAlija gujarAta / aura prakAzaka hai lAhaura kI prasiddha pharma ataracaMda kapUra eMDa saMz2a / pustaka aMgrez2I skUloM meM aMgrez2I bhASA par3hAne ke liye likhI gaI hai aura paMjAba prAMta ke zikSA vibhAga dvArA svIkRta hai| pustaka bahuta bar3hiyA kAMgar3A para sundara TAipa meM vilAyata meM chupI hai| kahIM 2 sundara aura Avazyaka citra bhI diye haiM / jilda bhI sajIlI hai / isa kI eka prati hameM pharvarI 1625 meM prApta huI / pustaka

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( 2 ) meM anya viSayoM ke sAtha jainadharma ke saMbaMdha meM bhI kucha likhA huA thA (dekho pariziSTa naM0 1) / lekhaka mahodayoM ko choTe bAlako ko "zrI bhagavAn mahAvIra svAmI aura jainadharma" kA sAdhAraNa paricaya karAnA hI abhISTa thA / parantu isa cAra pRSTha ke choTe se lekha meM bhI aneka azuddha aura bhramotpAdaka bAteM thIM,ataH isa vicAra se ki choTe bAlakoMke komala aura svaccha hRdaya para koI mithyA saMskAra na baiTha jAve hamane ucita samajhA ki vikSa lekhakoM ko vastusthiti se paricita karake unhIM se isakA saMzodhana karAyA jaave| hamane donoM sajanoM kI sevA meM prArthanA kii| parantu zoka hai ki unhoMne usakA koI uttara na diyaa| unhoMne aisA kyoM kiyA yaha hama nahIM kaha skte| - jaba hamane isa taraha kAma nikalatA na dekhA to apanI usa ciTTIko chapavAkara paMjAba aura madhyaprAMta meM vitaraNa karane kA nizcaya kara liyA jisa se sarvasAdhAraNa ko isa lekha ke doSoM kA jJAna ho jAve / usa ciTThI kI akSarazaH nakala nIce dI jAtI hai| SHRI ATMANAND JAIN SABHA, AMBALA CITY. .... MARCH 10th, 1925. The Minister of Education, the Director of Public Instruction, Deputy Directress of Public Instruction,

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(2) all Deputy Commissioners, Divisional and District Inspectors of Schools, Inspectresses of Schools, Headmasters of Anglo Vernacular Board Secondary Schools, Managers of aided and unaided schools, in the Punjab and C. P., the Superintendent Borstel Institution, Lahore, and the Secretaries Text Book Committees, Punjab and C. P. SIR, MADAM, I have the honour to bring to your kind notice the publication noted below with the criticism of that' portion of the book which deals with the Jainism, running thus:-- "Highroads of Indian History--Second book ( School Series ) by H. L. 0. Garret, M. A., I. E. S. and Ch; Abdul-Hanid Khan, M. A., Principals of Govt. Colleges, Lahore and Lyallpore respectively, published by M/s Uttar Chand Kapur and Sons, Lahore." "As it was necessary the authors, have devoted some three pages to Jainism also, giving therein the life of Mahavira-its founder, as they say. But this account, we can safely say, is entirely unfounded, misleading, wrong, dealt with in a tone seriously injurious to the religious feelings of the Jain Community and bound to lead the public and the students to forin a wrong idea about the religion.

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The following are the few points out of many which are quite wrong, objectionable and worthy of re-consideration: 1. "We shall tell the story of Mahavira, who founded Jainism. ( page 12, lines 12, 13 ). 2. He joined an order of Monks founded by Parsvanath. ( page 12, last line ). 3. He remained a member of the order for several years, but could not obtain peace of mind. So when he was about forty years of age he cut off his connection with the order and founded a religious system of his own, called Jainism (page 13, para 1st). 4. He did not believe in God. (page 13, line 16). 5. That lifeless objects possess soul ( page 14, line 3 ). 6. Both the sects have their own sacred books and are on very bad terms with each other. (page 14, lines 11-12). 7. In course of time they have begun to worship the images of their twelve Ginnas-leaders ( page 14 lines 13, 14). 8. Their monks and nuns hang a piece of cloth over their mouths so that insects present in the air may not be breathed in and killed. (page 15,para 1)." . Now we shall deal with the points seriatim: 1. It is quite wrong according to the Jaina history as well as foreign authors. Mahavir was not the

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(p ) founder of Jain religion, but the 24th and the last Tirthankara. We quote below from the foreign writers: a. Mrs. Sinclair Stevenson, M. A., Sc. D. Dublin says in her book-The Heart of Jainism: "Parsvanath, the Tirthankar, who immediately preceeded Mahavira, may also have been a historical person. Very probably he did something to draw together and improve the discipline of the homeless monks, who were outside the pale of Brahmanism much as St. Benedict did in Europe. If so, he was the real founder of Jainism, Mahavira being only a reformer who carried still further the work that Parswanath had begun." ( page 48, para 1 ). b. "Mahavira was not an originator, he merely carried on, with but slight changes, a system which existed before his time, and which probably owes its most distinguishing features to a teacher named Parsva, who ranks in the succession of Jinas as the predecessor of Mahavira."--Encyclopaedia Britannica, XI edition, Vol. XV. page 127, first column. But according to the Jainas the founder of their religion, in this half cycle of time. (see foot note) was Rishabhdeva, the first of their 24 lords [Note] The Jaina belief is that the world is eternal. They have divided the time into two parts Utsarpini kal ( time of progress) and avsarpini kal

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( Tirthankaras ), although their version is that their religion is eternal. 2. The Tirthankars Jinas) do not become the disciple of any second person. They themselves obtain omniscence by meditation and then preach the same doctrines as their predecessors [previous Tirthankars] did. Parsvanath was the predecessor of Mahavira and the parents of the latter were the followers of the order of Parsvanath hence it follows that Jainism existed even before him and Mahavira was born of a Jaina family. At the age of 30 he rununciated everything and began practising penances and meditations as a Jaina Monk, on the same lines as Parswanath, the 23rd Tirthankara and his 22 predecessors did. 3. It is altogether wrong and baseless.Mahavira never joined and so could never give up any order. He never founded any system of his own. But after obtaining omniscence independently preached the same tenets as were preached by his predecessors. So the question of his giving up the order at the age of 40 and founding a religious sytem of his own does not arise but is obvious rather that Jainism did exist ( time of decline ) and then have again subdivided those parts into 6 parts called 6 Aras. In the third and fourth aras of the Utsarpini and avasarpinikal there happen to be 24 Jinas or Tirthankaras hence 48 in a.complete cycle.

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here even before Mahavira,as can be seen from the two quotations given above from Mrs. Sinclair Stevenson and the Encyclopaedia Britannica. 4. Jainas do belive in God but not as the Creator or the Destroyer of the Universe. According to them any soul may obtain perfection and thus become God. 5. The lifeless objects do never possess soul. There exist two clear divisions of animate and inanimate objects in the Jaina philosophy. Inanimate objects do never possess soul. They believe as Sir J. C. Bose and other modern scientists have begun to believe. 6. Both the sects have their own sacred books, no doubt, but treating with the same philosophy and history in different languages; Swetamberas mostly in Prakrit and the Digambaras in Sanskrit. But the ensuing remarks of the learned authors are quite objectionably and needlessly passed.Can the authors safely quote the names of any two branches of a religion where the trifling disputes are not going on temporarily or permanently ? But has any historian ever dared pass such remarks, or would one dare now when the feeling of the Hindus and the Mohammadans are rising so high against each other,especially when writing a book like this to be taught in schools, as a supplementary reader ? Can they quote

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a word or so from the books of either of them persuading the followers of the one to find fault with the other ? No and never, they can not quote any such line as in the following lines the worthy authors contradicted their allegations themselves. They say: "A Jaina is careful of life in every form. He tries to respect the feelings of his neighbours in every possible way. " ( page 14, lines 18 to 20. ] "The teachings of Jainism are binding upon every person of whatscever degree. The main principle is "Do your duty. Do it as humbly as you can." (page 15 lines 11-14. ] On the contrary,in spite of some cases in courts regarding their sacred places, the followers of both the sects are generally on friendly terms. They partake in the religious and social affairs of each other with out the least hesitation. Hence the authors are not ustified in this remark of theirs. 7. The authors are wrong even in saying that 1740 Jainas began to worship the images after Mahavira. They did such worship even before him. Of it there can be given many instances from ancient history. This is the popular belief of all the image worshippers. As to the second part of the statement this is quite a new invention of the authors. Much and quite abseless has been said at different times against Jain

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( ) ism, but this is quite a new thing. History,popular belief and Jaina version convey that the Jainas worship their 24 Jinas or Tirthankaras and not 12 as the authors say. 8. No doubt one sub-sect of the Jainas does so, but the other two do not, hence this is not the general practice, the idea which the words seem to give. The others keep a piece of cloth, folded like a handkerchief in hand, to be put in front of their mouth when speaking. In contradicting the statements of the learned authors we implore their indulgence to please publish an addenda corrigenda to the book to save the students and the general public from forming a wrong idea about this religion-the chief aim of writing books. Any other point, which the gentlemen will please refer to us will be gladly explained to them. Our request is that the book should not be introduced in any school and if already introduced in anly school, the headmasters will please discontinue it and that the book should be struck off the list of books prescribed for use in schools, until the authors correct the above statements regarding Jainism. I have the honour to be, SIR, Your most obedient Servant, (Sd. ) GOPI CHAND B. A., Vakil, President.

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( 10 ) Copy forwarded to the Editors of the papers in the Punjab and C. P. with the request that they would be gracious enough to please publish this letter in their respective papers. GOPI CHAND B. A., Vakil President. isakA bhAvArtha isa prakAra hai : Avazyaka hone ke kAraNa lekhaka mahAnubhAvoM ne jaina-dharma ke viSaya meM bhI tIna cAra pRSThoM kA lekha likhA hai / usa meM unhoM ne apane mantavyAnusAra jaina-dharma ke mUla pravartaka zrI mahAvIra svAmI kA caritra varsana kiyA hai / parantu hama yaha jora se kaha sakate haiM ki yaha lekha aprAmANika, bhramItpAdaka aura jaina samAja ke dhArmika bhAvoM ko Thesa lagAnevAlA hai / isa se janatA aura vidyArthiyoM ko isa dharma kA ThIka 2 paricaya nahIM ho sakatA / nIce kucha aisI bAteM dI jAtI haiM jo sarvathA azuddha, Apatijanaka aura punaH vicAraNIya haiM : 1- "hama jaina dharma kI nIva DAlanevAle mahAvIra kI kathA likhate haiM / " 2 - " vaha pArzvanAtha ke Tole ke sAdhuoM meM mila gye|" 3 - "vaha kaI sAla taka isa Tole meM sammilita rahe parantu unako mAnasika zAnti prApta nahIM huI, ataH jaba unakI Ayu 40 sAla ke lagabhaga thI, unhoMne isa Tole se apanA

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sambandha-viccheda kara liyA / aura jainadharma ke nAma se eka nayA dharma claayaa|" 4-"vaha paramAtmA ko nahIM mAnate the|" 5-"prANarahita ( ajIva ) vastuoM meM bhI AtmA hai|" 6-"donoM sampradAyoM kI apanI dhArmika pustake haiM aura donoM hI eka dUsare ke kaTTara zatru haiN|" 7-"kucha samaya ke pazcAt unhoMne apane 12 jinoM (tIrtha karoM ) kI mUrtiyoM kI pUjA karanA prArambha kara diyaa| -"inake sAdhu aura sAdhviyA~ apane muMha ko kapar3e ke eka Tukar3e se Dhake rakhate haiM, jisa se havA meM ke kIr3e zvAsa ke sAtha andara jAkara na mreN|" aba hama ina AkSopoM para eka 2 kara ke vicAra kareMge: 1-jaina itihAsa aura pAzcAtya vidvAnoM ke mata se yaha bAta asatya hai / mahAvIra bhagagana jaina-dharma ke mUla pravartaka nahIM, parantu 24 ve vA antima tIrthaMkara the| pAzcAtya vidvAnoM kI sammati dekhie:-- (ka) zrImatI siMkaleyara sTovanasana ema0 e0 esa0 sI0 DI0 Dabalina apanI pustaka "hArTa Ava jainiDama" meM kyA kahatI haiM:___ "tIrthaMkara pArzvanAtha bhI jo mahAvIra se pahile hue aitihAlika vyakti ho sakate haiM / bahuna sambhava hai ki unheN| ne brAhmaNa-mata kI sImA se bAhira ke yati samudAya ko maryAdA

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(12) meM sambandha karane ke lie yUropa ke mahAtmA benIDikTa kI taraha bahuta kucha kArya kiyA ho| yadi aisA hai to jaina dharma ke vahI mUla pravartaka hoge aura bhagavAn mahAvIra svAmI to eka sudhAraka mAtra hue haiM, jinhoMne pArzvanAtha ke kArya ko samunnata kiyaa|" (pRSTha 48, pai0 1) (kha ) mahAvIra ( bhagavAn ) mUla pravartaka nahIM the, unhoMne to kevala kucha thor3A sA parivartana kara ke eka aise mata kI vRddhi kI jo una ke samaya se pahile vidyamAna thA aura jisa ke mUlopadezaka bhagavAn pArzvanAtha the joki tIrthaMkaroM kI sUcI meM bhagavAna mahAvIra se pahile hue haiN|" (enasAIkalo pIDiyA briTainikA 11 vo saMskaraNa, 15 vo pustaka, pRSTha 127 pahalA kAlama ) __ parantu jainoM ke mantavyAnusAra kAla ke isa arddhacakra * meM bhagavAna RSabhadeva ne jo 24 tIrthaMkaroM meM prathama tIrthaMkara haiM, pahale pahala jainadharma kA upadeza diyaa| sAtha hI yaha bhI unakA mata hai ki unakA dharma anAdi hai| (r) jaina matAnumAra sRSTi anAdi hai / unhoM ne kAla ke do bhAga kiye haiM:- utsarpiNI athavA unnatikA kAla aura avapiNI athavA avanatikA kAla / aura ina donoM ko phira chaH chaH bhAgoM meM vibhakta kiyA hai jina ko pAre kahate haiN| ina meM se tIsare aura cauthe bAre meM 24 tIrthaGkara hote haiM arthAta utsarpiNI aura avasarpiNI kAla ko milA kara eka pUre cakra meM 48 tIrthakara hote haiN|

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( 13 ) 2-tIrthaMkara bhagavAn kisI dUsare puruSa ke ziSya nahIM huyA karata / ve tapasyA kara ke svayaM hI kevala jJAna ko prApta karake apane pUrvavartI tIrthaMkara ke hI siddhAntoM kA pracAra karate haiM / bhagavAn pArzvanAtha mahAvIra svAmI se pahale hue aura unake mAtA pitA bhagavAn pArzvanAtha ke mata ke anuyAyI the / isa se siddha hotA hai ki bhagavAn mahAvIra se pahile jainadharma kA astitva thA aura unhoMne jainakula meM hI janma liyA thA / 30 varSa kI avasthA meM unhoMne saba kucha tyAga diyA aura ve bhagavAn pArzvanAtha Adi pahale tIrthaMkaroM kI bhA~ti jaina muni rUpa meM tapasyA karane lage / 3- yaha sarvathA asatya aura AdhAra rahita hai / mahAvIra kisI Tole meM sammilita nahIM hue. ataH unhoMne kisI Tole ko nahIM chor3A | unhoMne apanA koI mata nahIM calAyA parantu svAdhIna rUpa meM kevala jJAna prApta kara ke unhone apane pUrvavartI tIrthaMkaroM ke siddhAntoM kA hI upadeza diyaa| ataH 40 varSa kI avasthA meM una kA eka matakA tyAga aura dUsare kI sthApanA kA prazna hI nahIM rahatA aura yahI pramANita hotA hai ki jainadharma una se bhI pahale bhAratavarSa meM phalA huA thA / 4 - jaina paramezvara meM vizvAsa rakhate haiM / una ke siddhAnta ke anusAra paramAtmA sRSTi kA karttA athavA saMharttA nahIM hai aura koI bhI AtmA pUrNonnati kara ke paramAtmapada ko prApta kara sakatI hai /

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(14) 5-ajIva padArthoM meM AtmA nahIM huA krtii|jain philAsphI meM padArthoM ke jIva aura ajIva spaSTa do bheda haiM / una kA vizvAsa ThIka vaise hI hai jaise ki aba sara jagadIzacandra bosa aura dUsare vaijJAnika mAnane lage haiN| 6-niHsaMdeha donoM saMpradAyoM ko apanI 2 dhArmika pustake hai, parantu bhASAmAtra kA bheda hai ora viSaya to donoM meM eka hI pratipAdana kiye gaye haiM / zvetAMbaroM kI pustake prAyaH prAkRta meM haiM aura digaMbaro kI saMskRta meN| ___ parantu lekhakoM ke agale zabda bar3ehI Apattijanaka aura anAvazyaka haiM / kyA lekhaka mahAnubhAva kisI bhI dharma kI aisI do zAkhAoM kA nAma lesakate haiM jinameM sAdhAraNa rUpameM choTo 2 bAtoM para jhagar3e nahIM hote rahate? to kyA kabhI kisI aitihAsika ne isa prakAra ke zabda kahane kA dussahAsa kiyA hai ? yA kyA koI Ajakala kara sakatA hai jabaki hiMdU musalamAnoM meM eka dUsare ke viruddha itanA joza phailA huA hai aura vizeSa kara skUloM meM par3hAI jAne vAlo kisI pustaka meM ? kyA yaha batAyeMge ki zvetAMbaroM athaSA digaMbaroM ko pustakoM meM se kahIM eka dUsare ke viruddha lar3ane jhagar3ane kA upadeza diyA gayA hai| nahIM kadApi nahIM ? to kyA Age jAkara yaha kahane meM ki "eka jaina saba jIvoM kI rakSA karatA hai / vaha saba prakAra se apane par3osI ke bhAvoM kA sanmAna karatA hai" aura jainadharma kI

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(15) zikSA sabhI zroNiyoM ke jainiyoM ke liye mAnya hai| unakA saba se bar3A siddhAnta hai:-"jitanI adhika vinaya se saMbhava ho sake apanA kartavya pAlana kro|" pUrvApara virodha to nahIM A jAtA? isa ke viruddha paraspara tIrtha sambandhI jhagar3e hone para bhI donoM saMpradAyoM ke anuyAyiyoM meM mitratA hai, prema hai| vaha Apasa ke dhArmika aura sAmAjika kAryoM meM niHsaMkoca bhAga lete haiM,ataH lekhakoM kA yaha kathana sarvadA anadhikAra ceSTA hai| 7-sujJa lekhakoM kA yaha kahanA ki jainiyoM ne bhagavAna mahA. vIra svAmI ke pazcAt mUrti pUjA Arambha ko-vastusthiti ke pratikUla hai| ve unase pahale bhI aisA karate the / prAcIna itihAsa se isake bahuta se udAharaNa milate haiN| aura laga bhaga sabhI mUrti pUjakoM kA aisA hI vizvAsa hai| parantu unake kathana kA dUsarA bhAga lekhakoM kI sarvathA naI khoja hai / jaina dharma ke viruddha vaise to bahuta kucha kahA jA cukA hai, parantu aisA Ajataka kabhI kisI ne nahIM kahA / itihAsa, sAdhAraNa vizvAsa aura jainadharma to 24 tIrthakara hI batalAtA hai 12 nhiiN| :-niHsaMdeha jainoM kI eka zAkhA aisA karatI hai, parantu bAkI do nahIM, ataH ina zabdoM se yaha na samajhanA cAhiye ki sabhI aisA karate haiM / bAkI donoM apane hAtha meM kapar3e kA

Page #22
(16) Tukar3A rakhate haiM, bolate samaya jise vaha apane mukha ke sAmane kara lete haiN| vidvAn lekhakoM ke isa lekha para TIkATippaNI karane se hamArA abhiprAya mAtra itanA hI hai ki isa zuddha kara diyA jAve jisase janatA meM isa dharma ke viSaya meM mithyA-jJAna na phaila jAye / vijJa lekhakoM se hamArI yahI prArthanA hai ki vaha zuddhipatra chapavAde aura yadi ve hama se isa sambandha meM kucha pUchanA cAhe to hama hara samaya unake praznoM kA uttara dene ko taiyAra haiN| ___ hamArI dUsarI prArthanA yaha hai ki yaha pustaka skUloM meM na par3hAI jAve aura jaba taka yaha ThIka na ho jAve ise skUlI . pustakoM kI sUcI meM sthAna na diyA jaave| bhavadIyagopIcanda bI0 e0 vakIla pradhAna yaha chapI huI ciToM kaI vidvAnoM kI sevA meM bhI bhejI gaI, parantu kheda hai ki mAtra do cAra sajjanoM ne hI isakA samucita uttara dekara hameM protsAhana diyA / nIce unake patroM kA bhAva diyA jAtA hai:-- 1-zrIyuta vidyAvAridhi mi0 campatarAya jaina vairiSTara / - haradoI / tA03-3-25. . "jayajinendra ! ApakA 27-2-25 ko patra milA, hAI...

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roDsa ko pustaka ko hAsyAspada azuddhiyoM kA Apane jo uttara diyA hai vaha bhI dekhaa| durbhAgya se isa prakAra ke lekha bahuta haiM aura maiM uttara likhate 2 taMga AgayA huuN| merI sammati meM isakA upAya yaha hai ki Key of Knowledge, the Practical Path sitt The Confluence of Opposites jaisIpustakoM kA khUba pracAra kiyA jAye / Apa eka 2 vyakti ke lekhoM ko kahAM taka zuddha kraayeNge| yadi vaha dhana jise hama mukaddamebAz2I meM luTA rahe haiM, isa prakAra kI pustakoM ke pracAra meM lagAyA jAve to hama adbhuta kArya karake dikhA sakate haiN| tathApi Apa ne acchA kiyA jo lekhakoM kA dhyAna isa ora AkRSTa kiyA / ........ 2-zrI ajitaprasAda jI, M. A. L. L. B. lakhanaU 13-3-25 / "gairaTa kI hisTaro sambandhI Apake chape patra ke liye dhanyavAda ! ..........."aApakA udyama prazaMsanIya hai| tathApi hameM sthAyorUpa meM eka saMsthA sthApita karanI cAhie jo jainadharma para kiye gaye yA kiye jA rahe prAraMpa kA samucita virodha kiyA kre|" . 3-zrI kannomala jI ema0 e0 jaja, dhaulapura / "jainadharma para kiye gaye mithyA AkSepoM ke prativAda-rUpa meM prakAzita zrApa kA patra milaa|

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( 18 ) jahAMtaka jainadharma sambandhI mujhe jJAna haiM Apake uttara ThIka haiN|......... Apake uttaroM meM maiM koI vRddhi nahIM karanA cAhatA / yaha bar3e zoka kA viSaya hai ki vidvAn lekhakoM ne jainadharma ke sambandha meM apane vicAroM ko prakAzita karAne se pahale kisI aise vidvAn se sammati nahIM lI jise jainadharma kA kucha bhI paricaya ho / isa prakAra ke azuddha aura nitAnta jhUThe lekhoM se bar3I hAni hotI hai, ataH zuddhasatya kI khAtira hI unako pAThya pustakoM meM se nikalavA denA cAhiye | Apa kA prayAsa sarvathA zlAghanIya hai / .." bahuta se jaina aura ajaina patroM ke sAtha 2 jainapatha-pradarzaka AgarA ne bhI mitIcaita vadI 8, saMvat 1681 vikrama ko apane patra ke pRSTha 408 para nimnalikhita noTa prakAzita kiyAH -- "zrAtmAnanda jaina sabhA, ambAlA dhyAna de / ukta sabhA ke sabhApati zrI gopIcandra jo vakIla ne eka noTisa paMjAba prAMta ke zikSAvibhAga ke padAdhikAriyoM ko isa Azaya kA diyA hai| zramara ( atara ) canda kapUra lAhaura vAloM ne jo bhAratakA itihAsa skUloM meM par3hAne ke liye prakAzita kiyA hai usameM jainadharma ke sambandha meM bhrama se kucha aisI 2 bAteM prakAzita kI haiM jinake kAraNa jainadharma ko bahuta dhakkA lagA /

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( 16 ) 8 sabhApati mahodaya ne usa itihAsa meM se = bAteM aisI chAMTakara usa noTisa meM rakkhI haiM jinase jainadharma kI adhika hAni hogI / Apane ATha bAtoM kA uttara bhI acchI taraha se usa noTisa meM diyA hai, jisako hama sthAna ke abhAva se isa samaya prakAzita karane meM asamartha haiM / yadi avasara milA to AgAmI kisI aGka meM prakAzita kareMge parantu hama zrAtmAnanda jainasabhA ambAlA ke mantrI - padAdhikAriyoM kA dhyAna 7 vai savAla ke uttara kI ora baiMcate haiM, jisameM unhIM ne yaha sAbita karane kI koziza kI hai ki jaina mUrtipUjaka haiM / hama ukta sabhA ke padAdhikAriyoM se yaha pUchanA cAhate haiM ki yadi Apake isa uttara kA khaNDana zvetAmbara sthAnakavAsI jaina saMsAra likhakara paMjAba prAMta ke zikSAvibhAga ke adhikAriyoM ke pAsa bheja deM to ApakI ina dUsarI bAtoM kA kyA prabhAva una para pdd'e| aise avasaroM para kucha vicAra aura viveka ke sAtha kAma lenA cAhiye / saMtoSa kI bAta to yaha hotI jisa prakAra mukhapatti ke sambandha meM jo unake AThaveM savAla kA uttara zrApane diyA hai usI taraha se dete / hameM AzA hai aura parNa bharosA hai ukta sabhA ke padAdhikArI isa para z2arUra dhyAna deNge| hama nahIM cAhate ki hama aise mahatva bhare huye sudhAra ke kAryoM meM kisI taraha kA jhagar3A upasthita kareM / parantu hama ata ko usI zra eNI meM haiM jisa zreNI meM Apa haiM / isI kAraNa se hamako bhI apane dharma kA abhimAna hai jaisAki Apa

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(20) ko| yaha hamane mAno ki hamArI samAja meM isa samaya jIvana nahIM hai| isase vaha saba saha rahI hai parantu usakI isa kamajorI se Apa samAna jIvana rakhanevAloM ko isa prakAra lAbha uThAnA kisI taraha se bhI ucita nahIM hai|" ___ hameM yaha noTa dekhakara kucha kheda huA / hamane nimnalikhita uttara bhejanA hI nizcita kiyA jo 'pradarzaka' ke vaizAkha vadI 7 budhavAra saM016H2 ke aGka meM pRSTha 340 para yUM chapA hai: dhyAna diyA" prAtmAnanda jainasabhA ambAle kA patra [priya mahAzaya ! jayajinezvaradeva ! ] jaina patha pradarzaka tA0 1-3-25 pRSTha 30% para pAekA noTa, jo Apane hamArI sUcanArtha likhA hai, dekhA / isake lie hama Apa ke AbhArI haiN| parantu kheda hai ki hamAre lekhoM se Apako duHkha huA, aura vaha bhI akAraNa ! hamane yaha kAma anyamatiyoMke bhanucita AkSepoM se jaina dharma kI rakSA ke nimitta hI kiyaa| hama isa bAta ko khUba samajhate haiM ki aise suavasaroM para ghara meM hI phUTa DAlanA buddhimattA nhiiN| ___ zrApa likhate haiM ki hama ne 7 ve savAla ke uttara meM yaha sAbita karane kI koziza kI hai ki jaina mUrtipUjaka haiM / hama kahanA cAhate haiM ki Apa ko bhrama huA / hama nIce mUla paMktiyAM hI likhe dete haiN|

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"The Jains are not supposed to believe in caste, but in modern times we find them as particular about it as anyother Hindus. They are divided into two sects,Svetambara, or white robed, and the Digambara, or naked. Both the sects have their own sacred books and are on very bad terms with each other." In course of time they have begun to worship the images of their twelve ginnas ( leaders ), though there is one division of the Svetambara, the Sthanakvasis, who reject the worship of images". artha:-jainoM kA Atibheda meM vizvAsa nahoM tathApi una meM mAjakala isa kA itanA hI rivAja hai jitanA dUsare hinduoM meN| ina ke do bheda haiM : zvetAmbara-sapheda kapar3A pahinanevAle, aura digambara, arthAt nagna rahanevAle / donoM kI apanI 2 dhArmika pustakeM haiM aura donoM eka dUsare ke virodhI haiN| kucha dinoM ke pazcAt unhoMne apane 12 jinoM kI mUrtiyAM banAkara pUjanA prArambha kara diyA, yadyapi zvetAmbaroM kI eka aisI zAkhA sthAnakavAsI bhI hai ki jo mUrtipUjA se inakAra karatI hai|" ina paMktiyoM meM lekhaka ne yaha bAta ThIka hI kahI hai ki

Page #28
( 22 ) zvetAmbara aura digambara jaina mUrtipUjaka haiM aura sthAnakavAsI nahIM / phira isa bAta para una ke sAtha matthApaccI karane se kyA lAbha ? jhagar3A to isa bAtako hai ki unheMAne zvetAmbara aura digambara jainoM para yaha doSAropaNa kiyA hai ki unheM ne mahAvIra svAmI ke pazcAt mUrtipUjA zrArambha kI / hama kahate haiM ki nahIM ve pahale se karate the, kyoMki mUrtipUjaka jainiyoM kA aisA hI vizvAsa hai| Apa aba svayaM hI samajha leMge ki hamArA uttara kahAM taka satya, pakSapAtarahita aura sarala hai / aura ApakA upAlambha kahAM taka ucita hai ? parantu isa se bar3hakara kheda kI bAta hai ki Apane yaha likhate hue bhI ki "1 - sabhApati mahodaya ne isa itihAsa meM se = bAteM aisI chAMTa kara usa noTisa meM rakkhI haiM jinase jaina dharma kI adhika hAni hogI / Apane 8 bAtoMkA uttara bhI acchI tarahase usa noTisa meM diyA hai / " 2- hama nahIM cAhate haiM ki hama aise mahatva bhare hue sudhAra ke kAryoM meM kisI taraha kA jhagar3A upasthita kareM / " hamAre lekha ko apane patra meM sthAna na diyA aura agale kisI zraMka meM, vaha bhI yadi avasara milA to, chApane ko kaha diyA / kyA hI acchA hotA yadi Apa hamAre lekha ko chApa dete, cAhe sAtha meM apanA yaha noTa bhI dete / yadyapi hamArA vizvAsa hai ki isa

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(23) noTa ko chApane kI AvazyaktA na thI kyoMki pahile patra dvArA hama se pUcha lenA ucita thaa| anta meM hama Apase prArthanA karanA cAhate haiM ki Apa isa prakAra ke jainadharma kI rakSA ke kAryo meM hamArA sAtha deM kyoM ki hama jainI pahile haiM, zvetAmbara, digambara yA sthAnakavAsI bAda meM / yadi eka bhAI apane kuTumba kI rakSA kelie kisI zatru kA mukAvilA karatA hai to dUsare bhAI ko usa kA sAtha denA cAhie na ki zatru para apane kuTumba ke chidra pragaTa karanA kyoMki aise saude meM donoM ko ghATA rahegA / Apa ke lekha se pratIta hotA hai ki Apako aisA saMkalpa thA / kRpayA isa saGkalpa ko sadA ke lie chor3a diijiyegaa| bhavadIya gopIcanda vakIla, pradhAna / " isa ke sAtha hI sampAdaka mahodaya kA noTa bhI dekhane yogya hai / Apa ne likhA hai :-- ___ "noTa-hama Apake zubhavicaroM kA hRdaya se svAgata karate haiM aura aise zubha kAmoM meM hama ApakI hara prakAra se sahAyatA karane ko taiyAra haiM parantu hama yaha batA denA ucita samajhate haiM ki anyAya aura pakSapAta kA sAtha hama kisI taraha bhI nahIM deskte| hamato yaha mAnate hai ki Apa hamAre bhAI haiM parantu kAma to javahI cale jaba Apa bhI hamako apanA bhAI smjhe| jabataka aisA nahIM hogA hamArA sudhAra nahIM hogA-(saMpAdaka)"

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(24) hAIroksa--pustaka ke prakAzakoM ne bhI hamAre patra ke uttara meM eka lambA caur3A patra (dekho pariziSTa naM0 2) chApakara unhIM logoM taka pahuMcAyA jahAM ki hamArA patra gayA thaa| isa patra meM unhoMne hama para yaha doSa lagAyA ki hamane yaha kAma jaldI meM aura kisI svArthI kI kupreraNAle unako hAni pahuMcAne ke bhAva se kiyA hai| hama unako vizvAsa dilAnA cAhate haiM ki isameM aisI koI bAta nahIM thii| __ 12 tArthaMkaroM vAlI bAta ko to vaha apane isa uttara meM chor3a ho gaye haiN| parantu hAM bAkI bAtoM ke viSaya meM unhoM ne apane pahale hI lekha kI puSTi karane kA prayatna kiyA hai| vaha kahate haiM ki jainasiddhAnta cAhe kucha hI kyoM na ho unako to kevala unhIM bAtoM se projana hai jo itihAsa kI kasauTI para parakhI jA cukI haiM ? unhoM ne zrI jogindralAla ( jagamandira lAla ) jI kI Outlines of Jainism kA bhI Azraya lenA cAhA hai| uttara dene ko to isakA bhI diyA jA sakatA thA parantu hamAre kaI eka mitroM yathA zrI campatarAya jI tathA lA0 zyAmacandrajI bI0 esa sI0, pI0 I0 esa0, haiDamAsTara gavarnameMTa hAIskUla jAlandhara zahara ne hameM yaha susammati dI ki vahasa ko na bar3hAkara prakAzako se milakara nipaTArA kara liyA jAve / yadi ve isa lekhako jaina siddhAntAnusAra zuddha karadeM to phira kisI prakAra ke Andolana kI AvazyakatA

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( 25 ) nahIM / unhoMne kucha zartiyAM bhI likha bhejI jo pariziSTa naM. 3 meM dI gaI haiN| ___ udhara lAlA zyAmacandra jI ne pustaka-prakAzakoM se milakara unase yahI bAta kahI ki ve apane isa lekha ko nikAlakara dUsarA zuddha lekha dedeN| hameM prasantA hai ki ve isa apane prayatna meM saphala huye aura prakAzaka mahAnubhAva ne ise saharSa svIkAra kara apano saujanyatA kA pramANa diyaa| idhara lA0 zyAmacanda jI aura unake paramamitra lA0 paramAnanda jI seTha ema0 e0 inakama Taiksa aphasara-jAlandhara ne nayA lekha taiyAra kiyaa| udhara se paJjAva ke zikSAvibhAga ke DAIraikTara kA bhI uttara aagyaa| jisameM unhoMne skUloM ko to yaha AjJAdI ki vaha lekhna na par3hAyA jAya aura pustaka prakAzakoM ko likhA ki ve apane isalekha ko "zrI AtmAnanda jaina sabhA ( ambAlA zahara )" ke patrAnusAra zuddha kreN| aura pustaka meM chApane se pahale TaiksTabuka kameTI se svIkRta kraale| ( dekheM pariziSTa 4, 5) / ataH vaha lekha lAlA zAmacandra jI ne prakAzakoM ko de diyaa| unhoMne lekhaka se anumati lekara TeksTa buka kameTI meM aura kameTI ke mantrI ne imAre pAsa isa abhiprAya se bheja diyA ki hama use acchI taraha dekha le aura aba bhI yadi parivartana kisI kI AvazyakatA ho to karA leN|

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(26) hama ne tInoM AmnAyoM ke vidvAnoM se sammati mA~gI aura unake batalAe anusAra phera phAra karake kameTI ko apanI svIkRti de dii| purAnA azuddha lekha nikAla kara pustakoM meM nayA zuddhalekha de diyA gayA hai| yaha nayA lekha pariziSTa 6 meM de diyA gayA hai| sAtha hI pariziSTa 7 meM vaha lekha bhI de die gae haiM jo hameM prakAzakoM ke patra ke uttara meM prApta hue the aura AzA hai ki anya lekhakoM ko bhI ina se jainadharma aura siddhAntoM kA bahuta kucha paricaya milegaa| isa avasara para hama saharSa apane parama mitroM aura sahA. yakoM jinakI zubhanAmAvalI nIce dIjAtI hai-isa saphalatA para badhAI aura unake kaSTa ke liye dhanyavAda denA apanA kartavya samajhate haiM aura prAzA karate haiM ki ve sadA isI bhAMti hamapara kRpA dRSTi banAye rakheMge:-- 1-vidyAvAridhi zrI campatarAya jI vairisTa ra, haradoI 2-zrI jagamandiralAla jI ema0 e0 jaja; indaura 3-zrI ajitaprasAda jI vakIla, lakhanaU 4-zrI kannomala jI ema0 e0, dhaulapura 5-zrI zAmacandra jI, jAlandhara zahara 6-zrI paramAnanda jI seTha, jAlandhara zahara

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( 27 ) 7-zrI kezavalAla jI premacanda jI modI vakIla, ahmdaabaad| -muni zrI subhadravijaya jI jinhoMne isa Andolana meM bahuta kucha yoga diyA aura / -sara jArja aiNDarasana bahAdura, ema0 e0, sI0 AI0 I0, DAirekTara zikSA vibhAga paJjAba ke prati bhI kRtajJatA prakaTa karanA hamArA kartavya hai| kyoMki hamArI isa saphalatA ke bahuta aMza meM ve hI kAraNa haiN| NE nA Indian SH TRAVALA GRAMMAR NDIAN MME TITHImasAmanA MMMM. AAM mvaliSAMA

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(23) pariziSTa naM. 1 THE FOUNDER OF JAINISM. MAHAVIRA. Two of the great religions of ancient IndiaBuddhism and Jainism-were both founded by men of noble birth who gave up their lives of comfort and devoted themselves to religion. Gautama founded Buddhism, and in this chapter we shall tell the story of Mahavira, who founded Jainism. Vardhamana Mahavira was a noble of the Lichchavi tribe who inhabited the country round the modern Patna. He was of a thoughtful nature, and being disgusted with the world, he joined an order of monks founded by Parsvanath. He remained a member of the order for several years, but could not obtain peace of mind. So when he was about forty years of age he cut off his connection with the order and founded a religious system of his own called Jainism. He travelled through modern Bengal an Behar preaching his doctrines to the people. Being of noble

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( PE ) birth he was well received by the ruling Kings of these countries. This made it easier for him to win converts to his religion. His religious order consisted of monks and nuns, besides laybrothers and lay sisters who waited upon them. He did not believe in God, and he rejected the idea that only men and animals had souls. According to him, even trees, stones, air and water were capable of feeling and were affected by pain and pleasure like living creatures. The main teaching of Jainism is the doctrine of Ahinsa, that is, to do no hurt to any kind of life. The belief that even lifeless objects possess souls makes the Jains even more careful about the protection of life than the Buddhists. The Jains are not supposed to believe in caste, but in modern times we find them as particular about it as any other Hindus. They are divided into two sects, the Svetambara, (.r white robed, and the Digambara, or naked. Both the sects have their own sacred books and are on very bad terms with each other. In course of time they have begun to worship the images of their twelve Ginnas ( leaders ), though

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( 20 ) there is one division of the Svetambara, the Sthanak-- Vasi, who reject the worship of images. A Jain is careful of life in every form. He tries to respect the feelings of his neighbour in every possible way. He is expected to exercise self--control and to live a hard, simple life. For instance, he cannot take any food after sunset. Their monks and nuns hang a piece of cloth over their mouths so that insects present in the air may not be breathed in and killed. They also carry a piece of cloth with which they are careful to wipe any place where they are about to sit down. This is to prevent their accidentally killing any tiny living bing that may be there. The teachings of Jainism are binding upon every person of whatsoever degree. The main principle is "Do your duty. Do it as humanely as you can."

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Certain Jains Allegation Refuted ACCORINGD TO HARD AND FAST HISTORICAL FACTS. ( 31 ) pariziSTa naM0 2 Mach 20th, 1925. The Minister of Education, the Director of Public Instruction, Deputy Directress of Public Instruction, all Deputy Commissioners, Divisional and District Inspectors of Schools, Inspectresses of Schools, Headmasters of Anglo Vernacular Board Secondary Schools, Managers of Aided and Unaided Schools in the Punjab and C. P., the Superintendent Borstal Institution, Lahore, and the Secretaries, Text Book Committees, Punjab and C. P. To SIR, MADAM, We have very carefully read the criticism offered by Mr. Gopi Chand, B. A., Vakil, in his Circular letter, dated March 10th, 1925, and have also re-read the passages in our book in the light of that criticism. We suspect that all this has been done at the instigation of some interested person; otherwise the nature

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(32) of the objections are quite baseless as shown below. We have to say in reply, that the gentleman is not justified in saying that our remarks on Jainism are entirely unfounded, misleading, wrong and injurious to the religious feelings of the Jain Community, etc. We regret to notice that the tone and the language employed by our critic rather betrays haste and savours ill-will on his part. For his satisfaction and that of the T. B. C., however we propose, in our reply to deal with each point seriatim and feel quite sure that it will convince the reader that our remarks on Jainism are not incorrect or besides the point. The views we have expressed are expresssd by standard writers no Indian History and will also be found in books on Indian History both in Urdu tand English which are already taught as Text books in Schools. Lastly we have to say that these remarks are in no way damaging or condemnatory to Jain religion. We shall deal with the points seriatim:---- 1. "We shall tell the story of Mahavira who founded Jainism". The critic objects to the above remark in our book and adds: It is QUITE WRONG according to Jain History as well as foreign authors. Mahavira was not the founder of Jain religion, but the 24th and the last Tirathankara. We quote below from the foreign authors:

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( 33 ) Mrs. Sinclair Stevenson, M. A., Sc. D. (Dublin) says in her book:-"The Heart of Jainism" : (a). "Parsavanath, the Tirthankara, who immediately preceded Mahavira, may also have been a historical person. Very probably he did something to draw together and improve the discipline of the homeless monks, who were outside the pale of Brahamanism, much as St. Benedict did in Europe. If so, he was the real founder of Jainism, Mahavira being only a reformer who carried still further the work that Parsavnath had begun." ( page 48. ) (b). "Mahavira was not an originator, he merely carried on, with but slight changes, a system which existed before his time, and which probably owes its most distinguishing features to a teacher named Parsavanath, who ranks in the succession of Jains as the predecessor of Mahavira."- Encyclopedia Britanica, XI edition, Vol. XV. page 127, first column. (c). "But according to the Jains the founder of their religion, in this half cycle of time was Rishabhdeva, the first of their 24 lords (Tirathankaras) although their version is that their religion is eternal." In reply to the above criticism we make bold

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( 4 ) to say that our critic does not seem to have read three passages between the lines. (i). Mrs. Sinclair Stevenson begins her own survey of Jainism with the story of Mahavira. She herself does not seem convinced of the mere traditional account of the origin of Jainism and consequently does not lend any positive support to the tradition of Parsavanath as a historical personage. She says, as quoted by our critic above and verified by us.:- "Parsavanath. personage." may have been a historical And again "very probably, he did something... Again "if so, he was the real founder..... 19 99 The other European authority quoted by our critic is the writer in the Encyclopaedia Britanica on Jainism. See (b) above. (ii). But it appears that the very first sentence of the paragraph from which the above quotation (b) is taken, has escaped the notice of our critic. It runs: "Jainism purports to be the system of belief promulgated by Vaddhamans, better known by his epithet Mahavira." Further down in the same

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( 24 ) article, on page 128, para 2, the writer continues: "It is related of the founder himself the Mahavir that after twelve years. penance he thus obtained Nirvana before he entered upon his career as a teacher." The Jains are at liberty to take any view, they please, about the origin of their religion and we do not dispute their view that Mahavira was not the founder of that religion but the 24th and the last Tirathankara, as urged by our critic. But we do not agree with him that it is quite wrong to say as we have said: "We now tell the story of Mahavira who founded Jainism", because, for all practical purposes, the standard writers on Indian History, if not the Jains themselves, consider Mahavira to be the founder and the greatest hero of Jainism. We have given above two quotations from the Encyclopaedia Britanica upon which our critic has also drawn for support ( vide (b) above ). But even this writer, as shown in the two extracts ( ii, above 'taken from the same artical on Jainism-even this writer is unconsciously inclined to accept the view that Mahavira was the founder of the religion. We give below a few more extracts from standard European writers : "Mahauira is usually regarded as the real founder of the Jain religion; and as we have very scanty information about the only one of his alleged

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( ) predecessors who may possibly have had a real existence, we are, in our investigation, almost forced to adopt this point of view."-Cambridge History of India, Vol. I, page 153. The late Dr. Vincent Smith in his "Early History of India," Oxford, 1914, page 29, says: "The Systems which we call Jainism and Buddhism hnd their roots in the forgotten speculations of the pre-- historic past, but, as we know them, were founded respectively by Vardhaman Mahavir and Gautam Buddha." In his later work "The Oxford History of India,' 1919, page 50, the learned author, while making a reference to Parsavanath as Mahavira's predecessor, observes: "But we need not trouble about the obscure precursors of Jainism and Buddhism, who may be left to the research of antiquarians." Such instances can be multiplied from the standard work of European writers on Jainism. But we can also find some support from the writings of recognized Jain authors, like Jogindra Lal Jaini, M. A., Judge, Indore State and President of the All India Jian Association. We come across a passage in his 'Outlines of Jainism', 1916, page 28, which runs thus: -"After fourteen yesrs of asceticism Mahavira felt that he had solved the riddle of human misery and was prepared to preach it to the world as Jainism."

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( 3 ) Lastly as the Jain point of view given by our critic in (c, above ) that the founder of their religion was Rishabhdera and that their religionis eternal etc; we have only one word to add. It is not peculiar of the Jains alone, but more enthusiast and the more orthodox members of a religious community, almost invariably, claim for their religion a far more antiquity than, perhaps, what can stand a sober and reasonable historical criticism. But the more sober, even amongst them, would allow some latitude for historical criticism. Mr. Jogindra Lal Jaini in the Outlines of Jainism," page 33, while summing up his conclusions regarding the antiquity of Jainism, says:--"Thus historical research allows the beginning and confirms the conclusion* of the sacred Jain tradition. Its main tenor has yet to be verfied." Now we do hope that our critics will be convinced that we are not alone in expressing the view that 'Mahavira founded Jainism' but this view is expressed by several recognized writers in their most recent and up-to-date Standard Work on Indian History, quoted above. These works, we must remember, are designed for the advanced University students and * * Conclusion i. e. Mahavira was the last Tirathankara who attained Nirvana 250 years after Parsavanath.

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( * ) if, even in such works, the tenor of discussion points to the conclusion that "Mahavira founded Jainism" then we will only ask our critic if he is justified in condemning our little primer for the statement:--"We shall tell the story of Mahavira, who founded Jainism" especially when he knows that it is meant for young boys who learn so little and forget so readily that it is always safe to avoid crowding them with too many details and obscure facts. III.The second and third points to which our critic sojects are. He [ Mahavira] joined an order of monks founded by Parsavanath." and "he remained a member of the order for several years, but could not obtain peace of mind. So when he was about forty years of age he cut off his connection with the order and founded a religious system of his own called Jainism." He then gives his own or Jain point of view. "The Tirathankaras (Jinas) do not become the disciple of any second person. They themselves obtain omniscence by meditation and then preach the same doctrine as their predecessors [previous Tirrthankaras] did. Parsavanath was the predecessor of Mahavira and the parents of the latter were the followers of the order of Parsavanath, hence it follows that Jainism existed even before him and Mahavira was born of a Jaina family.." Further he says: "It is altogether wrong and baseless. Mahavira never joined

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( 38 ) and so could never give up any order. He never founded a system of his own.... That Jainism did exist here even before Mahavira, can be seen from the two quotations given above from Mrs. Sinclair Stevenson, and the Encyclopaedia Britanica. 19 In reply to the above criticism we have to say that this may be Jain view that the Tirathankaras do not become the disciple of any second person and therefore it is altogether wrong to say that Mahavira at first joined the order of Parsavanath, etc. This may be Jain view, based on their sacred traditions and legends and the Jains are welcome to it. But for purposes of historical lessons one would not depend upon traditions alone. It is always safe to include in such lessons ascertained facts which have been accepted by writers of recogised merit. We would also like to point out for the information of our critic, that even here, he has failed to understand correctly the views of Mrs.Sinclair Stevenson. Mrs. Stevenson, herself, is in agreement with other European scholars that Mahavira first joined the order of monks, established by Parsavanath and then left it after some time and started on his own account as a religious teacher when he was about forty years of age. On page 33 of her book: "The Heart of Jainism," she says:-"Research seems to

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( 80 ) have established the fact that at eirst he ( mahauira ) belonged to the order of Parsavanath mentioned above, a body of medicants leading a more or less regular life, and that in accordance with their custom he wore clothes; but many Jains will not acknowledge that a Tirathankara could have belonged to any order even for ever so short a time; they agree however that for thirteen months he did wear one cloth. Further on page 3o she again observes: "And so before long Mahavira found the discipline af Parsavanath's monk to lax, and after a year he left them, to wander alone in a state of absolute nudity." Dr. Vincent Smith also lends support to the view expressed in our book. On page 5C, "Oxford History of India," he says:--"He ( Mahavira ) gave up his honourable rank and joined the ascetic order of Parsavanath in which he remained for some years. Becoming dissatisfied with the rules of that order, he started on his own account as a religious leader when about forty years of age. ....... In the course of his minstery he organized a new order consisting of professed friars and nuns, lay brethren and lay sisters." Even on his own admission our critic believes that the parents of the latter ( Mahavira ) were the followers of the order of Parsavanath. It is very

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[ 41 ] likely, therefore, that (Mahavira) when he left his home and set out for the life of a homeless monk. he joined the order of Parsavanath with which he was seqnainted before, IV. The fourth objection urged against cur book is that we have said: "He (Mahavira ) did not believo in God." Our critic urges that "Jains do believe in God but not as the Creator or the Destroyer of the Universe. According to them any soul may obtain perfection and thus become God !" . This point does not need any elaborate explanation on our part. The difference in the two views about Jain belief in God-as stated in our book and that expressed above by our critic is, in our opinion, slight though very complicated and one that involves highly technical and metaphysical discussion. Our critic, we do hope, would agree with us that such minute differences can not be intelligently grasped by young students for whom this small primer of Indian History is meant. We would also urge that, if, by God we understand, as an average intelligent man does, a Divine Creative spirit, Jainism is definitely atheistic. In their philosophy no place is reserved for God as such. Rather the belief in a Supreme Deity is empliatically denied. According to their belief, a most perfect man is God; 'for any soul', says our critic, that may obtain perfection can become God ! To quote again from Mrs. Sinclair Stevenson,

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[ 42 ] whom, among European writers, our critic seems to consider authority on Jainism--page 29, of "The Heart of Jainism"--The Jains do not believe in one Supreme God." Further a little below on the same page she observes: "For instance, the Jains can have no conception of the forgiveness of sin, for, to them there is no God against whom they have sinned". V. The fifth objection raised by our critic is against our remark: "The belief that even lifeless objects possess soul makes the Jains even more careful about the protection of life than the Buddhists." It is urged against us by our critic that "lifeless objects do never possess souls. There exist too clear divisions of animate and inanimate objects in the Jainic philosophy. Inanimate objects do never possess soul. They believe as Sir J. C. Bose and other modern Scientists have begun to believe." We have no quarrel with Jain philosoply or the Jain view of soul or the two categories into which they (divide the whole universe as Jiva, Soul; and Ajiva, non-Soul. It may be logically perfect or not perfect. But there is no denying the fact that it is extremely difficult to explain the Jain view of soul by the use of such commonplace words as lifeless or inanimate living or animate, etc. It is bound to lead to difference of opinion

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[ 43 ] ragarding the choice of words to explain and to make intelligible to young boys such a complicated technical and scientific view of soul as is taken by the Jains. The Jain belief of 'souls in water, air and mineral substances, like stones in a quarry or coal in a mine, etc., can only be explained in simple, plain language and made intelligible to young children, as we have d!one. Children of the age for whom these lessons aro meant are not capable of understanding such minute scientific principles and to them a piece of stone or a particle of earth is no better than a lifeless object and to tell them, according to Jain belief of soul, that these objects possess soul it will not be farfrom right. We make bold to say that ihere is nothing damaging to Jain religion in our remarks ( Nos. IV and V above ) and they do not in any way mislead a student as is alleged by our critic, or even lead him to form a wrong idea about Jainism. What we have said is that this belief that lifeless objects possess soul makes the Jain more careful about life than the Buddhists. This is rather creditable to a sect whose main doctrine is that of Ahinsa or harmlessnoss-non-injury to life. VI. The sixth objection against our remarks is "Both the sects have their own sacred books and they are on very bad terms with each other."

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[ 44 ] The gentleman himself admits in his criticism that the two sects have their own sacred books-one in Prakrit and the other in Sanskrit and Hindi. Of course we have never alleged that these books treat with different philosophy but it cannot be denied that there are minor differences in details or beliefs and rituals of the members of the two sects and that they have not always been on the best of terms. VII. In his last objection our critic says: "; We are wrong even in saying that the Jains began to worship the images after Mahavira." And adds that "they did such worship even before." In the first place we have never said so. All what we have said on page 14, is that "In course of time they ( Jains ) have begun to worship the images of their twelve Jainas, etc." To our critic's allegation "they did such worship even before," we would reply that any one who claims to have even a slight acquaintance with ancient Indian History,knows this patent fact that the image worship was introduced into India for the first time, after the Christian era, whereas Mahavira flourished in the 6th century B. C. It could not therefore have been introduced before his time. UTTAR CHAND KAPUR & SONS, The Publisher.

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[ 45 ] pariziSTa naM. 3 CORRECTIONS. 1."........ and in this chapter we shall tell the story of Mahavira, who founded Jainism." Let. this read as follows:-- "........and in this chapter we shall tell the story of Mahavira, who was the 24th and the last. Tirthankara of Jainism and who re-established Jainism, though he is erroneously regarded by some as the founder of Jainism." 2. "Vardhaman Mahavira was a noble of the Lichchhavi tribe....." Let this stand as "Vardhmana Mahavira was the son of a prince of the Lichchhavi tribe .........' 3.".......... he joined an order of monks founded by Parasvanath." Correction suggested: "........ he renounced the world and began to perform asceticism, as his predecessor Parasvanath and the other Tirthankaras and saints had done before him." 4. "He remained a member of the order for

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[ 46 ] several years, but could not obtain peace of mind. So when he was about forty years of age he cut off his connection with the order and founded a religious system of his own called Jainism." Correction suggested:-- "He practised severe asceticism for several years, but did not become an Arhata till the age of 42, when he acquired full enlightenment and wisdom. He then preached the truth of the Jain religion afresh to the people." 5. "He did not believe in God...." Correction suggested:-- "He did not believe in the doctrine of creation, and did not consider creative activity to be an attribute of God. ..." 6. "According to him, even trees, stones, air, and water were capable of feelding and were affected by: ......" Correction suggested:--- According to him, even trees possessed life, and there were souls also with bodies composed of a single element, earth, gaseous matter, water er fire; these souls were capaole of feeling and were affectde by,......"

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[ 47 ] 7. "The belief that even lifeless objects possess souls... .... 17 Should read: "The belief that even such low forms of life as those that had the elements for their bodies. "" 8. Both the sects. . . .and are on very badt erms with each other." Correct as follows: "Both the sects. . . . and worship many Tirthas in common which sometimes is the cause of litigation between them. 9. "In course of time they have begun to worship the images of their twelve ginnas. 99 Correction suggested: The Jains worship the images of their twenty four Tirthankaras ( Gods ), . . . . 10. "Their moks and nuns hang a piece of cloth over their mouths so that insects present in the air may not be breathed in and killed." Correction suggested: "The monks and nuns of the Sthanakvasi sect keep their mouths covered with a piece of cloth to prevent small invisible insects in the outer atmosphere from being killed by their hot breath."

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[ 48 ] pariziSTa naM. 4 Hrom, Sir George Anderson, Kt. C. 1. E.,M. A. Director of Public Instruction, Punjab. To, The Divisional Inspectors of Schools, Punjab. C. M. No. 5256 B. Dated. 23rd April, 1925. Sir, I have the honour to request you to inform the schools in your division that in the High Roads of Indian History, Book Second, published by Messrs Uttar Chand Kapur and Sons which was recommended as a supplementary reader for use in schools vide my circular no: 1/2878 B. Dated the 27th February, 1925, the chapter on"The Founder of Jainism"(Pages 12-15) should not form part of the school teaching as it con-- tains passages to which objection has been taken by the Jains. The publishers have been asked to revise the chapter and submit the same to Text Book

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[ 49 ] Committee for consideration before its inoorporation in the next edition. I have the honour to be, Sir, Your most obedient servant, Sd. J. E. Parkinson Assistant Director, for Director of Public Instruction Punjab. No. 5257 B. Copy forwarded to the President, Shri Atmanand Jain Sabha, Ambala, for information, with reference to his letter dated the 10th March, 1926. Sd. J. E. Parkinson Assistant Director, for Director of Public Instruction Punjab.

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[ 50 ] pariziSTa naM. 5 From, Sir George Anderson, Kt., C. 1. E., M. A., Director of Public Instruction, Punjab. To, Messrs. Uttar Chand Kapur & Sons, Publishers, Lahore. No. 5258 B. Dated 24th April, 1925. Gentlemen, I have the honour to inform you that thc chapter on "The Founder of Jainism" at pages 12--15 in the High Roads of Indian History, Book second, has been adversely criticised by several Jain Sabhas and found to contain passages objectionable to the Jains. It has, therefore, been decided that the passages objected to may be modified in the light of criticism made by Shri Atmanand Jain Sabha and that the revised chapter should be submitted to the. Text Book Committee for consideration before its incorporation in the next edition. The Divisional Inspectors of Schools have been requested to inform the schools in their divison that

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[ 51 ] the chapter under reference should not form part of the school teaching. - . I have the honour to be, Gentlemen, Your most obedient servant, (Sd.) J. E. Parkinson, Assistant Director, for Director of Public Instruction, Punjab...

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[ 52 ] pariziSTa naM0 6 -- MAHAVIRA & JAINISM. We have already given an account of Gautama and of the great religion founded by him. In this chapter we shall tell the story of Mahavira, who lived about the same time as Gautama and who was a great exponent of Jainism, another great religion of Ancient India. Vardhamana Mahavira was the son of a ruling chief of the Lichchavi tribe, who inhabited the country round the modern Patna. He was a great thinker and he gave up the world at an early age. He lived a hard and simple life for several years, till at the age of forty-two he is said to have acquired full and complete enlightenment. Thereafter he travelled through modern Bengal and Behar, preaching the doctrines of Jainism to the people. Being of noble birth, he was well received by the ruling kings of these countries. This made it easier for him to win converts to the religion he dreached.

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[ 53 ) His religious order consisted of monks and nuns, besides--lay brothers and sisters who waited upon them. He did not believe in God as the maker of the world, as a potter makes a pitcher or a gold smith a bangle. He believed that the world with its men, animals, birds, mountains, rivers, etc., existed from ever. According to him not only men but also animals, trees, birds, insects, and even lower forms of life, possessed souls, were capable of feeling, and were equally affected by pleasure and pain. The main teaching of Jainism is the doctrine of Ahinsa, that is, not to injure any kind of life as far as possible. The belief that even the lowest forms of life possessed souls makes the Jains particularly careful about the protection of life. The Jains are not supposed to believe in caste, but in modern times we find them as particular about it as any other Hindus. They are divided into two main sects the Swetambaras or the followers of the white--robed, and the Digambaras or those of the naked. The Jains offer worship before images of their twenty-four Tirthankaras ( Deliverers.) The Sthaakvasis, a sub-division of the Swetamberas, however, do not believe in such worship.

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[54] A Jain is careful of life in every form. He tries to respect the feeling of his neighbours in every possible way. He is enjoined to exercise self-contro! and to live a hard and simple life. For instance, he cannot take any food after sunset. The monks and nuns of the Sthanakvasi sect keep their mouths covered with a piece of cloth to avoid injury to the many invisible living organisms present in the air. They also carry a soft woollen brush with which they are careful to wipe any place where they are about to sit down. This is to prevent their accidentally injuring any form of life that may be there. The main principle of Jainism is, "Do your duty: do it as humanely as you can."

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[ 55 ] pariziSTa naM0 7 ( ka ) Dear Sir & Brother, Jai Jianendra. I am in receipt of your letter of the 6th Inst. which only arrived this morning, and I am rejoiced to hear that the publishers of the High Roads etc. are willing to adopt my suggestions in their book. But I donot understand what authorities they want me to cite. There is only one point that might be deemed to stand in need of authoritative views. The rest are mere matters of faith and general knowledge. I shall deal with them Seriatim as far as I am able to do so in a hurry. (1) That Mahavir Swami was not the founder of Jainism is now recognized by every scholar of note. See the Article in the Encyclopaedia of Religion and Ethics on Jainism. See also the notes of the speech of Dr. Hermann Jacobi, the great German Orientalist, in the January number of the Jain Gazette, 1914. See also the authorities collected by me in the Practical Path (Appendix ). Also sen Short Studies in the Science of Comparative Religion" by Forlong. The Historicity of Bhagwan Parasva Nath is not now generally questioned by learned *

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[ 56 ] writers, and the fact that Jainism was founded by the first Tirthnakara,Shri Rishabha Devaji is amply proved by the records of the rival creed namely Hinduism, which would never have acknowledged the Blessed Lord as one of their AVATARAS if he had not been an historical figure. It is not necessary for a writer of modern History to actually acknowledge the historicity of remote tradition, but he is then also not actually called upon to pronounce his opinion on them. The words "the twenty-fourth and" might even be omitted from the correction suggested by me; I shall not quarrel with that. Then the correction will simply read as follows: 66. .... and in this chapter we shadl tell the story of Mahavira, who was the last Tirthankara of Jainism and who re-established Jainism, though he is erroneously regarded by some as the founder of Jainism." (2) That Mahavira was the son of a king is scarcely open to question today, and I donot understand a historian who is not satisfied with the dictum of the learned in this respect, and who is merely writing a small book for school children! The writer may be referred to the Life of Bhagwan Mahavira by Babu Kamta Prasad where he will find the questions relating to the life of the Holy Tirthankara dealt with

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[ 57 ] from both the points of view, namely, tradition and' history. (3) This needs no proof. The observations of Dr. H. Jacobi in the Jain Gazette (English) for January 1914 will suffice to show the truth of the correction suggested. (4) The life of Mahavira will make this sufficiently clear; but 1 am tempted to ask what is the authority of the writers of the High Roads etc. for their absurd and insulting statement in this respect? (5) This needs no authoritative European pronouncement. It is simply a question of the Jaina tenets. Surely the authors must not write things about the religion of others without studying it. That the Jains deny the existence of God--"is a statement. which makes every Jain laugh." The correction sugg ested does no harm to the authors, view, but only removes the philosophical error which they have introduced in their work. In many of the Jaina works the author swould find the salutation: Om Shri Paramatmane Namah. Will the authors ignore this and say that the Jainas are ignorant of Paramtaman. ? (6) and (7) again are concerned the with matter of doctrine. Surely the authors ought to understand such simple terms as Prithvikaya,apa-kaya etc., which

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[ 58 ) do not mean earth, water and the like, but earthembodied souls, water-embodied souls, etc. It is not the Jaina view that all water,earth etc. are living objects, but that there are certain souls that have their organism composed of one element, earth, water and the like. This is simple enough. (8) again is not one that requires the authority of a Jacobi or Buhler to be established. It is a great pity that litigation has arisen in the past and is also going on now between the two communities in certain places with respect to the rights and modes of worship, but the authors ought to know that it is merely a legal dispute and no more. The writer of this note is a Digambara Jain and is writing to a Swetambara Samaj through its Hon. Secretary who is himself a Swetambara Jain. Is not this fatal to the theory oi our authors ? Last year when I was conducting the Sikherji case at Ranchi, I frequently called upon the Swetambari party and they returned my visits in quite a friendly spirit. At the close of the case I gave a small party also which was responded to cheerfully by those of the Swetambris who were able to come, and in the end we paid a joint visit to the local institutions there. (9) That is the authority of the authors, for the

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[ 59 ] statement that the Jains began to worship the images Junnas. of their twelve It is a cofused muddle which they have created out of their unsettled thoughts. Are they able to point out when the Jains took to worshipping for the first timc ? And who are these Junnas ? The Jains donot worship any Junnas ! and the number of the Gods they worship is twenty four, not twelve ! Am I required to cite Eqouropean authority for this view also ? Any day the authors can satisfy themselves as to this if they care to find out the truth. I wonder where they got these ideas from which they are now putting forth in the form of history, and with all the unbending authority of history I am glad they have shown an inclination to adopt my suggestions which on mature reflection they will find to be quite harmless to their reputation as historians. But I really suspect they will add to their fame as thoughtful writers. This is the proper spirit, and I am always ready to admire the writer who does not hesitate to acknowledge his slips and to make amends for the same. I am proud of the interest you have taken in this matter, and feel that if all Jainas will work in the same spirit the misconceptions provailing about

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[ 60 ] our noble religion will soon be dispelled. Inconclusion I beg to remain. Yours sincerely and fratermally Champat Rai Jain Indore 6th April, 1925 Dear Sir, I have read the publisher's letter. At present I am pot prepared to say that the Authors have a deliberate intention to insult or injure the Jains or their religion. But, I fear that having written what they have written and having got it published, they want to defend even what they would not have written,if they knew Jainism and the susceptibilities of Jains better. On the whole, their position is that their book is meant for small school boys, and therefore points of historical and philosophical controversy cannot be discussed in it as being beyond the mental range of the boys. I entirely agree. But that does not justify our giving one side of a controverted theory or fact, as if it were an established conclusion of mosi up-to-date research. But on their own showing this is

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[ 61 ] just what they have done. Religion,after all, is a matter of Faith, whether it is Jainism, Hinduism, Christianity or Mahomedanism. Here indeed we By faith and faith alone embrace Believing where we cannot prove. No one has any right to dictate or distort the religion of another in any way on any ground of research or on any pretext, real or fancied, whatsoever. The very best thing for a man is not to write about any one else's religion. The next best thing is to get one's own writing revised by a follower of the religion, as was done, wisely and in a true spirit of brotherly religion, by the Rev. J. N. Farquhar D. D. who came from Oxford to London in 1913 purposely to show me his account of Jainism for a series of lectures in America. The third best thing for an author is to acknowledge his mistake and to withdraw his publication or to make other suitable amends. I fear the authors have failed in all these three also. As to their reply, it is untenable on almost all points. How it is so, I give below.

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[ 62 ] I. "We shall tell the story of Mahavira who Founded Jainism." They do not give their authority for the wrong statement. The statement is wrong in a Primer for boys. In a bigger book for scholars the statement may be understood to mean merely that Jainism as known today is due to Lord Mahavira, the 24th Tirthankara of the Jains. In any other sense, the statement that Lord Mahavira "founded" Jainism is a gross error. Mrs. Stevenson and her "Heart of Jainism" are given as authorities on Jainism. What the Jains and I think of the book is given in my long Review of the heart of Jainism* written in 1917, at the desire of Prof. Widgery,Editor of the PhiLOSOPHICAL REVIEW, Baroda. It was published in the JAINA GAZETTE, Madras. The article in ENCYCLOPAEDIA BRITTANNICA is an old affair, and Jaina study has advanced much farther now. Dr. Vincent Smith was a more modern English authority on Hisotry. The latest edition of his Oxford History of India certainly does not bear out the contention of the authors. * Can be had from the Secretary, Shri Atmanand Jain Tract Society Ambala City. for /4/

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[ 63 ] The authors pay me the oompliment of quoting me and considering me as a "more sober" though "enthusiastic and orthodox member of the community". But there is nothing in my book (Outlines of Jainis m 1916, Cambridge University Press) to support the dictum that Lord Mahavira founded Jainism. Indeed the whole book, carefully read, is a persistent refutation of the authors' position E.G. p. xxvii II 9--10 "Twenty-four Tirthankaras or guides arose." p. xxxiii 11 ctseqq "Thus we see that Maha vira was not the founder" Then, at the same p. xxxiii, I start with the * historicity of Lord Neminath, the 22nd Tirthankara and a cousin of Sri Krishnaji, of the immortal Bhagvad Gita. Dr. Straus supported me in this in a lecture in Benaras in 1914. At p. 23 of my book, by "main tenor", I mean the detailed Historicity of the other 20 Tirthankars. Therefore it is wrong in truth, history and religion to teach school boys that Lord Mahavira Founded Jainism. II & III. "He ( Mahavira ) joined an order of monks founded by Parasvanath" and "He remained a member of the order for several years, but could

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[ 64] not obtain peace of mind. So when he was about forty years of age he cut off his connection with the order and founded a religious system of his own called Jainism." If the authors reply is correct, it comes to this that they insist upon giving Jaina religion and Jainism an import of their own, which is contrary to the time-honoured tradition and deeply-cherished belief of Jains. No one has a right to do this. When every community, however small and backward, has its own educated men, why not ask them to write, or revise anything that is written, about their sacred beliefs and rites? A Primer for school boys should contain nothing controversial or painful to a religious community. There is no justification or use for the Authors to include such statements in the Primer. IV. "He (Mahavira) did not believe in God." This is a cruel libel; an insulting defamation. Jainism does believe in God-hood and Gods. It is not atheistic. My account of this position is quite brief. "As compared with most other religions, it is important to notice that Jainism has a very definite

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( 84 ) and uncompromising attitude towards the concep. tion of God. It is accused of being atheistic. This is not so, because Jainism believes in Godhood and in innumerable gods but certainly Jainism is atheistic in not believing its gods to have created the Universe. Creation implies Volition, a desire to create. A desire can only relate to some thing or fact which is not but ought to be; therefore it implies imperfection. And God cannot be imperfect. This is the most common-sense argument against the theory of God as the Creator of the Universe. In a word, believers in the creation theory make God a man, bring him down to the level of need and imperfection; whereas Jainism raises man to Godhood and inspires him to reach as near Godhood as possible by steady faith, right perception, perfect--knowledge, and, above all, a spotless life." V. "The belief that even lifeless objects possess soul makes the Jains even more careful about the protection of life than the Budhists." Any one who knew even the most elementary A BC of Jainism could not commit this absurd mistake. The authors' reply is equally absurd. Jainism is simple. It believes in 2 kinds of substances : Living and non-Living. Souls alone are living substances How can then "lifeless objects possess souls" ? This absolutely wrong assertion cannot be justified by

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( 6 ) pleading that the authors made it to applaud the Jainas for Ahimsa. VI. "Both the sects have their own sacred books and they are on very bad terms with each other". Where is the necessity to teach this to "children of the age for whom these lessons are meant" ? If you teach this, then give the truth in all its details. But that is too much for the age and mind of such "children". It is instruction of this sort which evokes and justifies the acid criticism of men like Wells on the futile hollowness and fatuity of our modern educational methods. VII. "In course of time they (Jains) have begun to worship the images of their twelve Jinnas etc." Jainas do not worship "the Images of 12 Jinnas". The details and history of Image worship among Jainas is a study by itself. I know little about it. But even to the superior knowledge of the Authors I can not concede that their above statement is right. As it stands it is certainly wrong and misleading. Why "in course of time" and why "12 Jinnas ? Something about Jaina worship is given in my book. Religious polemics are against my temperament. think the essence of Jainism is

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( NG) "satveSu maitrI guNiSu pramoda, kliSTeSu jIveSu kRpA paratva / mAdhyastha bhAvaM viparIta vRttau, sadA mamAtmA vidadhAtu deva // In conclusion, brotherly pain prompts the qnestion why the pen of scholarship should be used to encourage Controversy and Bitterness, instead of promoting Co-operation and Brotherliness. If any remarks of mine offend or pain the Authors, I beg their forgiveness. Unless it be to praise or believe it, I would not deal with Hinduism, Christianity or Mahomedanism, as Jainism is dealt with in the Primer. 55 Yours Sincerly, Jogmander Lal Jain Bar--at--Law Wan 55 & 46

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( 68 ) HIGH ROADS OF INDIAN HISTORY, The so-colled refutation, by the publishers of the above book, of the objections raised by Jains to the misleading, incorrect and unfounded statement regarding the Jains and Jainism as published in the above o ok, is clearly a piece of special pleading, and when closely examined serves to demonstrate the strength and gravity of the objections. 2. The initial suggestion that the objections have been raised "at the instigation of some interested person, is obviously baseless and without the slightest founda. tion If you have a weak case, absuse your adversery" may be a trick of the trade, but it is a vile and dirty trick indeed. The publishers have not stated a single fact from which any ill--will, self-interest, or rashness of the objections can possibly be inferred. The selfinterest of the Publishers, on the other hand, is quite obvious, and it is clear why they should defend the unpardonable features of the book. 3. The quotations from Mrs. S. Stevenson, the Encyclopaedia Britannica, Dr. Vincent Smith and Mr. J. L. Jaini, themselves show that the absolute unqualified assertion in the book that Mahavira founded Jainism is unfounded, and wrong and should not have been made in derogation of what has been universally

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( EUR ) admitted to be one of the most ancient religions of the world. The attempt to mislead the rising young generation of India and to create false notions in their mind, derogatory to Jainism is simply unpardonable. The first impressions on young minds are deep and difficult of being removed. If the authors bad really taken the trouble of reading even what the publishers now refer to, and were not possessed of any bias or prejudice or religious bigotry, they would certainly and naturally have written in a different strain. Ordinarily speaking, when one attempts to describe the religious beliefs of any class of people, he should throughly study their religious books and base his description upon what is stated in those books. It may be sometimes permissible to criticise such beliefs, but such criticism should bo reserved for special treatises, and is wholely unjustifiable in an elementary historical reader. Again if the authors did not care to study Jain religious books, which have been published in large numbers, and contented themselves with reading only what the publishers refer to, they should have found no difficulty in stating that "the Jains believe that their religion is eternal, and that it was preached and promalgated at various periods in every cycle of time by 24 deified saints whom they called...... Tirthankaras". Some historians however regard Mahavira as its founder, and others think

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( 70 ) that Parshvanath the Tirthankara, who preceeded him, and after whom is named the Parasnath hill, the most sacred place of pilgrimage to the Jains, was also a historical personage". The beliefs of the Jains and the research of scholars cannot be called "matters of detail and obscure facts" which may safely be avoided. 4. If the authors did not know their facts well and did not try to study Jainism the paragraph "He, Mahavira joined an order of the monks founded by Parshvanath and remained a member of the order for several years, but could not obtain peace of mind. So, when he was about forty years of age, he cut off his connection with the order and founded a religious system of his own called Jainism", may well have been omitted as a matter of detail, un-necessarily crowding the mind of young students. 5. The metaphysical discussion as to what is meant by god and as to whether the Jains believe in God or not may also have best been left out in an elementary historical reader. If the authors had cared to study Jainism they could not have failed to benefit from the well-known work of Mr. Herbert Warren, named"Jainism not Atheism". 6. The statement that the Jains believe that even lifeless objects possess soul is quite indefensible on the face of it. It is absurd and a contradiction in terms. The

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los ) statement could only make Jainism appear luidicur ous to yonng impressionable minds and has no other justification for its existence. The passage may well have been avoided as a matter of needless detail in an elementary historical reader. Indeed it is difficult to conceive why the authors should have attempted to explain and make intellegible to young boys what the publishers call a' complicated, technical and scientific view of the soul." 7. The statement that "the two seets of the Jains are on very bad terms with each other" could only be intended to humiliate the Jains. What religion is there on the face of the world in which there are no schisms and the subsects of which have not disagreed among them selves. The civil litigation among the two Jain sects is nothing when compared to the inquisition tho Karbala, and the quite recent stoning to death of a Quadiani in Afganistan. No writer of an elementry history, however would ever think of emphasizing such matters. 8. The question of image worship by Jains is also of a highly philosophical character and may best have been avoided. It is only likely to intensify bigotry and prejudice. The publishers have given no reference at all for their so called patent historical fact, that image worship was introduced into India after the Christian Era which is gross mis-statement.

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uz ) 9. The statement that the Jains worship twelve Jinas only exhibits the utter ignorance, carelessness and indifference of the authors about the elementary prineiples and tenets of Jain philosophy, theology and metaphysics. 10. The attempt to mis-represent and ridicule an admittedly ancient religion of India and the attempt to create feelings of enmity and hatred against Jain community is highly refrehensible and the department of public instruction should adopt immediate and adequate measures to prostrate such attempts. The above points may be summarised as follows: 1. The statement that Mahavir founded Jainism is inaccurate and misleading. 2 Tho statement that Mahavir joined an order of monks founded by Parshvanath and failing to obtain peace of mind there left it after several years and founded Jainism is also wrong and unnecessary. 3 The statements that Sains are atheist, that Jains believe in lifeless objects possessing soul, that the two sects of Jainism are on very bad terms with each other, that they commenced to worship images and that they worshiped 12 Jinas are also wrong, likely to

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( 63 ) intensify prejudice and bigotry and to create feelings of enmity or hatred against the Jaina community in young impressionable minds and should have been amitted in elementary historical readers. ( Sd. ) Ajit Prasad, Vakil of Lucknow.

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( 63 ) pariziSTa naM0 10 DHOLPORE. 4-4-25. Dear Sir, I have already communicated my views on Jainism which are the same as yours. The circular letter of the publishers now reed. from you is unconvincing and aims at perpetrating the errors that have been pointed out in your circular letter in the interest of truth. The publishers seek to justify their incorrect and misleading views on the ground that others before them have done the same. No foreign writer, however eminent he or she may be, can be relied upon in such matters unless he or she gives in full the reasons of his or her differing from the traditional views of the followers of that religion. A blind man leading a blind man, can constitute no justification. If other European writers have fallen in the same mistake they are all to be condemned. We hold no briefs for Smith, Sinclair or their !likes. Their views, unless fully explained in the light of discoueries are dogmatic, and no writer has the previlege of misleading the boys of a religion that they profess. The publishers ouht to thankfully acknowledge their

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( 64 ) mistake and issue a correction sheet. They are totally wrong in asserting that image worship was introduced after Christ. Many images of pre-christian times have been discovered.. . Yours truly, Kannomal. [9] zrIyut mahAtmA mohanadAsa karmacaMda jI gAMdhI ne apane patra yaMga iMDiyA tArIkha 5-3-25 pRSTa 20, kAlama dUsarA, paMkti 48 se. 60 taka meM isa prakAra likhA hai ...."though there is officially the Charvak School, I do not know that it has any votaries. I deny that Budhists and Jains are atlieists or agnostics. The latter they cannot be. Those who believe in the soul as apart from and capable of life independent of and after the dissolution of the body cannot be called atheists. We may all have different definitions for 'God'. If we could all give our own definitions of God, there would be as many definitions as there are men and women. But behind all that variety of definitions there would be also a certain sameness which would be unmistakable. For the root is one. God is that indefinable something which we all feel but which we do not know."

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(9) EDUCATION FOR FREEDOM. (BY T. L. VASWANI. ) ......"The current system, specially in areas under official influence and control, is directed-misdirectedby political motives. A school or college should be a temple of culture. As it is, propoganda is often placed above truth. This is specially the case with regard to the teaching of History. A text-book for the matriculation students of the Bombay University refers. I am told, to Tilak, as a 'mischief maker'! Another text-book in the Punjab University speaks of the great Jain Prophet of 'Ahinsa' Lord Mahavira, in terms which have wounded, I think rightly, the sentiments of the Jain community. In many a subtle way, the impression is created on immature minds that Indians are, essentially, inferior to Englishmen, and that Indian culture and Indian civilization are but poor things compared to Europe's. The ancient past is often ignored or distorted, and when we come to the modern period it is the British who are represented-misrepresented as having been invariably imferior to the Indian. To teach History in this spirit is to weaken the moral fibre of Indian students.".... ( New Times, Karachi 16. 5. 25 )

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bhArata kA dhArmika itihAsa | lekhaka:- paM zivazaMkara mizra bethara, unnAva | prakA eka- - rikhabadAsa bAhitI eMDa kampanI kalakattAH / yaha hiMdI bhASA kI pustaka 1923 I0 meM prakAzita huii| isa maiM una sabhI dharmo kA varNana hai, jo veda-kAla se lekara zrAjataka: bhAratavarSa meM phaile haiN| pratyeka dharma ke mUla pravRtta ke kI saMkSipta jIvanI aura kisI 2 kA citra bhI diyA hai / pustaka atyanta upayogI hai, parantu sarvathA doSa rahita nahIM hai / jainadharma ke viSaya. : meM Apane saba se bar3hakara UTapaTA~ga likha mArA thA aura vizeSa. kara Apane 'AdinAtha' jI kAjo citra banAyA thA, vaha jainoM kI : mAnyatA ke sarvathA viruddha thA aura bahuta kucha upahAsa janaka bhI thA / -2 w, jainoM ke prasiddha tIna saMpradAya haiM- zvetAMbara, digaMbara aura sthAnakavAsI / pahale do mUrtipUjaka haiM, sthAnakavAsI mUrtipUjA. nahIM krte| zvetAMbara maMdiroM meM jina pratimAyeM sundara AbhUSaNoM se alaMkRta-mukuTakuDalAdi sahita hotI haiM aura prAyaH padmAsana se baiThI hotI haiM parantu digaMbara maMdiroM meM sadya-jAta zizu kau bhA~ti naMgo ora binA zrAbhUSaNoM ke tAnoM saMpradAyoM ke sAdhuoM ke

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(SE) veSabhUSA meM mahadantara hai / / zveta bara sAdhu pIle vastra zror3hate haiM aura hAtha meM eka laMbA DaMDA rakhate haiM parantu digaMbara sAdhu nagna rahate haiM aura unake pAsa mora picchI aura kamaNDalu ke atirikta aura kucha nahIM hotA / sthAnaka vAsa sAdhu sapheda vastra pahanate haiM aura mukha para sapheda muMhapatti bA~dhe rakhate haiM / yaha inakI pahacAna hai / paM0 zivazaMkara mizra jI ne jo citra pustaka meM diyA thA vaha na jAne unheM kahA~ se prApta huA thA / usa citra meM dikhAye gaye arihaMta bhagavAna kA sira ruNDa muNDa thA / mastaka para acchA khAsA jaina tilaka thaa| muMha para muMhapatti bhI birAjatI thI / badana para koTa sA bhI pahanA huA thaa| isase spaSTa hai ki vaha citra kisI bhI saMpradAya ko mAnya na thA, varan svabhya janoM dRSTi meM jaina dharma kA khAkA ur3Ane vAlA thA / yaha to huA citra kA varNana / zrava vAstavika lekha kI bAbata suniye| hama yahA~ pUrA lekha dekara pAThakoM ko vRthA kaSTa nahIM denA cAhate / yahA~ kevala vehI bAteM dedI jAveMga : jinapara vizeSa Apatti hai| hamane yaha saba doSa paM0 zivazaMkara ja ko likha bheje the parantu unhoMne patra kI pahu~ca taka na do / taba vivaza ho presa meM yaha mAmalA denA par3A, jisase sarvasAdhAraNa ko isa lekha ke doSoM kA patA lage / madrAsa se prakAzita hone vAle aMgrejA

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(DE) bhASA ke mAsikapatra "jaina gaz2aTa", pharvarI mArca 1925ke aGkameM pRSTha 56-57 para hamArA jo lekha chapA hai usakI nakala nIca dI strag: PT. SHIVA SHANKAR MISRA ON JAINISM. Messrs R. D. Babite and Co., No. 4, Chorbagan strect, Calcutta, have published a book-Bharat ka Dharmik Itihas--by Pt. Shiva Shankar Misra of Bethar ( Unao, v. P. ). In this book the author has given the lives and teachings of the founders of different religions fonnd in India, at various times from the Vedic age up to date. As was necessary he has dealt with Jainism also but it is regretted that the account given by him is, in several respects, wrong and misleading. The author has tried to put before his readers the religion in its simplest form but he has failed. He has not even understood the terms Parigraha, Arihanta, Digambar, Ganadhar, Ganadip and so on. The following are a few points out of many worthy of reconsidration. He says: 1. Jainas say that their religion was founded by Rishabhdeva ( Adinath ) who descended from the Adipurush MANU. But there is no such mention in the religious books of the Aryans.

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(to) 2. If we take it for granted that Adinath was the originator we must confess then that the - people of the ancient Vodic age were so learned and wise that trey did not allow this religion to prosper till the days of Mahavira. 3. The Jains say that the original Vedas were quite different from those that are found now and are preaching brutal actions. 4. In reality Jainism has its origin from ARIHANT. 5. The Arihan preached. 6. He ( Arihant ) wrote many religious books and established muths here and there so that the people should remain in touch with their religion. 7. Arihanta attained Nirvan (salvation) in B. C. 1567 & 21 tirthankaras succeeded him. 8. Mahavira debated with the Acharya of Budhism and aften winning him put new life into this religion. 9. He ( Mavira ) let the Onkar mantra remain as it was but also introduced a new Namaskar mantra much resembling the former. 10. Even some Brahmins were converted to

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( 84 ) Jainism and Ganadhar and Ganadip are most famous among them. 11. Just after the nirvana of Mahavira Swami his disciples established images of the Tirthankaras and introduced idol--worship among the people so that their faith in this religion might grow greater and greater. 12. They (Digambar monks) remove the cloth when they accept Bhiksha and put it ( the cloth ) aside when they eat. They put on cloured dress. They follow Budha and not the Arihant. 13. They (Sthanak wasis ) consider the Gurus and their worship as of no avail, etc. etc." The author has been twice requested to quote the books on wbich his all this knowledge depends but sorry he seems to have paid no heed to the requests, now once more he is requested to reconsider what he has stated above. The Jains would be only too glad to supply him any information he may require if he ever cares to write to them. B. M. Maudgala. isameM dikhAyA gayA hai ki paNDita jI ke lekha meM kitanI bhUleM haiN| unameM se kucha kA digdarzana karAyA jAtA hai:

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(66) 1-jainoM kA mantavya hai ki unake dharma ke mUla pravartaka zrIRSabhadeva (AdinAtha ) the jo Adi puruSa manu ke vaMzaja the| parantu pAryoM kI dhArmika pustakoM meM isa prakAra kA koI ullekha nahIM hai| 2-yadi hama yaha bhI mAnale ki AdinAtha mUlapravartaka the to hameM yaha svIkAra karanA par3egA ki prAcIna vaidikakAla ke Arya bar3e buddhimAna the, jo unhoM ne isa dharma ko mahAvIra ke samaya taka sira uThAne nahIM diyA / __3-jaina loga kahate haiM ki vedoM kI mUla pustake ina vedoM se jo Ajakala prApta haiM, vahuta bhinna thiiN| Ajakala ke vedoM meM hiMsA pAI jAtI hai| 4-vAstava meM jainadharma arihaMta kA calAyA huA hai| 5-arahanna ne pracAra kiyA / 6-usane (arihaMta ne) bahutasI dhArmika pustakeM likhIM aura jahAM tahAM maTha sthApita kiye jisase loga isa dharma se saMlagna rheN| ___7-arihanta 1567 I0 pU0 saMvat meM nirvANa(mukti) ko prApta huye aura unake pazcAt 21 tIrthaMkara huye| ____-mahAvIra kA bauddhadharma ke prAcArya se zAstrArtha huA aura unako jItane ke bAda usane isa dharma meM naI jAna DAla dii| 8-usane ( mahAvIra ne ) mokAra maMtrako vaise kA vaisA ranediyA / parantu isake sAtha hI iso se milatA julatA namaskAra maMtra claayaa|

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( 67 ) 10- kucha brAhmaNa bhI jainadharma meM dIkSita huye aura gaNadhara tathA gaNAdhipa 'unameM se prasiddha haiM / 12- mahAvIra svAmI ke nirvANa ke pazcAt usake ziSyoM ne tIrthaMkaroM kI mUrtiyA~ sthApita kIM aura logoM meM mUrttipUjA kA pracAra kiyA, jisase unakA dharma adhika se adhika phaile / 13- vaha ( digambara sAdhu ) bhikSA lete samama vastra ko pare haTA lete haiM aura khAte samaya para rakha dete haiM / vaha raMgadAra vastra pahanate haiM, buddha ko mAnate haiM, arihanta ko nahIM mAnate / 13-sthAnakavAsI loga apane guruoM aura unakI pUjAko nirarthaka samajhate haiM / ityAdi / " hameM saMtoSa hai ki hamAre pUjanIya vidvadvarya vidyAvAridhi zrI campatarAya jI, bAra-eTa-lA hara doI ne isa ora dhyAna diyA unhone prakAzakoM ko bAdhya kiyA ki vaha isa bhaI lekha ko nikAla kara jaina siddhAntAnusAra lekha daraja kreN| pustaka kA dUsaro saMskaraNa prakAzita hocukA hai aura aba zrI campatarAya jI kA lekha pustaka kI zobhA ko bar3hA rahA hai / prakAzakoM ne bhI unake prati kRtajJatA pragaTa ko hI / hama bhI isake liye pairisTara sAhiba ko hArdika dhanyavAda dete haiN| lekha bahuta lambA hai isa liye yahA~ uddhRta nahIM kiyA gyaa| dekhane kI icchA vAle sajjana usa pustaka ke pRSTa 118 se 132 taka dekha sakate haiN| citra bilkula nikAla diyA gayA hai /

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dAstAne-hiMda, bhAga pahalA 1.khAnabahAdura saiyada makablazAha bI0 e0 AI0I0 esa0 lekhaka ra insapekTara zrApha barnekyulara aijukezana, paMjAba, ( 2.zekha muhammada nAz2ira, bI0 e0 vI0 TI0 prakAzaka--ataracanda kapUra aiMDasaMz2a, lAhaura, yaha pustaka urdUbhASA meM 1926 I0 meM prakAzita huI hai| skUloM meM urdU par3hane ke liye isakA nirmANa huA hai / abhI thor3e dina hue zrImAn DAirekTara mahodaya ne ise svIkRta bhI kara liyA hai| . isameM jainadharma kA varNana ThIka vaisA hI bhramapUrNa thA jaisA anya pustakoM meM dekhA gayA hai / ise ThIka karAne ke abhiprAya se nimmalikhita urdU patra prakAzaka mahodaya kI sevA meM likhA gayA: zrI prAtmAnanda jaina sabhA, ambAlA zahara 28 / 2 / 27 mAnyavara mainejara sAhiba pharma ataracanda kapUra eNDa saMja, laahaur| ApakI zoyA karado kitAba "dAstAnehiMda-hissA avvala", musanniko khAna bahAdura saiyyada makabUlazAha bI0 e0,AI0 I0esa,va zekhamuhammada nAz2ira saahib,dekhii| isake saphahA 65 para (bhagavAn ) "mahAvIra" ke mutaallika

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(66) jo maz2amUna hai usake canda phikarAta para hameM khAsa etagez2a hai| Apako yAda hogA ki ApakI zAyA karadA kitAva * hAiroDsa AphaiNDiyana hisTarIbuka saikaMDa meM isI kismakA eka maz2amUna zAyA hogayA thA, jise Apane hamAre etarAja para aura lAlA zAmacandajI kI madAkhilata se, bar3I meharabAnIse bilakula tabadIla kara diyA thA,aura jainadharma ke usUloM ke aina. mutAbika dUsarA maz2amUna daraja kiyA thaa| takarIbana vahI etarAz2Ata aba haiM: pairA avvala.."aura pArasanAthake phirake meM zAmila hogyaa| pairA 2 bilkula hI bemAnI,sA hai| Apa khuda bhI agara bagaura par3heMge to Apako isa paire ke bilkula mohamila hone kA yakIna hojAyagA / ibArata hasbajaila hai:- pArasanAtha jainamata ke asala bAnI the| vardhamAna ne kucha sAla isa giroha meM gujAre aura isa ke bAda eka nayA phirakA kAyama kiyA hattAki isa vakta taka vardhamAna jaina maz2ahaba ke sara karadA guru mAne jAte rahe aura mahAvIra ke nAma se mazahUra rahe" khAmakhAha savAla paidA hotA ki (1) bhagavAna mahAvIra svAmI ne kauna sA nayA phirakA kAyama kiyA ? (2) agara bhagavAn pArasanAtha jainamata ke asala bAnI the jaisA ki lAyaka musanipha ne pahile jAhira kiyA hai aura

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(70) bhagavAna vardhamAna ne kucha sAla isa giroha meM gujAre aura bAda (isa ko chAr3a kara ) nayA phirakA kAyama kiyA to vaha phirakA jaina maz2ahaba se alahadA hI to hogA na ? aura agara aisA hai to hama phikare kA kyA matalaba hogA "hattA ki isa vakta taka bardhamAna jaina maz2ahaba ke sarakara dA guru mAne jAne rahe . isa dUsare paire ne tIsare paire ko bhI bemAnI banA diyaa| Apa khuda hI aMdAz2A lago sakate haiM ki jaba, lAyaka musanipha ke apane laphaz2oM meM bhagavAna mahAvIra svAmI ke kaI mAla taka apane maz2ahaba kI tAlIma dete rahane ke bAda aura bilAqhira "jina" yAnI phAtaha kA lakaba akhtayAra karane para isI nAma para jaina maz2ahaba mazahUra ho gayA to isa ke to sApha mAne yaha ho jAyaMge ki bhagavAna mahAvIra ne jisa naye phirake kI buniyAda DAlI vaha to daraasala jaina majahaba hai, jo abataka isI nAma se maujada hai, magara bhagavAn pArasanAtha ke jisa firake se unhoMne katA'taalluka kiyA vaha jaina maz2ahaba se alahadA koI aura phirakA hogA aura yaha bAta dUsare paire ke phikarA avvala ke khilApha jaaygii| aba rahA yaha savAla ki asala bAta kyA hai, vaha to yahI hai jaisA ki hama hoIroDsa hisTarI ke mauke para Apa ke pezenaz2ara kara cuke haiN| yAnI yaha ki jaina dharma ke bAnI bhagavAn RSabhadeva the jo

Page #93
(71) jaina dharma ke mAne huye 24 tIrthaMkaroM meM se avvala tIrthaGkara the aura bhagavAn pArasanAtha jI teIsaveM aura mahAvIra svAmI caubIsaveM tIrthaMkara the| aura unhoMne ThIka unhIM usUloM kA pracAra kiyo jina kA ki bhagavAn pArasanAtha jI aura una se pahile bAIsa tIrthakaroM ne pracAra kiyA thA / na pArasanAthajI jaina maz2ahaba ke bAnI the aura na bhagavAn mahAvIra svAmI ne jaina dharma se alaga koI nayA phirakA nikaalaa| ummIda hai ki mandarajA bAlA amUra ko madde naz2ara rakhate huye Apa ko bamazavarA lAyaka musannaphIna kitAba meM maMdarja maz2amUna ko durusta karAne meM koI etarAja na hogaa| hamArA manazA isa se mahaz2a yaha hai ki tulabA ke diloM para galata vAkyAta nakza na ho| kisI kisma kA jhagar3A karanA hamArA kAma nahIM aura nAhI hama isa kisma ke bahasa mubAhisoM ko pasaMda hI karate haiN| agara Apa kama az2a kama dUsare eDIzana meM bhI durusta maz2amUna kA daraz2a karanA manajUra kara leM to hamAre liye mUjibe itmInAna hogaa| yaha nihAyata munAsiba hogA agara "hAIroDa" ke hI taramIma zudaha maz2amUna kA tarjumA karake dUsare eDIzana meM daraja kara diyA jAve / kyoMki vaha maz2amUna jaina dharma ke AlimoM se vAjiba taura para pAsa ho cukA hai aura isa meM kisI ko etarAz2a nahIM hosakatA / ummIda vAsika hai ki nihAyata jaladI tasallI bakhza

Page #94
( 72 ) javAba marahamata pharamA kara mazakUra pharamAveMge / nyAz2amaMda - gopIcanda, eDavokeTa, prejIDeNTa - zrI AtmAnaMda jaina sabhA, ambAlA zahara hama atI prasanna haiM ki prakAzaka aura lekhaka mahodaya ne hamAre isa prastAva kA samucita abhinaMdana kiyA aura lekha ko hamArI hI icchAnusAra sudhArane kA vacana dediyA hai / hama una ko dhanyavAda dete haiN| unake patroM kI pUrI nakala nIce dI jAtI hai: -- To UTTAR CHAND KAPUR & SONS LAHORE. Dated 1-3-1927 L. Gopi Chand Jain, Advocate, "" President, Shri Atmanand Jain Sabha, Ambala City. Dear Sir, We are in receipt of your letter dated the 28th ultimo. We are really very glad that you have so kindly pointed out certain objectionable pieces in our Dastan-Hind, part I. We have forwarded your letter to the authors with the instructions to change the chapter on Jainism in the light of High Roads of Indian History-Book II.

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rad Wo assure you that the chapter will be changed in the next cilition to your satisfaction. After the author has revised the chapter, we will send you the Miss for approval bofore we send it to the Press. Yours faithfully, UTTAR CHAND KAPUR & SONS, BOOK SELLERS. ( 2 ) Jhang, Dated the 10th March, 1927. Dear Sir, I have read with interest your letter, dated 23-2-27, addressed to Messrs: Uttar Chand Kapoor and Sons who forwarded the same to me for necessary action. I can assure you of the fact that your wishes will be fully carried out when the second cdition of the book is published. I am thankful to you for your kindly pointing out the omission. Yors Sincirely, (Sd.) Mohammad Nazir PERSONAL ASSISTANT, to D. I. JUANG & Author of 'DASTAN-I HIND'. To. Gopi Chand, Esquire, Advocate and President Shrie Atmanand Jain Sabha AMBALA CITY.

Page #96
(10) bhArata-itihAsa (le0-rAyasAhaba 50 raghuvaraprasAda dvivedI, .vI. e. sAhityaratna jabalapura,ma. prA.) madhya prAMta ( Central Provinces ) meM bahuta se skUloM meM zikSA kA mAdhyama hindI bhASA hojAne ke kAraNa vidyArthiyoM ke liye eka hindI itihAsa kI atyanta zrAvazyakatA kA anubhava karake hI dvivedI jI ne yaha prayAsa kiyA hai| zeSa pustaka se hamArA kiMcit sambandha nhiiN| jainadharma ke viSaya meM ApakA lekha dUsare bahutase lekhakoM se acchA hai / parantu isameM bhI kahIM 2 bhArI doSa Agaye haiM, jinakI bhora dvivedI jI kA dhyAna AkarSita kiyA gayA / dvivedI jI ne bar3I saralatA se ina doSoM kA nirAkaraNa karanA svIkAra kara liyA hai| hamAre aura unake bIca jo patra vyavahAra hunA hai, usa kI nakala nIce dI jAtI hai: zrI zrAtmAnanda jaina sabhA, ambAlA zahara 2-1-26 mAnyavara rAyasAhaba paM0 raghuvaraprasAda jI dvivedI, bI0 e0, sAhityaratna, ___ jabalapura ( ma0pra0) jayajinezvara deva ke anantara nivedana hai ki ApakA likhA huvA bhArata itihAsa dekhane meM AyA / Apane apane prAMta ke

Page #97
( ha? ) skUloM ke liye yaha pustaka likhane meM jo parizrama kiyA hai vaha prazaMsanIya hai, vizeSa kara prastAvanA ke nimna likhita vAkya:"mujhe isa grantha ke likhane ke liye bahuta hI thor3A samaya milA hai / vAstava meM = mAsa ke bhItara hI maiMne ise samApta kiyA hai isa liye isa meM kaI prakAra kI pruTiyAM raha jAnA anivArya hai / jo mahAzaya unakI zora merA dhyAna zrAkarSita kareMge unakA maiM anugrahIta hoUMgA aura yadi dvitIya saMskaraNa hosakA to unheM dUra karane kI ceSTA avazya karUMgA / " vAstava meM pratyeka lekhaka ko aise hI apanI sahRdayatA zaura jijJAsutA kA paricaya denA cAhiye / isa meM koI sandeha nahIM ki lekhaka mahAnubhAva apanI tarapha se koI kasara uThA nahIM rkhte| phira bhI manuSyoM dvArA kiye gaye kArya meM truTiyAM raha jAnA saMbhava hI hai| hameM kheda hai ki Apa bhI isa sArvalaukika siddhAMta ke anusAra dhokA khA gaye haiM / yadyapi Apane likhA hai ki "The views of both the modern orientals cholars and those of the orthodox communities on variens historical points have been stated." phira bhI hama yaha likhane kA sAhasa karate haiM ki jainadharma ke viSaya meM Apane pRSTha 37 se 56 taka jo kucha likhA hai vaha sarvathA bhUmarahita nhiiN| hama ApakI sUcanA ke liye nIce vaha sthala

Page #98
(62) likhe dete haiM aura pUrNa AzA hai ki Apa apanI saujanyatA aura sahRdayatA ke bhAvoM ko kAma meM lAkara una para dhyAna deMge aura agale saMskaraNa meM unako zuddha kara deNge| (1) pRSTha 37-paMkti the vidvAna upaniSadoM se nikale huye darzanazAstra ke siddhAntoM kA manana karate aura sarvasAdhAraNa ke karmakANDa se cir3hate the|" jaina philAsaphI eka svataMtra philAsaphI hai| upaniSadoM kA isa para prabhAva nahIM par3A / jainiyoM kA dAvA hai ki unako yaha philAsaphI prAcInatama hai| (2) pRSTha 38, antima 3 paliyA~: "para kaI dArzanika aise bhI the jo vedoM ko bhI nahIM mAnate the| ye nAstika kahalAte the, kyoMki manujI ne veda ke na mAnane bAle ko ho nAstika kahA hai|" (3) pRSTha 36-1-paMkti sam IsvI se .50 varSa pUrva do nAstikamatoM kA jora dinoM dina bar3hatA jAtA thaa|ye donoM jaina aura bauddha mata the|" ApakA ina donoM matoM ko nAstika kahanA sarvathA anucita hai| vedoM kA na mAnanA hI nAstikatA kA pramANa nahIM ho sktaa| Islam, Christianity & Sikhisin bhI to vedAnuyAyI nahIM aura nAhI ve dhedoM kA prAdara karate haiM, phira bhI Ajakala kisI ne unako nAstika kahane kA sAhasa

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(63) nahIM kiyA / jahA~ taka jainadharma kA isase sambandha hai hama Apa kI sUcanA ke liye nimnalikhita pustake bheja rahe haiN| inake avalokana se zrApa ko sAga bheda khula jAyagAH 1-jainAstikatva mImAMsA / (r) 2-jaimamata nAstika mata nahIM hai| 3-A Review of Heart of Jainisin. ( 4 ) pRSTha 36-dUsarA pairAgrAfa / "pahale kabhI pArasanAtha nAmaka eka tapasvI ne ................"ina naye paMtha meM dIkSita kiyaa|" yaha galatI kevala Apane hI nahIM ke , pahale bhI lAhaura ke misTara gairaTa aura abdulahamIda ema0 e. yahI galatI apanI hAI roDsa Apha iNDiyana hisTarI meM kara cuke haiM / hama ne usa ke zuddha karAne ke liye apanI 10 mArca 1921 kI cha.grejI ciTThI prakAzita kI thI, jisa ke uttara meM DI0 pI0 AI0 ( DAIrekTara zikSA vibhAga )kI jo ciTThiyAM hameM aura pustaka prakAzakoM ko prApta huI una kI nakale sAtha haiM / Apa isa se hamArI saphalatA kA anumAna kara sakate haiN| DAirekTara sAheba ke AdezAnusAra jo nayA zuddha lekha usa pustaka meM lagAyA jA rahA hai ( vaha abhI vilAyata meM chapa rahA hai ) aura jo pAva TaiksTa buka kameTI se svIkRta ho cukA hai ___ * yaha tInoM purasake hamAre yahA~ mila sakatI haiN| -7 kAzaka

Page #100
[ 64 ) usakI bhI eka nakala chApakI sevA meM bheja rahe haiM / ( 5 ) pRSTha 40 paMkti 5 - " kisI kisI kA kahanA hai ki baGgAla ke pArasanAtha parvata ke zikhara para 100 varSa kI pUrNa avasthA meM ve nirvANa pada ko prApta huye" - yaha sarvathA zuddha hai| jaina dharma kI aisI mAnyatA nahIM / "paTanA jile ke pAvA ( gAvApurI ) nAmaka sthAna meM san IsvI se pUrva ( san ) 527 meM unakA nirvANa honA ThIka hai| aura sabhI ko mAnya hai / hamAre sabhI TraikToM para vIra saMvat ( zrI vIra nirvANa saMvat ) chapA hai / dUsare zrI mahAvIra svAmI kI Ayu 72 varSa kI thI 100 varSa kI nahIM / pracalita itihAsa aura jainoM kA kalpasUtra isa bAta kA pramANa hai / 100 varSa kI Ayu to zrI pArasanAtha jo kI thI aura sammeda zikhara para unhIM kA nirvANa huA thA / (6) pRSTha 40 pairA dUsarA - " pArasanAtha ne mahAvIra se 200 varSa pUrva " ( janma liyA ) " - yahAM 200 ke sthAna meM 350 cAhiye / (7) pRSTha 41 - paMkti 2 - "kharApana" - yaha zabda ThIka nahIM / jainoM ko tIsarA mahAvrata " zradattAdAna" yA acaurya hai, jisa ke spaSTa artha corI na karanA hai /

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(5) (8) pRSTha 41-paMkti 8-"zrI devorSigali sabhAMna" jamaka zramaNa-meM zrI devaddhiM gaNI kSamA zramaNa cAhiye / bhalA sabhAMta bhI kabhI kisI puruSa kA nAma huA hai yA ho sakatA hai ? ___ Apa isa patra se samajha hI leMge ki cUMki hamArA sambandha devala jainadharma se hai, ataH hameM isa sambandhameM jo kucha anucita pratIta huA hamane likha diyA hai| ____ anya lekhakoM kI taraha Apane kaTTara sanAtanadharmI hote huye bhI anya dharma pravartakoM ke liye zuSka aura tiraskAra mukta zabdoM kA prayoga nahIM kiyaa| isake liye hama Apako sAdhu bAda kahate haiM aura zrAbhAra bhI mAnate haiM / hameM aAzA hai ki ApabhI hamAre isa patra ko usI prakAra sacce hRdaya le svIkAra kareMge, jisa prakAra hamane likhA hai| ___ Upara likhI pustakoM ke atirikta kucha haiMDavila aura pustaka hama aura bheja rahe haiM jina ke anuzIlana se Apako bar3A lAbha hogaa| kisI nizcaya para pahu~cane se pahale yadi Apako aura kisI pustaka kI AvazyakatA pratIta ho to Apa niHsaMkoca hameM likheN| huma saba prakAra kI sAmagrI Apa taka pahuMcAne kA prayatna kreNge| ina pustakoM meM bhI yadi Apako koI bAta bhramapUrNa pratIta ho yA jisameM Apako sandeha ho usake viSaya meM Apa saharSa hameM sUcanA deN| bhavadIya zabhaciMtaka pradhAna

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(EE) isa ke uttara meM vilamba huA jAnakara hamane zrI dvivedI jI ko punaH smaraNa kraayaa| isa para unakA nimna likhita uttara prAza huA: Kasturchand Hitkarini Sabha High School, JUEBILPORE, 6--2--1927, Dear Sir, I wonder why my post card in reply to yours has not reached you. I sent it just before receipt ci your registered letter and hoped that it must hav@ been delivered. I now learn from your post card dated the 5th inst that you have not yet received it. It was addressed to the manager ( 09764197} the Jain. Tract Society, Ambala City, Punjab. Perhaps this address is at the bottom of the non-dolivery. You need not entertain the idea that I have been discourteous to you. I never dreamt of it. The fact is that aince Novr. last I have been dangerously ill and though I am now convalescent I am still very weak and work very little, under medical advice. It is against that advice that I sent you that post card and am vyriting this letter. When your pamphlets were recd here I was not allowed to read them.

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( ES ) Except a few minor points there is nnthing serious against Jainism or any other religion in Bharat Itihas. I am, however, prepared to rectify these defects after due consideration in the next edition . This was also your original wish. Where I can not agree with you I will gladly add your opinion in a foot-note. You have yourself acknowledged that though a Sanatanist I have not been offensive to the Jains or Jainism. In fact I am not a bigot and have the highest respect for each and every faith which leads to higher life. I have some of my best friends and pupils in the Jain community. I donot see any reason why you should go to the press and not adhere to your previous suggestion that the mistakes or misstatements, as you call them; should be rectified in the next edition of the book. I shall be glad to hear, if you have any thing more to say on this point. How well disposed I am towards Jainism will appear from the fact that the Juins (mostly Porwars ) in Jubbulpore elected me as President of their Hostel Committee and I filled that post for many years. I am still a member of their local organisation. Yurs truly, (Sd) R. P. Duivedi.

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( 8 ) inake patra kA bhAvArtha yaha hai: "....."Apa yaha kabhI khyAla na kareM ki maiMne Apase anucita vyavahAra kiyA hai / mujhe to svapna meM bhI aisA vicAra nahIM hai| maiM kucha dinoM se bImAra thA / aba yadyapi kucha acchA hU~, parantu DAkTaroM ke kathanAnusAra likhane par3hane kA kArya nahIM kara rahA huuN| __ merI pustaka meM kucha choTI 2 bAtoM ke atirikta jaina dharma yo anya kisI dharma ke viruddha koI lekha nahIM hai| tathApi maiM vicAra pUrvaka agale saMskaraNa meM ApakI icchAnusAra saMzodhana karane ke liye taiyAra huuN| jahAM maiM Apase sahamata na ho sakU~gA maiM saharSa nIce noTa meM ApakI sammati daraja kara ___ Apane svayaM isa bAta ko mAnA hai ki sanAtanI hote hue bhI maiMne jaina aura jaina dharma para koI AkramaNa nahIM kiyaa| vAstava meM maiM kaTTara nahIM hU~ aura sabhI mokSa-patha-pradarzaka dharmo ke liye mere hRdaya meM sanmAna hai / mere bahuta se mitra aura ziSya jaina dharmAnuyAyI haiN| maiM akhabAroM meM likhane likhAne kI koI AvazyakatA nahIM samajhatA......... AzA hai ki dUsare saMskaraNa meM yaha saba doSa dUra ho jaayeNge|" hama zrI dvivedI jI kI sahRdayatA aura guNa grAhakatA ke liye

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(8) unako anekAneka dhanyavAda denA apanA karttavya samajhate haiN| hamArA vizvAsa hai ki yadi sabhI lekhaka mahAnubhAva isI prakAra satya kI zodha ke liye tatpara raho kareM to hamArI unnati kucha dUra nahIM hai| - - . NUARIUILSH 1-AN

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(5) bhAratavarSa kA itihAsa bhAga pahalA ( lekhaka-lAlA lAjapatarAya jI) prApa kI pustaka meM bhI jaina dharma para bahuta kucha kIcar3a pheMkA gayA hai| Apake lekha ke viruddha yahAM se patroM meM bahuta kucha likhA gayA, bhArI Andolana kiyA gayA, parantu aba do yA tIna varSa ke pazcAt lAlA jI ne kucha dabI zrAvAz2a se una ko sudhArane kA vacana diyA hai / una ko pustaka meM kyA doSa haiM isa bAta kA savistara jJAna prApta karane ke lie hamArI pustaka "lAlA lAjapatarAya aura jainadharma" dekhie / 28-10-26 ko lAlA jI ambAlA zahara padhAre the| hama ne una se milakara isa sambandha meM bAta cIta karanA cAhI, parantu lAlA jI na mila sake / phira hamAre aura una ke bIca jo patra vyavahAra huA usa kI pUrI nakala nIce dI jAtI hai| "mAnyavara zrImAna lAlA lojapatarAya jI ! jaya jinezvaradeva ! araz2a yaha hai ki Apa ambAlA zahara meM tazarIpha lAye / lokala jaina birAdarI ke 15 ke karIba

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(101) numAindagAna ne bataura DepyuTezana zrApa se milane kI khvAhiza jAhira kI aura Apa se mulAkAta phelie vakta maaNgaa| zrApa ne pharamAyA ki zrApa paune sAta baje zAma taka ThahareMge aura bAda az2AM ambAlA AvanI jAvaMge / Apa ne pahile to sirpha eka hI zakhsa ko milane kI ijAjata denI cAhI, magara bAda meM hamAre AdamI kI darakhvAsta para pUre DepyuTezana kohI ijAz2ata de dI jisa ke lie hama mazakUra haiN| ___ hama paune chaH baje ke karIba sTezana para phuNce| vahA~ Apa maujUda na the| zrApha ke mulAz2ima le daryAphta karane para patA lisA ki Apa hama se kucha vakta pahile hI bajAriyA moTara chAvanI tazarIpha le gaye haiM aura apane mulAz2ima ko hidAyata de gae haiM ki vaha alavAba bajariyA lAMgA chAvanI le aaye| hameM mAyUsa vApisa onA pdd'aa| lekina bAda meM yaha bhI mAlUma hudhA Apa sAr3he chaH baje ke karIba bhI ambAlA zahara sTezana para the| cUMki vakta taMga thA, isa lie hama zaraphe mulAkAta hAsila na kara ske| __ Apa ko isa mauke para takalIpha dene kA khAsa makalada yaha thA ki hama yaha jAnanA cAhate the ki Apane apanI kitAba 'tArIkha hinda hissA avvala meM jainadharma ke mutAllika jo kucha likhA thA aura jila para jainiyoM ne phardana 2 aura muphikkA taura para sakhta etarAz2a kiyA thA usa ko durustI

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(102) ke lira kyA phaisalA kiyA hai ? aApane vAdA kiyA thA ki Apa bambaI kI Ala iNDiyA jaina zvetAmbara kAnphreMsa se isa silasile meM khato kitAvata kara rahe haiM aura una se tasaphiyA ho jAne para Apa apanA phaisalA zAyA kara deMge yA dUsare eDIzana meM durustI kara deMge, pasa isa vakta jabaki muddata huI kAnphreMsa kI bhI saba kArravAI mukammala ho cukI hai aura vaha kitAba kI zakala meM chapakara zAyA bhI ho cukI hai aura gAlibaja zrApa ke pAsa pahuMca cukI hogI, hama yaha jAnanA cAhate the ki aba Apa apane g2alata bayAnAta kI taradIda meM kyA kahanA cAhate haiM / barAya meharabAnI Apa muphassila hAlAta se Agoha pharamAve agara Apa munAsiba samajha to kisI vaka hameM ambAlA zahara yA chAvanI ke sTezana para milane kI ijAjata deN| hama Apa ke mazakUra hoNge| nyAz2amanda hu0 gopIcanda vakIla pradhAna (lAlA jI kA uttara ) lAhaura, yakama navambara, 1926 / lAlA gopIcanda sAhiba ! zrApa kI rajisTarI zudaha ciTThI mutAlikA merI tArIkhe hinda mujhe abhI milI hai, maiM Apa ko yaha ittalA denA cAhatA

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( 103 ) hU~ ki merI 'tArIkhehinda' kA pahilA eDIzana khatama ho cukA hai aura mujhe usa kA dUsarA eDIzana taiyAra karane kI phurasata nahIM huI / jisa vakta maiM dUsaro eDIzana taiyAra kara ke zAyA karU~gA, usa vakta maiM jainadharmake mutaallika jo kucha maiMne likhA hai usa para naz2arasAnI karake usa meM z2arUrI tabadIlIkara duuNgaa| agalI daphA maiM ambAlA zahara yA chAvanI AU~gA to Apa ke darzana kruuNgaa| ApakA nyAjamanda ha0 lAjapatarAya lAlA jI kA isa viSaya meM aMtima lekha isa prakAra hai: "jaina birAdarI ke etarAjAta mere khilApha" . (aja lAlA lAjapatarAya jI) yaha bAta mere noTisa meM lAI gaI hai ki jo canda bayAnAta maiMne apanI tArIkha hiMda matabUnA san 1622 I0 meM jaina dharma va jainiyoM ke saMbaMdha meM kiye the, unakI binApara jainiyoM ko mere barakhilApha muzataala karake unase canda elAna mere barakhilApha nikalavAye gaye haiM / yaha kArravAI una koma parastoM kI tarapha se kI gaI hai jinakA apanA majahaba kucha nahIM, jainI honA to dara kinAra / lekina merA hisAba sApha hai, isa liye mujhe bharosA hai ki jaino sAhabAna isa muzrAmale meM gussA se kAma na leMge aura jarA vicAra kareMge ki asala muzrAmalA dayA hai|

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( 104 ) merI tArIkhahiMda san 16-2 I0 meM zAyA huI thI, jaba maiM jela meM thA / maiMne usa kA masavidA jela meM hI taiyAra kiyA thA, tAhama maiM usake kisI hisse kI jimmevArI se inakAra nahIM karatA / jaba maiM jela se rihA huA to jainI sAhabAna ne merI taharIra kI bAz2a bAtoM para etarAja kiyA jisakA javAba maiMne eka ciTThI ke juroye lAlA Tekacanda jainarala saikreTarI jaina bhA, jaMDiyAlA guru ke nAma bhejA aura usakI nakala akhubAra "vaMde mAtaram" muvarikhA 14 akTUbara san 1623 meM zAyA karAhI / usa ke javAba ke bAz2a hirule darja kiye jAte haiM / usameM maiMne taharIra kiyA thA: (1) "maiM jaina bajugoM ke tyAga aura jaina dharma kI ahiMsA vRtti kA maddAha hU~" ( 2 ) agara dhArmika siddhAntoM ke mutAki kIM koI aisA bayAna merI tArIkha meM maujUda ho jo hakIkRta ke khilApha ho aura jo Apa sAhibAna kI dilAz2ArI kA mUjiba huA ho to maiM usakI talAfI karane ke liye taiyAra huuN| aura usakA behatarIna tarIkA mujhe yaha mAlUma hotA hai ki Apa inake mrutaalika eka mukhatasira sA bayAna likha kara mere pAsa bheja deM, maiM tArIqha maz2akUra kI dUsarI azAyata meM usako bataura noTa Apa kI tarafa se zAyA kara dUMgA / " usake bAda maiM yakebAda az2a dIgare una sAta etarAz2Ata

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( 105 ) kA havAlA diyA hai jo jainI sAhabAna ne mere bayAnAta para kiye haiM: avvala yaha hai ki jaina maz2ahaba kI buniyAda mahAtmA pAra. sanAtha jI ne DAlI / jainI sAhabAna kA yaha bayAna hai ki avvala bAnI jaina dhama RSabha deva jI the| jainiyoM ke 24 tIrthakara hue jina meM 23 ve mahAtmA pArasanAtha jI aura 24 va mahAvIra svAmo the / mujhe isa bayAna ke daraja karane meM koI etaroja nhiiN| dUsarA phikarA jaina dharma va buddha dharma ke polITikala asarAta ke mutaallika thA / isa se merA heragiz2a manazA yaha na thA aura na hai ki jaina dharma kI tauhIna kI jAve. apanI kitAba suphahA 181 para maiMne yahI rAya vedAMta ke mutaallika bhI jAhira kI hai| (3) etarAz2a yaha thA ki maiMne likhA hai ki jaina dharma kI tAlIma buddha dharmake muzAvaha hai| isameM mujhe koI amara kAbile etarAja mAlUma nahIM hotaa| (4) cauthA etarAz2a isa bayAna para thA ki jainI Izvara kI hastI nahIM mAnate / jainI sAhabAna kahate haiM ki hama Izvara kI hastI to mAnate haiM. magara usako karttA nahIM mAnate / yaha sabAla siddhAnta kA hai isa meM koI amara dilAz2ArI kA nahIM aura na mujhe isa meM koI dakhala dene kI z2arUrata hai|

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(106 ) (5) buddha dharma ke sAtha 2 jaina dharma zuru hunmA,-isa kI tazarIha phikarA naM01 meM ho gii| (6) jyAdahatara etarAja isa phikare para thA maiMne isa ke mutaallika yaha taharIra kiyA thAH___ jainiyoM kA sabase bar3A akhalAkI usUla hai ki koI kisI ko takalIfa na de / isa usUla ko jainiyoM ne isa daraje taka pahu~cAyA hai ki jainI honA bAz2a logoM kI nigAha meM pUre daraje kI buz2adilI hai / lekina jainI vidvAn dharmayuddha meM sar3ane ko pApa nahIM smjhte|" maiMne isake javAba meM yaha araja kiyA thA ki maiMne yaha khyAla sirpha caMda AdamiyoM kI nisavata manasRSa kiyA hai| aura apanA khyAla jAhira nahIM kiyA / merA matalaba haragija isa phikare se vaha na thA ki maiM jainiyoMkI tauhIna karUM kyoMki maiMne isake sAtha hI yaha bhI likha diyA thA ki jainI sAdhu bAkI tamAma phirako ke sAdhuoke mukAbile meM jyAdaha rAstabAz2a, jyAdaha tyAgI aura jyAdaha be garaz2a haiM" isase mAlUma hogA ki jainI sAdhuoM va bajurgoM ke liye mere dila meM phisa kadara zraddhA bhakti hai| maiM kisI ko bhI dilAjArI karanA nahIM cAhatA aura mujhe isa phikare ko dUsare eDIzana meM se nikAla dene meM koI etarAja na hogaa| naM. 7 kI bAbata maiM isaba jaila likha cukA hU~:

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(107) "maiM isakekare ko nikAlane ke liye taiyAra hU~. kyoMki maiM yaha durusta khyAla nahIM karatA ki caMda apharAda kI kArravAI se tamAma jamAata ko mattaUna karAra diyA jaaye| yaha phikarA sahavana likhA gayA hai|" yaha tamAma phikarAta aktUbara, 16.3 ke khata meM daraja haiN| asala vajaha jainI lAhibAna ko khafagI kI yaha hai maiMne abhI taka dUsarI eDIzana zAyA karake yaha durustiyAM nahIM kii| jisakA sababa yaha hai ki maiM isa arasA meM jyAdahatara bImAra rahA aura adImaula phurasata bhI rahA / merI kitAba kA hiMdI eDIzana khatama hue jAyada aja tIna sAla ho cuke haiM / urdU ko bhI sirpha caMda kApiyAM bAkI haiM / nayA eDIzana zAyAna karane se merA apanA nukasAna ho rahA hai| maiM purAnI tArIkha ko do bAraha isI zakala meM zoyA karanA nahIM cAhatA, kyoMki jadIda tahakokAta se kaI aisI bAteM mAlUma huI haiM jinakA nae eDIzana meM daraja karanA yA jinake havAle se majamUna kitAba kA durusta karanA z2arUrI hai|..... __""maiM to isa vakta kisI majahakI sosAyaTo kA membara nahIM hU~ aura mere liye hindU kauma ke saba phirake va saMpradAya kAvile ijjata haiM, maiM saba kI khidamata karanA cAhatA hU~, kisI kI dinAjArI karanA yA kisI ke khilApha tAassuva phailAnA

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(108) merA kAma nahIM / maiM isako sakhta napharata kI nigAha se dekhatA huuN| demAtaram' lAhaura rAkama16-11-26 pRSTha 7 / lojapatarAya / lAlA jI kA antima patra 6-12-26 "bandemAtaram" meM isa prakAra chapA hai :"paMjAba ke hindU vATaroM kI khidamata meM merA zukariyA" (aja lAlA lAjapatarAya jI ) "..........."mukhtalipha mukAmAta para mere dostoM ne mere lie kAma kiyA, una kA maiM ajahada mazakUra huuN| isa halake meM mere jainI bhAiyoM kA mujha se muzataala karane kI bahuta koziza kI gaI jisa meM kisI kadara kAmayAvI mere mukhAlipha ko huii| jainiyoM se merA koI poliTikala ikhtilAfa nhiiN| apanI mualliA tArIkha hinda meM jo nuktAcInI maiMne una ke majahaba para kI hai, usakI binA para una kA mujha se nArAz2I hai jo san 1622 se calI AtI hai| maiMne 1623 meM isakA javAba de diyA thA aura jisa qadara hissA g2alata thA usa kI galatI yA nAmunAsibapana ko tasalIma kara liyA thaa| isa mauke para bahuta se varagaz2IdA jainI lIDaroM ko eka poliTikala jaddojahada meM isa nArAjI ko lAnA burA mAlUma huA aura unhoMne apane hama majahababhAiyoM ko yaha amara jtlaayaa| tAhama

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( 106 ) mere mukhAlipha pharoka ke ghoTarAna ko mA kUla tAdAda isa maz2A haba se tAlluka rakhanevAloM ko hai / maiM apane jainI bhAiyoM ko yakIna dilAtA hUM ki una ke isa phaila se mere dila meM una kI tarapha se koI nArAjagI nahIM hai / maiM una kA saccA dosta hU~ hamezA se thA aura hamezA rahUMgA aura agara unako khAsa taura para kabhI merI khidamata kI z2arUrata ho to maiM isa ko tanadahI se bajA lAU~gA / jisa kara galatI maiMne tasalIma kI hai, usa kI talAfI bhI maiM z2arUra kara dUMgA / isa lie nahIM ki kabhI phira zAyada mujhe una kI imadAda kI z2arUrata ho balki isa lie ki khidamataguz2ArI aura ikabAla g2alatI aura galatIke liye talAfI karanA maiM apanAdharma samajhatA huuN| jina jainI bajurgo' ne usUlan isa mauke para merI madada kI unakA maiM dila se mazkUra huuN|" isa patra se to kucha saMtoSa hotA hai| prozA hai ki lAlA jI zIghra hI ina truTiyoM ko dUra kara deNge|

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bhAratavarSa kA itihAsa-bhAga pahalA (bekhakaH-zrIyuta prajamohanalAla zarmA ) bhArata itihAsa kI yaha pustaka hAla hI meM (167) meM navala kizora presa' lakhanaU se prakAzita huI hai / pustaka hiMdo bhASA meM hai / isake lekhaka haiM zrI brajamohana zarmA ema0 e0, bI. esa. sI), ema. Ara e0es0| ___ ApakI pustaka meM bhI jaina dharma kA varNana sarvathA doSa rahita nahIM hai| isa meM kyA truTiyAM haiM, yaha nimna likhita patra se jo lekhaka mahodaya kI sevA meM likhA gayA thA, vidita ho jaaygaa| zrI prAtmAnaMda jaina sabhA __ aMbAlA zahara / 15-6-27 zrIyuta brajamohana zarmA, ema0 e0, bI0 esa0 sI0, ema0 Ara0 e0 esa0 C/o mainejara, navalakizora presa, lkhnuu| zrI mAna jI, jaya jineza ! mApakA hAI skUla kakSAmoM ke liye" likhita "bhArata varSa kA itihAsa-prathama bhAga" dekhane meM AyA /

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( 111 ) na jAne kyA kAraNa haiM ki bhAratavarSa ke itihAsa meM jaina dharma ke sAtha bahuta kama nyAya kA bartAva hotA hai / itihAsa lekhaka binA dekhe bhAle pAzcatya vidvAnoM ke lekhoM kA jinakA bhrama pUrNa honA koI Azcarya kI bAta nahIM, anuvAda karaDAlate haiM aura svayaM vastusthiti kA vicAra karane, naI naI khojoM se lAbha uThAne aura madhyastha bhAva se usa ke guNa doSoM kA vicAra karane kA kaSTa nahIM utthaate| zoka hai ki hameM Apa kI pustaka ko bhI isI zreNI meM rakhanA par3atA hai / kyoM ? suniye / 1 kucha likhane se pahile hama yaha sApha 2 batA denA cAhate ki isa patra dvArA Apa ko nitAnta satya bAteM batalA kara una ko apanAne ke liye Apa se savinaya anurodha karanA hI hamArA abhiprAya hai, isa ke atirikta kucha nahIM / hameM pUrNa vizvAsa hai ki Apa usI sadbhAva se hamAre zabdoM para vicAra kareMge - jisa se yaha patra likhA gayA hai / Apa ne pRSTa 66 se 82 taka bauddha aura jaina mata kA varNana kiyA hai / usa meM nimna likhita vAkya bhramAspada aura usa bAlaka ne pArasanAtha nAmaka sAdhu ke kiyA / kucha samaya taka isa paMtha meM rahA parantu usake hRdaya ko zAMti na milI aura ukta paMtha ko chor3akara navIna paMtha calAne ke kArya meM nimagna ho gayA / usa samaya

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( 112 ) vardhamAna kI Ayu 40 varSa ke lagabhaga thii| dhIre 2 usa ke ziSya bana gaye / vardhamAna ne jo mata calAyA vaha jaina dharma ke nAma se vikhyAta huzrA......( pRSTha 66, paMkti 17) 2-ye 24 jina kI pUjA karate haiM aura Izvara meM vizvAsa nahIM karate / pRSTa 77 paMkti 11, pRSTha 80 paMkti, 16 3-donoM hI mata lagabhaga eka hI samaya para aura eka hI pradeza se prAraMbha hue ( pRSTha 80 paMkti 15 ) 4-nirvANa ke artha ke atirikta.jainIloga nitAMta nAstika haiM ( isa vAkya kA Azaya hamArI samajha meM kucha nahIM pAyA) ina AnepoM ko savistara uttara dene kI kadAcita zrAva zyakatA nahIM, nimna likhita pustake zrApa kI sevA meM bhejI jAtI haiM / ina ke avalokana se Apa ke sabhI saMzaya dUra ho jAveMge, aisA hameM nizcaya hai| ___ maiM yaha bhI batA denA cAhatA hU~ ki kadAcita yahI AkSepa dusare tIna cAra itihAsoM meM bhI dekhane meM Aye haiN| unase patra vyavahAra kiyA gayA aura una sabane yA tA inheM hama rI icchAnusAra zuddha kara diyA hai yA airadiyA hai / yahAM taka ki paAba ke zikSA bAtako suna kara hameM AbhArI kiyA hai| yaha sa pustakarUpa meM chapa rahA hai|

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(110 AzA hai ki propa bhI aisA hI baca yatA kA paricaya deNge| bhayadIya gopIcanda, pradhAna isa patra kA jo uttara prApta huA hai usakI nakala nA dIjAtI hai: GANESH GANJ, LUCKNOW,24-9-27 Dear Sir, When I came down from the hills I got your letter of the 15th June, 27, and a parcel containing a few pamphlets As I was busy writing part II of my History o! India I could not go through these pamphlets. I am now in receipt of your reminder of the 18th instt: I shall very soon read the pamphlets carefully and then send vou a detailed reply. I have only read them here to and am afraid I do not find any thing dhuna meM change my views as I have exprossed them hy book part I. Weuld then please let me know clriefly and dearly what particular expressions you consider untrue in

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14) Ma Psrt I, about the doctrines of With best regards Yours Sincerely, bhAvArtha:-Apa kA patra aura pustake milIM / inako maiM bhalI bhA~ti par3ha nahIM sakA / inako par3ha kara maiM zIghra hI savi. stRta uttara duuNgaa| abhI taka to mujhe koI aisI bAta naz2ara nahIM AI jisase maiM apane vicAroM meM kucha parivartana karUM / Apa mujhe saMkSepa meM bhUmAtmaka sthala likha bhejiye, maiM saharSa vicAra kruuNgaa|" __abhI inake sAtha patra vyavahAra ho rahA hai| hameM zrAzA hai zrIyut zarmA jI avazya dhyAna deNge| (pradhAna)