Historical Facts About Jainism

Author(s): Lala Lajpatrai
Publisher: Jain Associations of India Mumbai
Catalog link: https://jainqq.org/explore/011046/1

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HISTORICAL FACTS ABOUT
JAINISM.
A REPLY
LALA LAJPATRAI
WITH "APPENDIX
PUBLISHED BY
MAGANLAL M. SHAH. MANILAL S. JAVERI.
Hony. Secretaries,
THE JAIN ASSOCIATION OF INDIA,
SHANTINATHJI TEMPLE, PYDHONIE Vir Samvat 2452. BOMBAY, 3.

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RMIC LIBRARY 'ACC No 787253 Cinee No. , Dote 79.8.96 St. Hard 14180
Bk. Car). Checkod

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PREFACE.
In submitting this publication to the consideration of the public in general particularly to those who seek to know the "Historical facts about Jainism" we would be careful to explain that this attempt has been made solely with the object of fumi. shing historical proofs in support of objectiors raised by the Jains against several baseless attacks on Jainiam laid down by Lala Lajpatrai in his Vemacular publication i.e. History of India.
In view of the absence of a good concise History of India in Urdu Language, Lala Lajpatrai thought of writing such a history and after strenuous efforts as he states, he could compile a book that can be useful for students.
In his preface to the book, he states that "the contents should be free from exaggerations and they should also be impartial, common and authoritative." It is probable that Lalaji may have either forgotten this principle or in view of his ardent admiration for the religious school to which he belongs he may have been led to put forth some biased and unfounded notion regarding Jainism.
The publication of Lalaji's book created a commotion among the Jains and, as stated by Lalaji himself, he received severul protests from the Jains. The Jain Association of India took up this matter and addressed the following letter to Lalaji,

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11th October 1923.
To,
SHRIYUT LALA LAJPAT RAI,
LAHORE. DEAR SIR,
It is brought to the notice of this Association that in your book "Bharat Varshaka Itihan" you have made some reference a hont "Jainism."
We find that you have misrepresented several points concerning Jainism, therein. Hence we will like to know what books of reference regarding the Jainism, you have relied upon for your information.
On getting the alove infinition, this Association intends writing to you jointing out statenients to which exception ja particularly taken by the Jain Community. Awaiting an early reply:
Yours faithfully, (Sd.) MAGANLAL M. SHAH. (Sd.) MANILAL S. JAVERI,
Hon. Secretaries.
LALAJI in reply stated as under :
SOLON.
16-10-23. DEAR SIRS,
Your letter No. 159 dated 11th October on behalf of the Jain Association to band for which I thank you. Having re.ceived several communications from other Jains on the same subject I have replied to one of them at some length and have published the reply in a recent issue of a vernacular Punjab daily called the Bande Matram." In that reply I have admitted one or two mistakes and have offered to correct them in the next edition. The mistake is one of language and not of opinion. As regards other statements of which exception. h48 been taken I have offered to publish a brief note as to the Jain Doctrines which may be prepared and sent to me by a represen. tative Jain Association like yours. Hoping it will meet your approval,
I remain, Yours sincerely,

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In the meantine the association addressed circular letters to the leading Munirajus and other gentlemen and sought their opinion in the matter. Blany of them sent in their replies.
The statement published liy Lalaji in the "Bande Matram" referred to by him in his letter appeared in Hindi and its transla'. tion is as under.
LALA LAJPAT RAIS REPLY TO JAINS
Various leading Jains sent letters to Lala Lajpat Rai objecting to his remarks made in his History of India, on Jainism, including a letter from Lala Teckchand Jain. Hony, Secy. of Punjab Jain Sabha Jaundiala Guru Distt., Anritsar. Lalaji has replied to him as follows and bas sert the letter to us with a view to publish eonie for the information of all the Jains as to the position of Lalaji and to avoid the necessity of replying to individual...... Editor, ande Matram" 14-10-23.)
DEAR SIR,
I received your ietter a few days back. As I was ill during the last days and at the same time busy in different ways I could not reply it earlier. I hope you would excuse me.
I am sorry to hear that my viens have wounded the feelings of the Jains. I need not assure you that I have not written this History of Irdia under prejudice for some special religious society ror have I done so with the aim of spreading a special doctrine. I have expressed such thoughts only as I thought to he correct horrstly ard fit to be mentioned from the historical point of view
I praise the resunciating girit of the Jains and their doctrine of "Anin sa.“ lint still I think that the teachings of Budhism and Jainism lave dipenuli iesponsih:le for the political degradation ot India.
I have framed this opinion after full consideration. I don't see it easy to change until and unless I am supplied more sound information to convince me of the otherwise.

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historian it is impossible to see anything with the same eyes that those of & sect, see with reverence and faith. History does not always attach to such traditions the same importance as the people of the sect related to, do.
Yes. But if there is anything in my History contrary to the actual religious doctrines and which has been a cause of trouble to you people, I am ready for compensation and the best way to reach it is, I think that you may send to me a brief contradiction not more than a page of my book, which I will publish on your behalf in the second edition of my book.
But this must always be kept in view that my account of Jainism is the popular belief and not in accordance with any special sect. Therefore the contradiction should also be based on this very principle.
You have not mentioned any special objectionable sentence in your letter but Lala Ugarsain Jain of Barant has drawn my attention to some running as follows :--
1. The 24th. Tirtharkara founded a new religion. 2. The teachings of the Budhism and Jainism have been
to some extent the causes of the political degrada
tion of India. 3. Jainismi resembles Budhism in many of its teachings. 4. Jains openly deny the existence of God. 5. This had its origin side by side to Budhism. 6. It is cowardice to be a Jain. 7. The treatment accorded by the Jains towards the
humanity is a very severe and cruel act.
In the above the first sentence is not my own but nearly all the authentic historians of the world say so. Therefore from historical point of view I admit it to be correct. Like you that Budhists say that their religion is eternal yet Sakya Muni Gautama is believed to be the founder of this religion.
2. I have realised this conclusion after full consideration and I am not prepared to make any alteration in this respect, as I have said before, unless I plied, are more sound information.

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3. This is not only the opinions of the historians but also the popular belief. Jail:s may have different opinion but it is not essential that every historian should bow to their opinion.
4. If I receive a contradiction I shall be glad to publish it in the foot note. But it should be clearly stated if that is thx general belief or of one particular sect.
5. This is also the opinion of several historians.
6. This sentence referred to runs thus:-The chief moral principle of the Jains is non-injury but they have given it so much importance that in the eyes of some it is cowardice to be a Jain. But learned Jairs do not take it to be a sin to fight in a religious war.
It is clear that the above is related to a few persons only and therefore is not so important as Lala Ugarsain thinks it to be. My views regarding the Jain Monks can be known from the following:
Jain Monks are more righteous, more renunciating, selfless and more disinterested wben compared with the Sadhus of all other religions.
7. I would be glad to delete this sentence as I don't think It proper that the whole should be taken to task for the wrongs of the few. This sentence was written by mistake but the sense which can be taken it to mean was not at all before me.
My object was that Jains have gone so far in this principle of non-injury (ahimsa) that they have ignored the rights of the humanity while defending those of the other creatures.
In the end I deem it proper to say also that different histories are being written in the world, some accept them and some do not. It is due right of the latter (and they use it) to criticise the history and put the defects in it before the public and to give also some time for the author to ratify the dis. crepancies. But it is never heared that attempts were ever made to influence the author by undesirably passing resolutions against him. Such behaviour is a bar in the way of independence of thought and a hindrance for the new things to be brought into light. Therefore I wish that you may gladly criticise the defects in my history and I shall gain from it. But I don't think it desirable that a popular community like you should try In re me this er? ... misolutions, which can be attained

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As I have received numerous letters therefore I think it proper that a copy he sent to the press so as to avoid trouble of replying individually.
N. B.--I have cleared my position as to your objections and I am not prepared to discuss the matter any longer.
Your Well-wisher,
LAJPATRAI. In view of this public discussion and in accordance with the desire of Lalaji, the Executive Committee of the Associa. tion decided to prepare a statement refuting the allegations laid against Jainism and put before the public the bistorical facts regarding it. For this purpose, à sul Committee was appointed with powers to add to their number.
Mr. Mohanlal Bhagwandas Jhavery, (Hons.) B.A., LL.B. Solicitor was entrusted with the work of collecting necessary information and preparing a draft for the statenirnt.
The Draft thus prepared by Mr. Mohanlal aftur relerring 10) a large number of books was considered and revised by the Nub-committeo at its several meetings and was approved for submission to the Executive Committee which adopted the same for forwarding it to Lalaji and publishing for the public information.
According to this resolution, this small treatise expounding the historical facts about Jainism is placed before the general public, with hopes that it will be useful to the writers of History in future by way of supplying correct information about one of the ancient religions of the World.
Before we conclude, we should not forget to express our sincere thanks to Messias Lohanlal B. Jhavery and Mohanlal 1). Desai for the pains that they have taken in preparing and revising this statinent and also to Mr. Tiralal.Imritlal Shah. B.A. for facilitating our last by supplying us rare and available publications.
· THE
MAGANLAL M. SHAH. JAIN ASSOCIATION OF INDIA, SVANILAL S. JHAVERI, Pydhonie. Bombay, 3
Hony, SECRETARIES.
P.S.-The HUNt important part of the truatise is the Appendix in which all the authoritative statements are brought together.
The Readers are requested to .. note that small type in the body of the treatise refer to the numbers of the notes appearing in tinc. Anner os......

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THE JAIN ASSOCIATION OF INDIA.
Pydhonie, Bombay, 3
October, 1925.
TO
SHRIYUT LALA LAJPATRAI,
LAHORE.
Re. Your Publication "Bharatvarshaka Itihasa."
DEAR SIR,
In continuation of our previous letter, we beg to send you herewith certain authoritative statements in point, being extracts from writings of well-known European and Indian Scholars and a collection of opinions and writings of nonJains published in bookform by Muni Shri Amarvijayji Maharaj and a Treatise by Shrimad Buddhisagar Suri.
WANT OF REFERENCES.
We regret that you have not been pleased to furnish us with any references on which your opinion as expressed in the “Bharatvarshaka Itihasa” has been based. If the same had been furnished to us, we would have been afforded an opportunity to examine the same. But in their absence we have to consider the opinion expressed therein as your personal opinion.

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GENERAL REMARKS. Adverting to your article in the "Bande Mataram” referred to in your letter dated the 16th October 1923, it has been stated therein, "My account of Jainism is the popular belief........, and my knowledge is based on many authentic scholars." With due deference we state that our knowledge and intercourse with non-Jains lead us to think that your account is not the popular belief. The greatest portion of the Indian population is Hindu and they do not--as far as we know-hold your view. It is the Hindus who come in greater contact with Jains and bave an opportunity of studying first hand their everyday life and its aspects-both practical as well as religious. We are not aware of any Hindu of merit holding your view. As for the "Authentic Scholars” referred to by you we are in the dark as you have not been pleased to name them. It is possible that by “popular belief” you perhaps mean the Puranic view or the view of some early European scholars who based their opinions on Brahmanic sources or the Puranas, without any independent historical research. Your views seem to have been expressed by you without having recourse to materials which throw a flood of light on Jain history.
REFERENCES TO JAINISM. The Vedas, Brahma-Sutra, the Maha Bharat," Shrimad Bhagavat and other Puranas,

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Yogavasishtha," Paninis® Ashtadhyayi and ancient inscriptions of Kharvel and Mathura," as also the writings of eminent European" and Indian Scholars and also of many. Indian historians and prominent leaders such as Lokmanya Tilak14 and Mahatma Gandhil have completely exploded many of the mistaken notions.
Pandit Madan Mohan Malavia considers Jainism as ancient as the Vedic religion and has classed it as one of the three branches of Aryan religion.18
Lokmanya Tilak, you are aware, was not only famous as a great political leader but also as a great mathematician, scholar, philosopher and historian. He says-"Jain religion is as old as the Vedic religion and the Satyachara of Vedas is the same as Jainachara”. 17 Your said views were never the popular views but they seem to be the views of some European writers18 who wrote without taking the trouble of making independent search and without sifting any historical materials. Moreover, it seems, they did not mñake a special study of Jainism.
HISTORIAN'S DUTY.
Your duty as a historian, we submit, is to give expression not merely to personal opinions relying upon exploded myths but to genuine historic truths in light of the latest researches. Tt is not open s to ignore the established

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conclusions or recognised authoritiesl' on Jainism and the opinions of the prominent learned contemporaries of yours, without in the least attemptting to controvert the same. It has to be kept în view specially when you happen to be writing about a great historic coninunity and its religion. We do submit that when principles of a particular religion are set (lown as professed by the followers of that religion, they nust be generally acceptable to them and must be based on what they consider to be authentic writings.
“KAI,PASUTRA.”
The Jains consider "Kalpasutra" amongst others as an authentic document and this has been proved to be of great antiquity and historical value.20 You will find Lord Rishabha mentioned therein as the first Tirthanker i.e. Lord and Propounder of Jainism in this cycle, and not Parshwanatha the 23rd 'Tirthanker. It inust be noted here that the Jains, unlike Hindus, are considered by Western Scholars as exact chroniclers of events of their time and are noted for giving mostly exact, detailed, and reliable historical information in all matters whether pertaining specially to them or not."1 Having regard to this, the Jain works could have been very well relied upon for requisite historic information pertaining to themselves and within their own sphere.

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INJUSTICE TO JAIN COMMUNITY.
Matters in such case cannot be treated off lightly by relying solely upon impressions whichi others are likely to consider as being biassed owing to the religious proclivities of the writer who is known to follow a different religion. We would gladly refrain from taking your views in that light; but we urge that the Jains as a community woull feel so when your views appear to be opposed to the historic materials mentioned above. We do feel that even if you had any materials to base your present view. before lencling your naine to and endorsing a view, palpably unacceptable to Jains, you should have at least consulted some Jain Scholars thereon to have both the pros and cons before you ; or should have personally sifted all the available historic materials. Without doing so you have done injustice to the Jain Coinmunity by giving currency to views which are unfounded, and thus irreparably casting slur on them and their religion.
Here the question of one being entitled to independent thinking and courage of opinion does not arise. What you propose to write is history and not personal views. As it is, various statements made by you are not history : and are altogether contrary to facts. We would but cite a single instance how your methods have ler

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SELF-CONTRADICTION.
On the one hand you say that the Jain religion was started by Shri Mahavira about the time Buddha religion came into being, and on the other you say that Shri Mahavira mixed himself up with followers of Shri Parshwa. The effect is that you yourself accept that the Jain religion had started prior to Shri Mahabira and that Shri Parshwa was a historic personage. You have thus fallen into self-contradiction. No value can ordinarily attach to such irresponsible statements, but coming as they do from a person of your repute and political prominence, there is no alternative but to have them rectified and recasted in accordance with established facts.
MISSING JACOBI. In the preface to the second edition of your book you have stated that you have been more or less a compiler rather than an independent historian and that you do not claim to have made original research or investigation. It also appears that you have mostly relied upon Vincent Smith and E. B. Hevell in writing your history. Now Dr. V. Smith, it ought to be remembered here, has been much criticised for want of historic insight.22 It also appears that in writing about the Buddha-Jaina period you have additionally relied on T. W. Rhys Davids who has made a special study of Buddhism but not of Jainism and has a predilectionar
r Briem 23 You

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also cite the opinion of Dr. Jacobi on the date of Nirvana of Shri Mahavira. We do not then understand how you happen to miss Dr. Jacobi's recognised views on the date of the rise of Jainism.24 If you did not really miss them, may we know how, without any attempt at discussing or controverting the opinions of such a renowned Scholar, who is respected all round as a great authority on Jainism, you happen to express same antique and exploded views without even naming a single authority in support. What we think is that you have been over hasty in adopting opinions of historians who do not claim to have any special knowledge of Jains or Jainism, and you have expressed secondhand views. It nay be that all the works on Jainism may not have been available to you owing to certain limitations in which you happened to be, but even then the writings of Dr. Jacobi alone to whom you allege to have referred on the point of the date of Nirwana of Lord Mahavira would have cleared all shibboleths about Jainism. It is extremely to be regretted that of all, you missed works of Dr. Jacobi.
ORIGIN OF JAINISM.
Turning to the objectionable passages, in particular you state "The Chief originator of Jain religion has been Shri Vardhamana Mahavira" P. 129 & 130. To go You thus say in a rough and ready manner that the, Jain religion started from

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Shri Mahavira. But we submit that the statement is not historically true, as best European scholars consider Shri Parswanatha also as a historical personage, 25 and also say that the Jain religion had been in existence even prior to Shri Pars wanatha. having regard to the development it had reached in the time of Shri Gautama Buddha and the way in which the Jain sect is referred to by the Buddhists in their scriptures. The references are clearly to a well established sect of long standing whose philosophy was worth discussion even in the most holy scriptures of Buddhist religion. Moreover Shri Mahavira is referred to therein as Nataputta and Niganthanayaka but not Niganthasthapaka.20 The Buddhists have wilfully misrepresented many Jain doctrines and would not have missed to make a point if the sect was new. Besides the Makhaliputta Goshala a contemporary of Shri Mahavira (according to Jains a rebellious pupil) who was the leader of Ajiwaka sect divided mankind into six classes and gave Jainism a higher rank therein than even the Bhikshus (Buddhists).27 Yet the Buddhists say that the Ajivaka sect was of long standing.28 The discussion of Sachchaka who was the son of a famous Nigantha still more decisively establishes the fact.29 There were so many as sixtythree different sects or schools of philosophy amongst which Jainism has been discussed in greatest details. Chaitanyavada i.e. believing
30

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life in all the objects viz. trees, slirubs, minerals, etc. is a sign of very great antiquity of religion and Jainism is noted for this doctrine of animisticism.31 Another sign of antiquity of Jainism is the similarity of its doctrines with Sankhya and Vedant Doctrines.
JAIN BELIEK.
"While the Jains believe that the original propounder of Jain religion was Shri Parswanatha who lived about 250 years before Lord Buddha"..-1). 12). HTO 50 As to your putting down Jains as believing Shri Parswanatha to be the original propounder of their religion, the same is absolutely false and baseless. As others believe their religion to be eternal, the Jains also believe their religion to be eternal. The Jain tradition is that as far as the present cycle is concerned; their religion began with Shri Rishabhdeva the first Lord. But even to independant thinkers there are unmistakable signs and conclusive historic evidence to put Jainism far beyond the ken of History.-- i.e. 750 B. C.32 The worship of Shri Rishabhdeva is proved in such ancient times as those of Nauda from Kharwel inscriptions.
KHARWEL AND MATHURA INSCRIPTIONS.
The inscriptions of Kharwel and Mathura above referred to bear this out. Of course no direct proof about Rishabhdeva · starting the

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Jain religion can be had as He is far beyond the historic range.
SHRI MAHAVIRA PROPOUNDER OR
ORGANISER.
Your statement "कुछवर्षके नीबडाली," that is "a new sect of Jainism was started by Shri Mahavira is not correct. By a reference to the introduction of Dr. Herniann Jacobi to the Jain Sutras it will be found that Shri Mahavira merely made five vows instead of four-there being no material change in the vows themselves. What Mahavira did was to reorganise the principles of Jainism, as a Tirthankar according Jain tradition ought to do.3
TEACHINGS OF JAINISM AND BUDDHISM.
Then proceeding to discuss the teachings of Jainism you state " जैन धर्मकी मिलती है" i.e. "The teachings of Jain religion resemble in a great degree with those of Buddhism." What we think is that there is a kind of similarity as is bound to exist owing to Shri Gautam Buddha being a contemporary of Shri Mahavira and , owing to both of them being reformers in common opposition to certain unreasonable Brahmanic practices.35 Beyond that there is bound to be general similarity such as must exist between the principal teachings of all religions. Otherwise the doctrine of Ahimsa as practised by the Jains is quite different, from that practised by

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the Buddhas.36 Besides there are many order distinct differences between the two religions which can be well ascertained by a comparative study thereof.
JAINS AND EXISTENCE OF Gov.
Now as regards the statement "जैन स्पष्ट रूपसे .... Acar" that is "The Jains clearly deny the existence of God,” the same is absolutely incorrect and there cannot be any misunderstanding about it. All the schools of Indian Philosophy and all the Scholars of religions worth the name know very well that what Jains deny is the
Kartritva" (creativeness) and “Fala-datritva'(conferring fruits) etc. as qualities of God. The Jains say that God is neither creator nor dispen' ser. All the characteristics of Nirguna Brahma are assigned by Jains to “Siddha Paramatma .'"37 According to Jains God is nierely Sakshi---"Witness,'38 and does not take part in any of the human actions. Jains accept God as all-knowing all-powerful, and perfect, and other usual qualities ascribed to God are also accepted. In this respect the Minansakas and Sankhyas are at one with the Jains.39 The Maya of Vedantists the Karma of Mimansakas and Prakriti of Sankhyas are practically the same as Karma of Jains. According to Jains the Atma under the influence of Karma migrates in the world and is the Karta and Bhokta of its own doings moulding its own future...!n this sense the Jivatına

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may be figuratively termed to be the creator, protector, and destructor of his own world. It will be seen that the Jains by denying Karttritva of God do not at all deny His existence. According to various sects and various religions the definitions of God are different and accordingly the exact nature of God is also different, but it cannot by any means be said that therefore it community wlio .thinks differently of the nature of God should be condemned as denying His very existence. In view of the above. the statement that the Jains clearly deny the existence of God is prone to deeply wound religious feelings of the whole Jain community.$? When it has not been thought fit to describe, the Mimansakas and Sankhayas, who do not like Jains believe in God as creator, as denying the existence of God, it would be unjust to describe Jains as denying the existence of God.
FUROPEAN RELIGIOUS COMMITTEE.
It is erroneous to say " HA.... Ageret That" that is "According to Jain belief the best, the most excellent, and the most renunciated man alone is the God”, and to compare the Jains with the atheistic European Religious committee by saying "TA MA....ASAT that is in this connection the Jain religion resembles with the religion of the European religious comnittee". Howsoever a man may be advanced and renunciated.. mless and until there

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are perfect faith, perfect knowledge and perfect conduct and other attributes of god described in Jain Scriptures he is not God. The European Committee of Religions does not admit even the soul as distinct froni body and is akin to the Atheistic School of Charvaka. The best and most advanced man of the Committee can never be called God. There cannot therefore be any comparison between the liuropean Religious Committee and the Jain religion. Besidessuch vague allusions are prone to raise considerable doubts and suspicions in the minds of unwary and simple people about the purity and holiness of the Jain religion, which an impartial historian would have refrained from (loing.
AHIMSA. Then you proceed to discuss tlie great principle of Ahimsa. You call the same the greatest moral doctrine of the Jains, but unnecessarily disparage it alleging that the same has been carried to extrenie.4: Now many thinkers of tlie world join in praising the doctrine and its beneficial effects on mankind and consider it a solution of the complex problem as to how the Society can live in peace.44 You however say in a garbled form, "according to some, to be Jain is first rate cowardice"-although you in the same breath admit that the learned Jains do not think it sin to fight in religious battles or consider punishing others as opposed to their religion.45

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It
JAIN COURSE OF CONDUCT. As to the course of conduct--you proceed to say that "it is impossible for man to act completely in accordance with it (course of conduct) and consequently the influence of Jainism on hunian temperament is such that man thereby becomes too weak for ordinary struggles of life. On the one hand, the Jain Sadhus are renunciated. from the world to a very high degree, but on the other hand though the Jain layman protect the lower creatures, their conduct with men is very cruel”. 16 Proceeding to give some sort of explanation of this really unbelieveable phenomena, you say "The same is possibly the result of unduly emphasizing on an impossible course of conduct."" Here you have shown complete ignorance of the course of conduct laid down for being practised by the Jain layman. This course is quite distinct and perfectly practicable for householders. l'urther you appear to be quite unaware of the two grades of the Jain householders, viz. Vrati and Avrati.? The only obligation on the Jains of tbe latter class is to have faith in God, Preceptor, and Religion, as described in the Jain scriptures. Such Jains—and they are the majority at present--are free to follow any vocation in life. The former class has to follow certain vows. of comparatively far less strictness48 than those of Jain Sadhus which make them easily practicable by the laity without in any way causing hindrance to or interfering with their ordinary

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callings of the world. What they have to practise is not much more than a religious Hindu Householder. You will thus find that the course of conduct laid down for the Jain householders is quite practicable and does not in any way weaken them for ordinary struggles of life. On the contrary the same gives high moral tone to their dealings with other people as their religion does not remain detached from their ordinary dealings, as happens with many other religions. The Achara (course of conduct) of Jain Sadhu is practically the same as prescribed in Bauddhayan Sutras for Hindu Sanyasi according to Jacobi.50 There is therefore no impracticability also about the course of conduct meant for the Sadhus. Here it is pertinent to repeat what Lokmanya Tilak said that Jainachara is the same as Satyachara of the Vedas. Many kings, contemporaries, of Shri Mahavira, were Jain, but fought for religion or self protection. There have been also instances of so many subsequent kings as successful rulers inspite of their being Jain. Jainachara is therefore quite practicable and does not make those practising it cowards or in any way weak to fight the ordinary struggles of life.
CHARGE OF CRUELTY REFUTED.
Nor does it make them cruel. It makes them on the contrary upright, honest, and considerate but unflinching and strong. It is a speciality of

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Aryan religions and specially of Jainism that all the acts of the man are inbued with religion. It is contradiction of words to say therefore that although the Jains believe in Ahimsa, they are cruel.51 Of course there may be some rare instances but they cannot be put forward in extrenuation of a sweeping statement ascribing cruelty to the Jains as a class. As a matter of fact the Jains are considered by all to be farthermost away from cruelty. There ought to be unshakeable proofs before such a damnatory charge is laid against a community of great antiquity and prominence like Jains If we refer to history we find not the Jains but the Hindus cruel to a great degree in religious bigotry. No instance of persecution by Jains even during the reigns of Jain kings lias been ever recorded. But on the contrary in South Madura the Hindus did put to sword so many as eight thousand Jains.52
HUMANITY OF JAINS.
As regards your statenent “Although the Jain laity protects the lower creatures, its conduct towards man is of great cruelty”, we may point out that it is not correct that Jain laity restrict their kindness to the animal-world.“3 Apart from the fact that there is utility of even such a kindness which can be realised by remembering usefulness of cow and such other creatures to mankind, it is an exploded myth, given circulation to

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by people ignorant of Jainism and having little or no acquaintance with Jains and their institutions. Jains consider education as the best charity and they have accordingly Pathashalas of their own in almost all the towns and villages where there are even a small number of Jains. They subscribe as liberally and unhesitatingly to nonJain educational and other institutions beneficial to mankind. As a matter of fact kindness and Jains go inseperably together. In this respect there is absolutely no scope for the allegation nacle by you. Any man who cares can, by even a casual reference to any list of subscriptions to charity, find out for hiniself the extent of Jain generosity. The Jains are the foremost in charity and in doing their bit for humanity.
HISTORIC INSTANCES.
We would but give a few historical instances Jagadusha, a prominent Jain flourishing in the thirteenth century, saved the whole of Kutch, Kathiawad, and Gujrat in the great famine of 1255 A. D. Shantidas of Ahmedabad, who flourished about three hundred years ago, saved thousands in the great fainine of 1631-32 A.D. froni starvation and untimely death. It is well known that fanines are unfortunately continually occurring in this land. There were only very recently the great famines of s.y. 1869 and s. y. 1956 in which also the Jains contributed very liberally and unsparingly to re

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lieve mankind. On this side only in the last century Motisha of Bombay erected many Dharmashalas and was noted for his extreme solicitude for the poor and the starving. The charities of Sada Somji, Narsi Natha, Narsi Keshavji and others amongst the Jains are historic. As a scholar you camot but be aware of the name of the late Premchand Raichand who only recently spent large sun such as 60,00,000 of Rupees on educational and other charities. His name is permanently associated with the Bombay and Calcutta universities. The Rajabai Tower otherwise known as University Clock Tower was erected by him in memory of his mother Rajabai and gifted over to the Bombay University. He als erected many Dharmashalas and wells and Pathashalas for the benefit of humanity. A very large num ber of hospitals, schools and other institutions are even now maintained by Jains and conducted on a very catholic basis without distinction of caste or creed. The Humanitarian League of Bombay started by the Jains deserves special mention, as the same has been rendering service to people throughout India without distinction of caste and creed. The same commands many non-Jain and European members and is being conducted on uptodate lines.
DR. O. PERTOLD AND JAIN ETHICS.
It may not be out of place to cite here what Dr. O. Pertold says on the great doctrine of

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Ahimsa in his lecture on “The greatness of Jainism and its position from the point of view of the science of comparative religions." He says :-"In Jain scriptures the ethical science has been very exhaustively considered. The first question is how all the beings in the world can live peacefully together. Most moralists have failed to solve the same problein and none has arrived at a definite conclusion on the subject. The question has been howeier very siinply and thoroughly considered and answered in the sain scriptures. The answer is 11011-injury to others. This doctrine is not treated nierely philosophically but put into practice with greater strictness and resoluteness than even the ten Commandments of Christianity. Another question as easily and thoroughly answered is the purity of relation between man and woman. This is a question not merely of ethics but also of life and society." (P. 105 Vol. II Jainctar Drashtie Jain by Shri Aniarvijayaji Maharaja.)
MAHATMA GANDHI AND AHIMSA. We would further cite what Alahatma Gaudhi says, as the same has great bearing on this point as well as on the next viz. Political influence. He says :-. With due deference to Lalaji, I must join issue with him when he says that the elevation of the doctrine of Ahimsa to the highest position contributed to the downfall of India: There seems to be no historical warrant for the

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belief that an exaggerated practice of Ahimsa synchronised with our becoming bereft of manly virtues. During tlie past 1500 years we have as a nation given ample proof of physical courage, but we have been torn by internal dissensions and have been dominated by love of self instead of love of country. We have, that is to say, been swayed by the spirit of irreligion rather than of religion.
BENEFIT DERIVED FROM JAINS AND THEIR
RELIGIOUS WORKS.
"I do not know how far the charge of unmanliness can be made good against the Jains. I hold no brief for them. By birth I am a Vaishnavite, and was taught Ahimsa in ny childhood. I have derived much religious benefit from Jain religious works as I have from scriptures of the other great faiths of the world. I owe much to the living company of the deceased philosopher Raichand Kavi who was a Jain by birth. Thus though my views on Ahimsa are a result of my study of most of the faiths of the world, they are now no longer dependent upon the authority of these works. They are a part of my life, and if I suddenly discovered that the reli-. gious books read by me bore a different interpretation from the one I had learnt to give them, I should still lold the view of Ahimsa as I am. about to set forth here.

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INFLUENCE OF AHIMSA. “Our Shashtras seem to teach that a man who really practises Ahimsa in its fulness has the world at his feet; he so affects his surroundings that even the snakes and venomous reptiles do him no harm. This is said to have been the experience of St. Francis of Assisi.
AIIIMSA GREATEST COURAGE. "Ahimsa requires deliberate self-suffering. 11ot a deliberate injuring of the supposedd wrongdoer. In its positive form, Alinisa means the largest love, the greatest charity.................." This active Ahimsa necessarily includes truth and fearlessness. A man cannot (leceive the loved one ; he does not fear or frighten zin or her. T2TCH (gift of life! is the greatest of all gifts. A man who gives it in reality, (lisarnis all hostility. He las paved the way for an ionourable understanding. An none who is liimself subject to fear can bestow that gift. He must therefore be himse!f fearless. "A man cannot then practise Ahimsa and be a coward at the same time.” The practice of Alinsa calis forth the greatest courage. It is the most weliery of soldier's virtues.
LEAR OF DEATH. "If we are unmanly to-day, we are so. 110t because we do not know how to strike, but be
181253 T MAMAKADONNA ÜTeen
TUTE OF CULTURI

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cause we fear to die. He is no follower of Mahavira, the apostle of Jainism, or of Buddha or of the Vedas, who being afraid to die, takes flight before any danger real or imaginary, all the while wishing that soniebody else would remove the danger hy destroying the person causing it.
ANIMSA A PANACEA
Ahimsa, truly understood. is, in ny luurnble opinion, a panacea for all evils--nundane and extra-mundaue. We can never overdo it. Just at present we are not cloing it at all. Ahimsa does not displace the practice of other virtues but renders their practice imperatively necessary before it can be practised even in its rudiments, Lalaji need not fear Ahimsa of his father's faith. Mahavira and Buddha were soldiers, and so was Tolstoy. Only they saw deeper and truer into their profession, and found the secret of a truer, happy, honourable and godly life. Let us be joint sharers with these teachers, and this land of ours will once more be the abode of Gods." (M. K. GANDHI, JAINA GAZETTE P. 262-265,1916.)
AHIMSA MISUNDERSTOOD.
We need not repeat here that the doctrine of Ahimsa is much misunderstood and its exact. connotation not known. Lord Mahavira who preached Ahimsa knew how to stand unshaken.

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in calamities brought down upon him by the non-believers. He was prepared to die for his belief. He did not however think of killing or injuring the persons who inost cruelly maltreated him. You will thus see Ahimsa involves adamantine courage, capacity to bear infinite pain and misery and this has been to an extent understood and practised by Vahatma Gandhi. If proper and in partial consideration is given to the su bject. you will unhesitatingly revise your views on the great doctrine of Alinasa. Fiveu. as a political doctrine the best thinkers of the world praise the same as a sovereign remedy and it is especially so in India. Had the doctrine been understood in its full connotation and practised accordingly by the political followers of Mahatma Gandhi, there would have been astounding results. This is the reason why Mahatma Gandhi thinks that his movement would have been a complete success if the people had followed him implicitly and carried out luis plan courageously and unflinching!y. Now, that historic facts about Jain charity and humanity are before you, you will not liesitate to reniove the unbeconiing slur of cruelty to man cast on Jains. You will aiso do equal justice to Jainachara, which inakes man upright, honest and considerate but umflinching and strong. The Jains are also not backward in their service to the Motherland and the same can be ascertained by a reference to their part in the non-co-operation

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movement and their contribution to the latest Swaraj Fund started by Mahatma Gandhi.
POLITICAL INFLUENCE OF JAINISM AND BUDDHISM
Coming to your views about the political inof Buddhism and Jainism viz. सम्मतिमें....कारण हुआ है that is “In my opinion, the general influence of Buddhism and Jainism has been a cause of political dawnfall of India," we think that the premises for the conclusion drawn by you are wrong. Can you say that if the ruler or the ruled have deep sense of sacrifice of worldly things and are renunciated, they would be unfitted for ensuring protection or welfare of the country? What is correct-that misery is caused by excess of selfishness or that it is caused by excess of renunciation ?
fluence
HISTORY AND SENSE OF SACRIFICE.
As a historian you must be aware of the long line of kings of Raghu Vamsa as described by the great poet Kalidas. What a marvellous success was achieved by them who were imbued with keen sense of sacrifice under the training of renowned sages and who ultimately resorted to ascetic life. Still, they were ideal rulers Is it what you say that an extremely philosophical or religious view of life incapacitates people for self protection or political rise. The preachings of Shri Krishna to Arjuna in Shrimad Bhagwat Gita included sacrifice of wordly things.

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Yet, their influence on Arjuna was that he fouglıt well and vanquished his opponents. King Janak is another notable instance of a very successful ruler although he was leading an ascetic life. Similar is the history of Maliomedans fighting on declaration of Zihad or religious war and Christian Crusaders uniting to recover the lost holy land of Jerusalem.
No SPECIAI, INCAPACITY.
Now we shall consider if there is any specially or inherently incapacitating element in the Bud. dhas and Jains preventing them from being successful politicians or cliplomats which may be pointed out as the invisible root-cause of the political evil-effects of Jain, Buddha influence. We do not find any. Tyaga cannot lead to any evil results and besides Tyaga is aclmittelly comnion to most Indian religions. The Jains and the Buddhas cannot therefore be said even in an abstract and invisible nanner to have caused the political clownfall of India. The allegations about the course of conduct laid downı for Jain laity have been already dealt with, and the high potentiality of the doctrine of Ahimsa has been also pointed out. Apart from these special rules of conduct the Jains are like any other people and there cannot therefore be anything specially or inherently incapacitating them. The Buddhists are even now rulers in China, "Tibet and Japan, so that fact speaks for itself.

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HISTORY AND CAUSES OF POLITICAL DOWNFALL.
Turning to history we find that the political downfall of India was due to other reasons. When Prithviraj fought with Shahbudin Chori and his Afghan invaders it was discord and dissensions amongst Hindus which caused his defeat opening the door to constant foreign inva.sions. The same is the case as regards subsequent crises in history. In the last of such crisis the Maharattas were in power and discord and dissensions amongst then! were the cause of the final subversion of the Hindus. In Poona and other places also the Maharattas lost to the British. Where is it that you find Jains as the cause of the political clownfall of India ? Look to the history of Gujrat. From the time of Vanaraj Chavda who was brought up by a Jain acharya Shilaguna Suri in 9th century, a long line of ministers made the country prosperous. They were great warriors, statesmen and diplomats. The inost proininent of them were Vimalasha, Munjal, Udayana, Shantu, Bahad, Vastupal, aud Tejpal. They made the whole Solanki and Vaghela period a bright chapter in the history of Gujarat. The Jain ministers Vastupal and Tejpal fought and defeated Muhammedans and established king Viradhaval at Dholka, and Gujarat was lost by King Karan and his Brahman minister Madhava owing to the immorality of the former and treachery of the latter. Last but:

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not the least is Bhamasha the great Jain minister of Rana Pratap.
BHAMASHA AND RANA PRATAP.
Rana Pratas), the idol of patriotism, is remembered to-day for luis incessant struggle to gain back the motherland and for his vows to lead practically an ascetic life till he succeeded in achieving liis object. Few people know that this hero was so driven by adversity that had it not been for Blainasha his Jain minister who unhesitatingly and in extreme selflessness emptiech liis treasures for the sake of motherland and in fidelity to his king, Rana was but on the point of giving up the struggle. It is really due to want of impartial historians that the great Jain politicians in the history of India have not received their due and have been ignored. There is a long and charming history of Jain ministers in Rajputana as to how they tried to uplold the tottering Rajput clynasties and low far they have succeeded. The sum total is that, had it not been for the heroic efforts of thiese Jain ministers it is very doubtful that there would have been arv Rajput states of importance surviving.
JAIN PREDOMINANCE.
As in Rajputana, so in Cutcli and Kathiawar the Jain ministers have been the happy instruments of saving native states out of complete ruin and effacement. The records of these

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states are a living testimony to the achievements of Jains in the field of politics. There is not a single instance of calamity be-falling or misery setting in because of Jain administration. As Bhandaries, as Sheths, as Commanders, as Ministers, as Mandalikas, as Mahamandalikas, and as Kings the Jains have made their mark in history. Commencing from the times of Shri Mahavira, and taking a bird's-eye-view of Indian History, we find Shrenika alias Bimbisar of Magadha, Chetaka of Vaisali, Chandapradyotana of Ujjaini, Udayi of Sindh, Udayan of Kausambi, and Jiwaka of the south as successful Jain Rulers, who did not hesitate to fight for religion and protection of self and their subjects. There was nothing but prosperity in those times. Then we come to Chandragupta whose historical connection with Jain Acharya Bhadrabahuswami is so well-known. In his time we find true Indian Empire and that in a very flourishing condition. We also find bright records of the achievements of the kings Kharvel and Samprati, Aam of Gwalior and some of the kings of the Chawda, and Solanki dynasties and specially of the famous king Kumarpal of Gujarat. Commencing from the times of Chavda dynasty the Jains, until very recently, had political predominance in many states as ministers.
JAINS NOT RESPONSIBLE.
The records of the native states of Rajputana, Marwad, Cutch and Kathiawar in the
North

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and Kanara and other places in the south are a living testimony to the political achievements of the Jains. The Hindus had lost to the Muhammedlans in Bengal and Orrissa as well as in the south so far back as the 12th and 13th centuries. We have seen how the doors of the foreign invasions were thrown open in the tinies of Prithviraja and low in the final defeat the Maharattas were responsible in the famous battle of Panipat, which took place in 1761 A. D., and how the British rule commenced. Nowhere will you find the Jains losing to the foreigners or in any way being the near or reinote cause of the downfall of India.
JAIN TYAGA AND ITS EFFECTS. If you mean to say that the Jains were not directly but indirectly the cause of political downïall owing to the supposed sinister influence of the Tyaga practised by them, the same is equally untenable. Tyaga is common almost to all the Indian religions and it passes one's comprehension how the Jains or the Buddhists alone can be blanied, granting for a moment that political downfall can be caused by Tyaga. Further the Jains were not for any considerable time paramount and did not bring the other races under their complete subjugation and sway. In considering the state of an Empire what counts is the paramount influence. Then again we do not find any instances of the Rajputs

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anywhere giving up their sword owing to their embracing Jainism nor do we find them becoming careless in protection of their kingdoin or their subjects owing to the Jain influence. The real and the most beneficial effect of the Jain influence has been to soothe the unnecessary and corroding internal feuds that undermined the Indians for centuries past. It stamped down unreasonable fighting as unworthy and sanctioned fight for such objects as was the duty of a Jain king and minister. Not a word can be said against such a sound and farsighted principle. Even in the inodern tinies the Western Nations have 110t come to a better solution of the problem as to how the society can leave in peace than to resort to the basic doctrine of Jainism viz. Ahimsa. The real causes of the political downfall of India you will find in the foregoing quotation of Maliatina Gandhi. The doctrine of Ahimsa has gone a far way towards renioving many of these causes. It must be also reniembered that in the present political condition of India the doctrine of Ahiinsa is the only harbour of sure and certain safety.
181253 JOHANNES HERTEL AND JAIN INFLUENCE.
It is pertinent to note here what Johannes Hertel says in his article entitled, "The Jains and the Pancha Tantra” published in the Report of the Jain Sahitya Sammelana on the influence on of Jains", "That the Jains and especially the Shwetambara of Gujrat not only in Hemchandra's

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days, but long before and after this great Scholar, exercised a most powerful and beneficial influence on the civilisation of their Native country. They not only promoted their religion, which taught their countrymen "a pitiful behaviour towards men" and animals, and their Rulers justice towards their subjects, but they promoted learning and literary culture in Sanskrit as well as in Prakrit in Braj Bhasha and in their Vernacular Gujarati. In the same time their laymen caused to be built the splendid temples which adorn the country promoting a fine and impressive plastic and architectural art and to be copied thousands of manuscripts and to be established libraries for their monks. These monks on the whole were not narrow minded as Hemchandra himself studied also the Shastras of other religious communities and hence the spiritual culture. which is abundantly evidenced by the huge mass of the Jain works still existing in our day, was perhaps the highest in all India. What would have become of Prakrit literature without the Jain writers? It is my firm conviction that owing to this very spiritual culture the Jains mantained themselves and their influence in India amongst their people as well as at the Courts of Hindus and Mohamedan Rulers. To the unlearned they gave an attractive literature in the Vernacular, and at the Courts of the Princes they vied in literary art and learning with the most cultured Hinduistic or Mahomedan Scholars and they

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used the influence they gained in this way over the minds of the Rulers to make them just and benign to their subjects." Here then you will have the correct idea of Jain influence and will realise that the Jains have been unjustly selected to be held out to the world as having in an unknown way caused the downfall of India. JAIN CONTRIBUTION TO ART, LITERATURE, ETC.
When justly or unjustly you have been pleased to say so much unsavoury about the Jains and Jainism, you have not a word of praise for the great Jain contribution to Art, Literature and Science, Mathematics, Medicine, Ethics, Philosophy and Logic. Volumes may be required to do complete justice to the Jain contribution to each of these subjects. We have already cited Doctor Johannes Hertel and the said quotation also goes to show the vast mass of the Jain Sanskrit, Prakrit and Vernacular Literature and its proper place in the Indian Literature. 55 It also shows what a great civilising factor this Jain. literature has been in India. The same Scholar has in another place expressed "Now what would Sanskrit poetry be without this large Sanskrit literature of the Jains! "The more I learn to know it the more my admiration rises". In every branch of literature the Jains possess first-rate works.
56
JAIN ART.
The greater portion of the Jain art is what is called the Rajput School of Art. This is so be

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cause the Jains have historical connection with Marwad'' and Rajputana. The inscription found near a temple in Osia 57 shows that the Jains inhabited Rajputana in great numbers, so early as 84 Virasamvat, i,e. 542 B. C.' In the relics in Gujarat what is to be wondered is how the Jain Art saved the Hindu Art from being marred by the heterogenous Mahomedan Art. It is well-known that had it not been for the existence of Jaip Art and sculpture as living model, the Hindu Art would have succumbed to the Mahomedan Art. As it is the Hindus are able to pride themselves in possession of a National Art in Gujarat. In the South in the middle ages, and in the North in the ancient times, the Jain Art exercised the same influence and the same can be verified by studying the relics of those times. Dr. Ananda K. Coomarswami in his notes on Jain Art in the Journal of Indian Art and Industry Vol. XVI July, 1914 says :--56
“The paintings are not only very important for the student of Jain iconography and archaeology, and as illustrating costume, manners and actions but are of equal or greater interest as being the oldest known Indian paintings on paper, and representing an almost hitherto unknown school of Indian Art, based like Rajput paintings on the old traditions, but carrying us back at least a century and half further than the oldest available examples of Rajput pictures. It is indeed probable that when the Jain
3

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Libraries of Western India are made more accesible, they will be found to contain illustrated manuscripts still older than the beginning of the fifteenth Century.”
"The Jains are to be met with in nearly every large Indian town, chiefly amongst the merchants. They have been politically, and are still economically powerful. To them the architectural splendour of many of the cities of Western India is largely due ; as likewise, that of great temple cities of Satrunjava, Girnar, and the beautiful temples at the Mount Abu. They now occupy an important position chiefly in Gujarat, Rajputana and the Punjab and also in Kanara. The Architecture resembles that of Gujarat, where most of the miniatures nust have been painted. Indian Mughal Art did not yet exist when the 15th Century Jain miniatures were being painted.”
JAIN ARCHITECTURE AND ITS INFLUENCE.
Referring to the historically famous Saiva temple of Somnatha at Parabhas Patan James Furguson in his history of Indian and Eastern Architecture writes "though a Brahmanical temple, it illustrates the style employed by the Jains in Gujarat in the twelfth Century”.
JAIN TEMPLE OF RANAKPUR. Referring to the famous temple of Ranpur (Ranakpur) built in 1440 A.D. the same author

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referring specially to the numerous columns therein writes “The internal effect of this forest of columns inay be gathered from the view (Wood cut No. 289) taken across one of its Courts, but it is impossible that any view can reproduce the endless variety of perspective and the play of light and shade which result from the disposition of the pillars and of the dome and from the mode in which the light is introduced. A wonderful effect also results from the nuniber of cells, most of them containing images of the Tirthankars, which everywhere meet the view. Besides the twelve under the larger Shikharas there are 86 cell shrines of varied form and size surrounding the interior, many of them connected by inside passages, and all their facades more or less adorned with Architecture.
"The imniense numbers of parts therein and their general smallness prevents its laying claim to inything like architectural grandeur ; but their varieties the beauty of detail-no two pillars in the whole building being exactly alike—the grace with which they are arranged, the tasteful admixture of domes of different heights with flat ceilings, and the mode in which the light is introduced combine to produce an excellent effect. Indeed, I know of no other building in India of the same class that leaves so pleasing an impression or affords so many hints for the graceful arrangements of olumns in an interior."

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DEWADA TEMPLES. Referring to the famous Delwada Temples at Mount Abu and specially the one built by Vimala, Bhimdev's minister, in 1031 A.D., the same author says that “it is simpler and bolder though as elaborate as good taste would allow in any purely architectural object. Being one of the oldest as well as one of the most complete example of a Jain temple its peculiarities form a convenient introduction to the style, and among. other things serve to illustrate how complete and perfect it had already become when we first meet with it in India. The marble dome in this temple is of great beauty from its very rich carving”. “In the roofs of corridor of this temple also there is a series of carving of most complicated ornamental designs that are quite unrivalled anywhere else.” Referring to the Tejpal temple the author writes "Above the second row of ornaments 16 bracket pedastals are introduced supporting statues and the centred is a pendent of the most exquisite beauty ; the wliole is in white marble and finished with a delicacy of detail and appropriateness of ornamients which is probably unsurpassed, by any similar examples to be found anywhere else. Those introduced by the Gothic architects in Henry VII Chapel at Westninister or at Oxford are coarse and clumsy in comparison. It is difficult by any means of illustration to convey a correct idea of the extremebeauty and delicacy of this pendent ornaments,

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but the illustrations on plate No. 21 and woodcut No. 286 from photographs will explain their form even if it cannot reflect their beauty."
JAIN ARCHITECTURE INFLUENCED MUHAMMEDAN
ARCHITECTURE.
"The astylar temples of the Hindus were useless to the Muslims except as quarries-a purpose to which they were frequently applied but the light columnar style of the Jains not only supplied materials more easily adapted to their purposes, but furnished hints of which the Muslim architects were not slow to avail themselves. The architecture of Ahmedabad for ins tance (A.D. 1410 to 1572) is derived far more directly from the Jain than from any style familiar to their co-religionists in any other part of the world. The same may be said of that of Jaunpur though in the last named city there is hardly a stone that can be said to be derived direct from any previously existing building."
MUSIC RHETORICS
GRAMMAR.
There are also works on Music such as Sangita Dipaka and Sangita Ratnavali. There are also numerous works on rhetorics and Grammar such as Kavyanusasana, Siddha Haima, Hem chandracharya being the leading writer on the subjects.

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SCIENCE AND JAIN DOCTRINE OF ANIMISTICISM.
In Science the great doctrine of Animisticism is of great modern interest, the same having been demonstrated to be true by the great Scientist of India Sir Jagdischandra Bose. It is now scientifically established that the Jain belief as to life in trees, shrubs, niinerals etc. is a doctrine not based merely upon theological speculation but is a doctrine which stands the test of latest scientific investigations and is capable of practical demonstration. Not only has it been proved that trees, plants, shrubs, etc. have life but also that they have various emotions such as grief and delight and that they respond to various artificial drugs administered to them. No other philosopliy has stood the test of science. It speaks voluines for the marvellous accuracy of thought and logic and intelligence of the great Jain thinkers of yore whose principles of life remain unshaken in the 20th century.57
MEDICINE.
In medicine Vagabhatta is a renowned Jain physician and is considered throughout India as standard authority in Ayur-Veda. There are many ancient treatises of Nagarjuna and others available on the various branches of Ayur Veda. One of the latest comprehensive works on the subject of medicine is Yoga Chintamani of Shri Harshakirti who flourished in the 18th century. He has also written Vaidyaka-Saroddara and

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Vaidyaka-Sarasangraha. A little prior to that Nayanashekhara wrote Yoga-Ratnakara. On the mixed subjects of chemistry and medicine are Rasachintamani by Ananta Deva Suri and Siddha Yoga Mala by Siddharshi. Similarly mid-way between medicine and science is a valued work called Yoni-prabhrita. It treats of various medicines and shows how various creatures cani come into being by virtue of the process of mixing various medical ingredients.
Four DIVISIONS OF JAIN LITERATURE,
The subject of mathematics forms one of the four chief divisions of Jain literature viz. Philosophy, Mathematics, Rules of conduct, and keligious stories. Beginning with the Holy Scriptures of the Jains the first works whicb deal with [athematics as well as astronomy are SuryaPrajnapti and Chandra-Prajnapti. A comprehensive work of later times called Ganita SaraSarigraha has been recently discovered. It is the work of Maliaviracharya who flourished between 814 and 878 A.D. He thus comes after Aryabhatta but before the fainous Mathematician Bliaskeracharya. Both Algebra and modern Geometry are included in the work over and above Arithmetic. Professor Ujen Smith writing about the work says “the shadow problems, primitive cases of trignoinetry and Gnomonics suggest a similarity ainongst these three writers (Aryabhatta, Mahaviracharya and Bhaskeracharya) yet

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those of Mahaviracharya are much better than one to be found in either (“The Gujarati" Divali Issue 1924). There is also another Jain Work on the subject called Ganitatilakavritti of Sinhatilakasuri. As regards the 2nd division of Jain literature, Rules of conduct, the various works thereon have a great bearing on the Ethical Science, and we have already shown how the Jain Achara is of great value even from the Ethical point of view. The Jain story literature is very vast and famous.58 Doctor Hertel's article on Jain contribution to Punchatantra shows how this kind of Jain literature was appreciated all round the world. One work called the Shukasittari was wholly translated in Persian and thence travelled Westwards in various European Countries. The vastness of the story literature can be gauged to an extent by reference to the section of Katha Sahitya in Jain Grantlavali. Now turning to the subject of Jain Philosophy we find therein the great doctrines of Karma (Law of causation) and Jiva (life) most scientifically treated in all the details. Lokmanaya Tilak, Doctor Annie Besant and many others have praised Jain Philosophy for such a marvellous and scientific treatment of these doctrines. Another noteworthy feature of the Jain Philosophy is the doctrine known as Manhood to Godhood. 59
SYADVADA JAIN LOGIC. "The Syadvada teaches the fundamental theory that everything in the Universe is related

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to every other thing, so we should not take only this relation or that. Apparently Anekant logic asserts contrary predicates of one and the same thing, but every statement that we make is qualified by its modifications (paryayas). These paryayas are caused by Time and Space, Matter and Character (Kala, Kshetra, Dravya, and Bhava). Every assertion is variable with every change in any of these four varients, which are four invariable agents in our determination of objects". History and Literature of Jainism p. 120,
SYADVADA & NAYAVADA. Last comes the subject of Jain logic snow11 throughout the world as Syadvada an unique doctrine presenting a comprehensive and synthetic point of view. .There is also an analytic doctrine known as Nayavada. The Jain philosophy is also famous for throwing open the path of liberation to all without distinction of any sort whatsoever, the only requisites being perfect perception सम्यग-दर्शन, perfect knowledge सम्यगशान, and perfect conduct सम्यक्-चारित्र. The six ultimate substances, of the Jain philosophy are Life, Matter, substance aiding inotion, substance aiding stablity, Tiine and space. It may be noted here that Tinie is figuratively treated as substance not being a positive substance.
SPECIAL CONSIDERATIONS. Now that all the matters are before you, you will relise that it is not fair to show only

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one side of the picture and that also in grotesque colours out of all resemblance to the original. Are not the Jains entitled to complain of such misrepresentation and injustice when they find the mistaken Historians of old being survilely copied, and wlien there are signs of disinclination to examine materials leading to contrary conclusions. This may be pardonable as regards. these Huropean historians, but you are a distinguished Indian Leader writing about Indians of whom far more is expected. You are supposed to be in close touch with the people and their religions, and are supposed to give first hand and accurate information about them. The liuropean historians were writing when some of the present historic materials were not available, and they could not also get first hand information from Jain sources being far away from India. You are not working under siinilar disadvantages but have on the contrary the advantage of knowing Jains and their religion first hand. Apart from this scholastic considerations, you as a popular leader of consideraable standing ought to be aware of thie religious susceptibilities of the Indian people--and if in spite of it you fall into error and express wrong views as to their religious practices, the Jains, as a.. coinmunity, may well think that there lias been, if not positive and intentional misrepresentation, at least a frigid disinclination to show Jainism in its true light owing to your religious bias. You:

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43
have attempted to lay the burden of political degradation on Jains and Bauddhas or their religions, but even now seeds of dissension which has been the real cause of political degradation all through are being sown by carelessly expressed views of yours causing great estrangement and cleavage between the Jain community and the Arya Samaj to which you belong. The Jains cannot therefore allow such odium to be cast on them when there is not a tittle of evidence brought forth to support the views which would have been expected to be supported in case of a person of your position and learning by unassailable and unshakable historic evidence.
DUTY TO POSTERITY.
We have thus tried to place before you facts which we think you as a responsible historian cannot and will not ignore in fairness to your contemporaries as well as the great posterity to come. We fervently hope that the remarks will be taken in the spirit they are offered and lead you more correctly to represent a historic community who has done well in innumerable ways towards humanity, it being the very essence of generosity, kindness, and Universal Love.
CONCLUDING REMARKS.
If you are therefore convinced, the most honourable amends will be to publish in the next edition of your work the correct and revised, version about the Jains and Jainism in light of ma

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terials placed before you. We have prepared a note to form the basis for such a revision. We are sure that if convinced, you will not allow any extraneous reasons to weigh with you or come in the way of making full amends. Your offer to publish a foot note was generous when made without being put in possession of facts and materials here and now placed before you, but we regret it will not satisfy the Jain community, and will not go any length to allay their wounded feelings unless the same is incorporated in the body of your work. We trust that you will not therefore hesitate to treat the said Note as also the present letter as basis in recasting the version to be hereafter published. We shall be obliged by your letting us know your views after the perusal of this letter and by your taking the earliest opportunity of publishing your revised views in light of the above facts. Thanking you in anticipation, We have the honour to be,
Dear Sir, Your loving brethren,
The Jain Association of India. Prepared by
by MOHANLAL B. J HAVERY, MAGANLAL, M. SHAH, B.A. (Hons.) LL.B., MANILAL S. JAVERI, Solicitor.
Hony. Secretaries, . Approved by the Managing Committee of the
... Jain Association of India

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APPENDIX

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PART I. जैन-धर्म।
-:
:
लोगोंका अनुमान है कि बुद्ध-धर्म आरम्भके आरंभ । पास पास ही जैन धर्मका प्रकाश हुआ । यद्यपि
जैन यह मानते हैं कि जैन धर्मके मूल प्रवर्तक श्रीपारसनाथ थे जो भगवान् बुद्धसे लगभग ढाई सौ वर्ष पहले हुए । जैन धर्मके बडे मूल पुरुष श्रीवर्धमान महावीर हुए हैं। वे भगवान बुद्धके समकालीन थे । महाबीरजी मगध देशके राजकुमार थे । पूर्ण युवाकालमें वे संसारका परित्याग करके पारसनाथजीके सम्प्रदायमें सम्मिलित हो गये । कुछ वर्षके पश्चात् उन्होने एक नवीन सम्प्रदायकी नीव डाली और अपनी शिक्षाका खूब विस्तर किया। उनके जीवन-कालमें अनेक राजपरिवार उनके श्रद्धालु थे, क्योंकि माताकी ओरसे उनका तीन राजपरिवारोंसे सम्बन्ध था। उनके देहान्तकी तिथिके विषयमें बहुत मतभेद है । प्रायः लोग ईसाके पूर्व ५२७ वां वर्ष निश्चित् करते हैं। अध्यापक जेकोबीकी सम्मतिमें वे सन् ४७७ ईसा पूर्वमें पंचत्वको प्राप्त हुए ।
जैन-धर्मकी शिक्षा अधिकांश बौद्ध-धर्मकी जन-धर्मकी शिक्षासे मिलती है । परन्तु सिद्धांत-रूपसे शिक्षा। दोनों धर्म भिन्न भिन्न है। जिस प्रकार बौद्ध
धर्मने हिन्दू समाजमें पूर्ण परिवर्तन नहीं किया और उसमें क्रान्तिकारी हेरफेर उत्पन्न करनेकी चेष्टा नहीं की, उसी प्रकार जैन धर्मने भी तत्कालीन हिन्दू-समाजका सुधार करनेका यत्न किया । उसने न तो जाति-पांतिको उखाडा, न देवी देवताओंको जवाब दिया, और न उनके रीति रिवाजोंमें बहुत हस्तक्षेप किया । बौद्ध-धर्मकी तुलनामें जैन साधु बहुत अधिक त्यागी हैं । जैन-धर्मकी पूजन-विधि भी बौद-धर्मसे भिन्न है।

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जैन लोग प्रकृति और जीवको अलग अलग मानते हैं। उनका बहुत बड़ा सिध्धान्त यह है कि सृष्टिके प्रत्येक पदार्थमें जीव है, केवल मनुष्य और पशु ही सजीव नहीं, वरन् समस्त प्रकारके पौधों, वृक्षों, सागपात, धातु-पाषाण और मिट्टी आदिमें भी जीव है। जैन स्पष्ट रूपसे ईश्वरके अस्तित्वसे इन्कार करते हैं । उनके मतमे अच्छेसे अच्छा, श्रेष्ठसे श्रेष्ठ और त्यागीसे त्यागी मनुष्य ही परमेश्वर है । इस अङ्गमें जैनोंका धर्म यूरोपीय दार्शनिक कमिटीके धर्मसे मिलता है । अमरीका ईसाइयोंका पक सम्प्रदाय भी लगभग इसी सिद्धान्तकी शिक्षा देने लगा है।
जैनोंका सबसे बडा सिध्धान्त अहिंसा है, बौधोंमें मृत पशुके मांसको खानेका निषेध नहीं । ब्रह्मामें, सिंहलमें, चीनमें, जापानमें सारांश यह कि सभी बौध्द देशोमें-बौध्ध लोग मांस खाते हैं।
परन्तु कोई भी जैन मांस नहीं खाता । जैनोंका सबसे बडा नैतिक सिध्धान्त अहिंसा है। इस सिध्धान्तको जैनोने चरमसीमातक पहुंचा दिया है, यहांतक कि कुछ लोगोंकी दृष्टिमें जैन होना परले दर्जेकी कायरता है । परन्तु जैन विद्वान् धर्म-युध्धमें लडनको पाप नहीं समझते और न दण्ड देना वे अपने धर्मके विरुध्ध समझते है।
जैनोंका अचार दर्शन त्यागके अंगमें बहुत ऊंचा है। उसके अनुसार पूरा पूरा काम करना मनुष्योंके लिये असंभव है। इसीलिये जैन धर्मका प्रभाव मनुष्य-प्रकृतिपर ऐसा पडता है कि उससे मनुष्य जीवनक साधारण संग्रामके लिये निर्बल हो जाते हैं। एक और तो जैन साधु उच्च कोटीके संसार-त्यागी हैं, दूसरी ओर जैन जनता क्षुद्र जीवोंकी तो रक्षा करती है परन्तु मनुष्यों के साथ उनका बर्ताव बडी ही निर्दयताका होता. है । शायद असाध्य आचार शास्त्रपर बल देनेका ही यह परिणाम है।

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जैन साधु शेष समस्त साधु-संप्रदायोंकी तुलनामें अधिक सत्यवादी, अधिक त्यागी और अधिक निःस्वार्थ होते हैं। जनोंके दो प्रसिन्द्र एक श्वेतांबर अर्थात् सफेद कपडा पहननेसम्प्रदाय है। वाले और दूसरे दिगंबर अर्थात् नंगे रहनेवाले।
हिन्दू-धर्मपर बुध्ध-धर्मकी अपेक्षा जैन-धर्मका हिन्दू धर्मपर अधिक प्रभाव पड़ा है और भारतमें बौध्धोंकी प्रभाव । अपेक्षा जैनोंकी संख्या बहुत अधिक है। मेरी
संमतिमें बौध्ध-धर्म और जैन-धर्मका सामान्य प्रभाव भारतके राजनीतिक अधःपातका एक कारण हुआ है। जनतामें संसारकी असारताका विचार-जिसको शंकरके वेदांतने भारी महायता दी इतना फैल गया कि वे स्वदेश-रक्षासे बिलकुल असावधान हो गये । त्यागका तत्वज्ञान वहींतक उपयोगी है जहांतक वह भोगकी उचित सीमाका उल्लंघन न करने दे । स्वयं त्यागको राजसिंहासनपर बैठाना और उसको मनुष्यका धर्म बना देना भारी भूल है । संसार भोगका स्थान है। उसका भोग उतना ही उचित है जिससे मनुष्य भोगका दास न बन जाय और जिससे दूसरोंके स्वत्वोंमें हस्तक्षेप न होता हो । सर्वोत्तम नीति वह हैं जो न भोगको और न न्यागको अपना आदर्श बनावे, और मध्यवर्ती मार्गक अवलम्वन करे । इस दृष्टिसे महात्मा बुद्धकी प्रारम्भिक शिक्षा अधिक ग्राह्य और महत्वपूर्ण थी । Page 129-132 Bharatvarshaka. Itihasa.
By Lala Lajpatrai.

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PART II.
APPENDIX.
NOTE No. .. महामहापाध्याय शैष्णवाचाय स्वामि राममिश्रः-- सर्वनन्त्र स्वतन्त्र सत्सम्प्रदायाचार्य स्वामिराममिश्रवाशिणीते जैनधर्म विषयव्याख्यान दशके प्रथम व्याख्यानम वैदिक मत और जैन मत सृष्टिकी आदिस वरावर अविछिन्न बने आये हैं. दो। मजहोंक सिद्धान्त विशेष धनिष्ठ समीप संवन्ध रखन है. x x x सत्कार्यवाद, सत्कारणवाद, परलोकास्तित्व, आत्माका निर्विकारत्व, मोक्षका होना,
और उस्का नित्यत्व, जन्मान्तरके पुण्यपापसे जन्मान्तरके पुण्यपापसे जन्मान्तरमें फलभोग, व्रतोपवासादिव्यवस्था, प्रायश्चितव्यवस्था, महाजनपूजन, शब्दप्रामाण्य इत्यादि समान हैं.
इसदेशमें आजकल अनेक अल्पज्ञ जन वाद्धमन और जनमतका एक जानते हैं और यह महा भ्रम हैं। जैन और बौद्धोंके सिद्धांतको एक जानना ऐसीभूल है कि-- जैसे वैदिक सिद्धांतको मानकर यह कहना कि वेदोन वाश्रमव्यवस्था नहीं है अथवा जाति व्यवस्था नहीं है, x x
x x जब कि खाद्य खण्डनकार श्रीहपने स्वयं अपने ग्रन्थमें बोद्ध के साथ अपनी तुलना की है, और कहा है कि हम लोगेामे [याने निर्विरोपा द्वैत सिद्धान्तियोंसे] और बौद्धोंस यही भेद है कि हम ब्रह्मकी सत्तामानते हैं, और सब मिन्या कहते हैं, परन्तु बौद्धशिरोमणि माध्यमिक सर्व शून्य कहता है, तबतो जिन-जनोंने सब कुछ माना उनमें नफरत करनेवालेकु छ जानतेही नहीं, और मिथ्याद्वषमात्र करते हैं यह कहना होगा।
में आपको कहांतक कहूं बडे २ नामी आचार्याने अपने ग्रन्थोमें जो जैनमतखण्डन किया है वह ऐसा किया है कि जिसे सुन देख कर हँसी आती है।
मे-वैष्णव संप्रदायका आचार्य है. x x तोमी भरीमजलिसमें मुझे यह कहना सत्यके कारण आवश्यक हुआ है कि जैनोंका ग्रंथ समुदाय सारस्वत महासागर है ।

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जैन मत जबसे प्रचलित हुआ है। जबसे संसारमें मुष्टिका आरम्भ हुआ तक्मे यही इल्का सत्य उत्तर है।
इसमें किसी प्रकारका उज्र नहीं है कि जैन दर्शन वेदान्तादिदर्शनांसे भी पूर्वका है। तनही तो भगवान् वेदव्यासमहर्षि ब्रह्मसूत्रामें कहते हैं।
नैकस्मिन्नऽसंभवात x x x x x वेदांमें अनेकान्त वादका मूल मिलता है। अनेकान्तवाद तो एक ऐसी चीज है कि- उसे सबको मानना हाना, और लोगांने मानाभी है। देखिये विष्णुपुराण अध्याय ६ द्वितीयांशमें लिया है
नरकस्वर्गसंज्ञे वै पापपुण्ये द्विजोत्तम । वस्त्वेकमेव दुःखाय मुखायेयोद्भवाय च । कापाय च यतस्तरमाद्वस्तु वस्त्वात्मकं कुतः ॥ ४ ॥
NOTE No. 2. Of these texts our knowledge of the Jains is otherwise derived from the Brahmanic sources only all that has hitherto been published is a fragment of the fiftl. Anga or Bhagvati Sutra." Waher's History of the Indian Literature P. 297.
NOTE No. 3. नैद्रं तद्वर्द्धमान स्वस्ति न इंद्रोवृद्धश्रवाः स्वस्तिनः पुरुषा विश्ववेदाः स्वस्ति नस्ता क्योरिष्टनेमिः स्वस्ति नः बृहस्पतिर्दधातु ॥
(यजुर्वेदे वैश्वदेवऋचौ) तत्व निर्णय प्रासाद पृ. ५०९ दधातु दोर्पा युस्त्वाय बलाय वर्चसे सुप्रजास्त्वाय रक्ष रक्ष रिष्टनेमि स्वाहा ॥
(बृहदारण्यके) तत्वनिर्णय प्रासाद पृ. ५०९ ऋषभ एव भगवान् ब्रह्मा तेन भगवता ब्रह्मणा स्वयमेवाचीर्णानि ब्रह्माणि तमसा च प्राप्तः परं पदम् ॥ (आरण्यके) तत्वनिर्णय प्रासाद पृ. ५.९

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वाजस्य नु प्रसव आबभूवेमा च विश्वा भुवनानि सर्वतः स ने मिराजा परियाति विद्वान् प्रजां पुष्टिं वर्द्धमाना अस्मे स्वाहा॥
यजुर्वेदसंहिता अध्याय ९ शृति २५ तत्वनिर्णयप्रासाद पृ ५१५ अर्हन् विभर्पि सायका निधन्व अर्हनिष्कं यजतं विश्वरूपं । बर्हनिदं दयस विश्वमभूवं न वा ओजीयो रुद्र त्वदस्ति ॥
तैत्तिरीयआरण्यक प्र. ४, अनु ५, मंत्र १७ तत्वनिर्णयप्रासाद पृ. ५२४ "कथाकोपीनानरासंगादीनां त्यागिनो यथाजातरूपधर। निर्गथा निष्परिग्रहाः ॥
इति संवर्तश्रुतिः तैत्तिरीय आरण्यक प्र. १० अनु. ६३ सायनाचार्य :
तत्वनिर्णयप्रासाद पृ. १२३ निग्रंथ: is proved to mean जैनसाधु, Pleast see तत्वनिर्णय प्रासाद द्वात्रिंशस्तम्भ for other pasi :: in Vedas which are not to be found in the now. .5 able portions of the Vedas. Note specially the folloving which is mentioned to be मूलमंत्र in यज्ञ in विधिकंदली।
ॐलाकश्रीप्रतिष्टान् चतुर्विशति तीर्थकरान् ऋषभादि वर्द्धमानांतान् सिद्धांतान शरणं प्रमद्यामहै। ॐ पवित्रमग्निमुपस्पृशामहे येषां जातं सुप्रजातं येषां धीरं सुधीरं यंपां नग्नं मुनग्नं ब्रह्म मुब्रह्मचारिणं उदितेन मनसा अनुदितेन मनसा देवस्य महर्पया महर्षिभिर्जहति याजकस्य यजंतस्य च सा एषा रक्षा भवतु, शांतिर्भवत तुष्टिर्भवतु वृद्धिर्भवतु शक्तिर्भवतु स्वस्तिर्भवतु श्रद्धा भवतु निव्यांजं भवतु ।
NOTE. No. 4. नन्मिनसंभवात् ॥ II Adhyaya II Pada 33 Sutra. The reference is to fire or Jain logic which says opposite things can be predicated of the same thing from different aspects.

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NOTE No. 5.
माधयामस्तावदित्युक्का प्रातिष्ठतोत्तं कस्ते कुंडले गृहीत्वा सापश्यदथ पथि नग्नं क्षपणकमागच्छंतं मुहुर्मुहुर्दृश्यमानम दृश्यमानं च ॥ १२६ ॥
महाभारत, आदिपर्व, अध्याय ३ श्लोक १२६
टीकाकारः नीलकण्ठः "क्षपणकं पाखंड भिक्षुकं"
नमक्षपणक:- जिनकल्पीसाधुः
Please see महाभारत, शांतिपर्व, अध्याय ३६६ for भावयज्ञ ns !escribed by the Jains, of तवा जोईजीवे। जोईठाण जागा :कर कारिसंग | कम्मं संजम जोगसंति होमं हुणाभि इसिणं पसथ्यं ॥
rence to सप्तभंगी Please see the followings:-g न चोभे नानुभे तथा । कर्मस्था विषयं ब्रूयुः सत्वस्था समदर्शिन ! महाभारत, शांतिपर्व, अध्याय २३८ श्रोक की नीलकंठीटीका :- "आर्हतमत आह एतदिति । तेहि स्यादस्ति । स्यान्न.. स्यादस्ति च नास्ति च । स्यादस्तिचावक्तव्यः । स्यन्नास्तिचावक्तव्यः । स्वादस्ति च नास्ति चावक्तव्यः । स्यादवक्तव्यः इति सप्तभंगी नयः
सर्वत्रयोज्यते । अत एतदेवमिति स्यादस्तीत्युक्तं । चात. एतन्नएवंच नेति संबंधन स्यान्नास्ति स्यादवकव्य इति चोक्तं । न चोभे इत्यनेन स्यादस्ति च नास्ति च - स्यादस्ति च नास्ति चावक्तव्य इति चोक्तं । नानुभे इति स्यादस्ति चावक्तव्यः स्यान्नास्ति चावक्तव्य इति चोक्तं कर्मस्था अर्हता विषयं घटादि एतदेवभस्ती त्यादि ब्रुयुरित संबंधः । एतेषु पक्षेषु कृतहान कृताभ्यागमप्रसंगात्स्वभावमात्र पक्षस्तुच्छः । बंधमोक्षादिवस्तुमात्रस्वरूपस्यास्तिनास्तीत्यादि विकल्पग्रस्तत्वेनानवधारणात्मक आहेत पक्षोऽपि तुच्छएव । परिशेषात् समुच्चयपक्ष एव श्रेयान् व्यवहारे । परमार्थस्तु सत्वस्थां योगिनः समदर्शिनो ब्रह्मेव कारणत्वेन पश्यति ॥ ६ ॥
एतमेव च नैवं च न चोभे नानुभेन च । कर्मस्थाविषयं ब्रूयुः सत्वस्थाः समदर्शिन:
T: 11
महाभारत, शांतिपर्व, अध्याय २३२ श्लोक २१.

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NOTE No 6. Please see ऋषभ चरित्र i.e. biography of the first Tirthankar. Fifth skandha, Adhyayas 3 to 6 श्रीमद्भागवत
References in other Purans. इह हि इक्ष्वाकु कुलवशोद्भवन. नाभिमुतेन मरुदेव्या नंदनेन महादेवेन ऋषभेण दशप्रकारो धर्मः स्वयभेवाचीर्णः केवलज्ञानलाभाच्च
प्रवर्तितः ॥ (ब्रह्मांडपुराणे) कैलासे पर्वत रम्ये वृषभायं जिनश्वरः । चकार स्वावतारं यः सर्वज्ञः सर्वगः शिवः ॥ (शिवपुराणे) म्पृष्टा शत्रुजयं तीर्थं नत्वा वैतकाचलम । म्नात्वा गजपदेकुंडे पुनर्जन्म नविद्यते ॥ १ ॥ पंचाशदादौ किल मूलभूभेदशार्द्धभूभरपि विस्तरीय । उच्चत्वमष्टैव तु योजनानि मानं वदंतीह जिनेश्वराद्रेः ॥ २ ॥ सर्वज्ञः सर्वदर्शीच सर्वदेव नमस्कृतः । छत्रत्रयाभिसंयुक्तां पूज्यां मूर्तिमसौ वहन ॥ ३ ॥ आदित्यप्रमुखाः सर्वे बद्धांजलय ईदृशं । ध्यायंति भावतो नित्यं यदंघ्रियुगनीरजं ॥ ४ ॥ परमात्मानमात्मानं लसत्केवलनिर्मलम।। निरंजनंनिराकारं ऋषभं तु महाऋषिम ॥ ५ ॥ (स्कंदपुराणे)
'The whole of Shri ऋषभ चरित्र is given in स्कंदपुराण in details.
अष्टषष्टिषु तीर्थेषु यात्रायां यत्फलंभवत् । आदिनाथस्य देवस्य स्मरणेनापि तद्भवेत् ।। (नागपुराणे)
Please see quotation from Vishnu Puran în Note No. I. For other references please see तत्वनिर्णय प्रासादp.510
NOTE No. 7.. नाहं रामो नमे बाञ्छा भावेषु च नमेमनः । शान्तिमाधातुमिच्छामि, स्वात्मनीव जिनोयथा ॥
योग वाशिष्ठे, मुमुक्षुप्रकरणे अहंकारखंडनाध्यायेऽष्टमः श्लोकः ।।

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टीका: --- अहंकारत्यागे देहाभिमानममतादयः स्वयमेव शाम्यतीत दर्शयति ।
नाहमिति । शान्तो निवर: । स्व त्मनीव आत्मौपम्येन सर्वभूतानि पश्यानित्यर्थः । जिनो बुद्धः स यथा आहेसापरस्तद्वत् नियेष्वपि गुणाग्राहा इति न्यायेन जिनेदिाहरणम् । जिन इति वा पाठः ।। कलविंक घटन्यायो धर्म इत्यपि तद्विदाम् । तथात्मसिद्ध म्लेच्छानां तद्देशेषु न दुष्यति ॥ योग वाशिष्ठे निर्वाण
प्रकरणे ९७ सर्गे १० श्लोकः । टोका:यथाघटेऽवन्द्धः कलविंकस्तन्मुखायावरेण बहिरुड्डीय गच्छति एवं देहांतः परिच्छिन्नो धर्मोजावः कर्मक्षये परलोके उट्टीय गच्छतीत्याईत कल्पनापि रमत्या ॥
NOTE; No. 8. त्रिप्रभृतिषु शाकटायनस्थ ॥
पाणिनिः शाकटायने नगलाचरणः .-- शाकटायनोपि यपयापनाय यतिग्रामाप्रणीः स्वोपज्ञशद्वानुशासनकृतावाद भगवतः स्तुतिमेवाह ।
श्री वांग्ममृतं ज्योनिनवादि सर्ववेदसाम ।। अवन्यासत्ता व्याया:सर्ववेदसां सर्वज्ञानानां म्पपरदर्शनसंबंधिमकलशास्त्रानुगत परिज्ञान नामादि प्रभवमुत्पनि कारणमिति ।। This priotic tihat, शाकटायन :und न्यासकार infort) पाणिनि
were Jirins. Please also see the following references to __ शाकटायन by पाणिनि ।। "लङःशाकटायनस्यैत्र' (पाणिनिप्रणीताप्राध्यायो तृतीयाध्याय चतुर्थपादे) . "व्योलघुप्रयत्नतरः शाकटायनग्य" (, अष्टमाध्याय तृतीयपारे)
For contrary opinion please see Prof. K. B. Pathak's article in the Indian Antiquary
Vol. 4:3 Pp, 205-12.

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NOTE No. 9.
Kharavela Inscription. (१) नमो अरहं तानं नमो सवसिधानं वेरेन महाराजेन महामेघवाहन चेतरा.
जवसवधनेन पसथमुभलखने [न] चतुरंतलठानगुनोपगतेन. लिंगाधि
पतिना सिरिखारवेलेन (२) पंदरसवसानि सिरिकुमारसरीरवता कीडिता कुमारकीडका ततो लेखरूप
गणना ववहारविधिविसारदेन सर्वविजावदातेन नववसानि योवराज पसासितं संपुण चतुविसति वसो च दानवधमेन सेसयोवनाभिविजयबनिय कलिंगराजवंस पुरिसयुगे महाराजाभिसेचनं पापुनाति अभिसितमतो च
पधमवसे वातविहतगोपुरपाकारनिवेसनं पटिसंख्यारयति कलिंगनगरि
खिबीर च सितलतडागपाडियो च वधापयति सवुयानपतिसंठापनं च (४) कारयति ।
पनतीसाहि सतसहसहि पकातिय रजयति दितिय च वमे अभितयिता सातकणि पछिमदिसं हयगजनररधबहुलं दंडं पठापयति कुसंबानं खनियं
च सहायवता पतं मसिकनगरं ( ? ) ततिये च पुनवसे (५) गंधर्ववेदवुधो दंपनतगीतवादितसंदसनाहि उसबसमाजकारापनाहि च कीडा
पयति नगरी इथ च बुथे वस विजाधराधिवासं अहतं पुर्व कलिंगपुव
राजनमंसितं............धमकूटस........[ पू] जित च निखितछत (६) भिंगारेहि तिरतनस पतयो सवरटिक भोजकेसावं दसयति पंचमे च दानि वस नंदराजतिवससतं ओघाटितं तनमुलीयवाटा पनाडि नगरं पवंस ...
..............राजसेयसंदसणतो सवकरावणं (७) अनुगहअनेकानि सतसहसानि विसजति पोरजानपदं सतमंच वसं पसासतो च............
............सवोतुकुल......... .......................................................
.............. अठभे च वस........ (c) घातापयिता राजगहनपं पीडापयति एतिनं च कमपदानपनादनसवत सन
वाहने विपमुचितु मधुरं अपयाता नवमे च [ वसे, ].........
.....पवरको

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(११)
..
(९) कपरुखा हयगजरसह यत सवं घरावसधं..................यसवागहन
च कारयितुं बमणानं जनि रटिसार ददाति अरहत................. ___ ... ... ... ... ... ... ... ... ... [निवा] सं महाविजयपासादं कारयति अठतिससतसहसहि दसमे च वसे ... ... भारधवसपटान ... ... ... कारापयति ... ... ...
...उयतानं च मनोरधानि उपलभता.
.... ... ... ... ल पुवराजनिवसित पाथुडं गदभनगले नकासयति जनपदभावनं च तेरस वससताक ... दतामरदहसंघातं बारसयं च व[ सं ... ... .... ... ... ... ... ...
... ... इस ... ... हि वितासयंतो उतरापथ राजानो (१२) ... मगधानं च विपुलंभयं जनेतोहथिस गंगायं पाययति मगधं
च राजानं बहु पटिसामिता पादे वदापयति नंदराजनितस अगजिनस... ... ... ... ... ...गहरतन पडिहारहिअमगधं
वसिवु नयरि. (१६) ... ...विजाधरु लेखिलंबरानि सिहरानि निवेसर्यात सतवसदानपरिहारन अभृतमकरियं च ही नादान परिहार. ...
... ... ... आहरापयति इधं सतवस... ...सिना वसिकरोति तरसमे वसे सुपवतविजयिचको कुमारीपर्वते अरहतीप । [ निवास ] बाहिकायं निसिदियायं यपजके ... ... ... ... ... कालेरिखिता. ... ... ...[ स ] कतसमायो सुविहितानं च सदिसानं [ यानिनं ] तापसा [ नं ? ] ... ... संहतानं ( ? ) अरहत निषिदिया समीपेपभार वरकारुसमथ [थ] पतिहि अनेकयोजनाहि..... ... .. ... पटालके चेतके च वेडुरियगभे थभे पतिठापयति पनंतरिय सठि वसमत राजमुरिय काले वोछिने च चोयठ अगसतिपुखरियं चुपादयति खेमराजा स वधराजा स भिखुराजा इ [ना ]
मराजा पसंतो सनतो अनुभवतो [क] लाणानि. (१७) ... ...गुणविसेसकुसला सवपामंडपजको... ...तानसंकार
कारको [अ] पतिहतचकिवाहनबलो. चकधरो गुतचको पसंतचको राजसिवंसकुल विनिगती महाविजया राजा खारयेलसिरि ॥

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Please see 'Actes Du. Sixieme Congres International Des Orientalistes, tenll en 1883 a Leide” Vol. III, pp. 133 to 179 for the original English Essay of Pandit Bhagwanlal Inderji entitled "The Hathigumpha and three Inscriptions in the Udayagiri near Cuttack.''
Please see grira ta deriraz for the latest reading of the 4 inscriptions and Gujarati translation of same.
The most relevant passage for our purpose is lines 12 and 13 translated below both in Gujarati and English
(૧૨) “ મગધના લોકોમાં ભારે ત્રાસ વર્તાવી તેણે પોતાના) હાથીઓને ગંગાનું પાન કરાવ્યું અને મગધનાં રાજાને રાખ શિક્ષા કરીને (ાતાના) પગે તેને નમાવ્યા, . . . . નજરાજે લીઘેલ પ્રથમ જિનની • • • • • મગધમાં એક શહેર વસાવીને.
(3) . . . સ્થાપે છે . . . . તેનાં શિખર એવાં (ઉંચાં) છે કે તેમના ઉપર બેસીને વિદ્યાધરા આકાશને અંગે : સવાર્ષિક દાન (ના નિયમ) પ્રમાણે તેને અપૂર્વ અને (હજુસુધી) નિહ અપાયેલું હાથીઓનું દાન આ... . . . . લેવડાવ્યા . . . આ પ્રમાણે અકસો . . .
(12) He spread terror amongst the people of Magadha and made (his) elephants drink the water of the Ganges and made the King of Magadlia fall at his feet. Having founded a new city in Magadha installed (the idol) of the first Jitia , • • • • • • • • • • • • • • • • •
(13) The domes of which are so (high) that Vidyadhars (Semi-divine beings) may draw the sky; according to the rule of) Seven yearly clonation he made douation of elephants not made (lieretoiore) .. .. .. .. .. made to take .. .. in this way one hundred.

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Note No. 104. ON THE AUTHENTICITY OF THE JAINA
TRADITION.
BY
G. BUHLER.
VIATHURI INSCRIPTIONS.
On the bearing of the following inscriptions please see note inl.
"Success! The year 20, the summer (month) 1, day 15. An image of glorious Varlliamana, the gift of the female lay-disciple Dina i.e. Dinna, or, Datta), the daughter) of Dattila the wife of Vi.. la, the mother of Jayavala
Jayapaia), of Devaclasa and Nagadina (i.e. Nigadinna, or, Nagadatta) and of Nagadina (i.e. Nagadimua, or Nagadatta) (this statue, being) tle NIRVARTAXA of the preacher Aryya-Sanghasilia (c.2. Arya Sangliasiniha) out of the Kotiya School, the l'aniya race, the Vairi branch, the Sirika division.” P. 171-172 Vol. I The Vienna Oriental Journal 1887.
"Adoration to the Irhats, adoration to the Siddhas! The year? (2, the summer (month) 3. the day 5 : on the above date a YA. was given to the community which includes four classes as an enjoy“ment (or one share for each) (this being) the NIR" ARTAYA of Atapikog‘ahabarya, the pupil of Irya-Kakasaghasta (Arya-Karka

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sagharshita), a native of Rara (Radlia). The gift of Vaihika, (or, Vaihita.)” P. 173 ibid.
"Success! During the reign of the great king Kanishka, in the ninth year, 9, in the first month, 1, of....on the day 5--on the above date (an image of glorious Vardhamana las been caused to be made) for the welfare (and happiness) of all created beings) by Vikata, tile housewife of Bhattimita (Bhattiinitra) and daughter of) Brahma........---(this statue being) the VIRSAR. TANA of the preacher Naganamdi, out of the Kotiya school (gana), the Vaniya line (kula) (and) Vairi branch (sakha)”. P. 174 ibid.
“The year 47, the summer (month) 2, the day 20-on the above date a clrinking-fountain was given by.... tlie..........of the lavdisciple Da............(this being) the nivata na of Sena, the pupil of Rolianadi (Rohanandi) and preacher of the Petidhainika (Praitidharmika) line in the Charana school”. P. 177 ibid.
"Success! Adoration to the Irhat Malavira, the destroyer of the gods. In the year of the king Vasudeva, 98, in the month 4 of the rainy season, on the clay II-..........on the above date....................of the chief of the school (ganin) Aryya Devadata (Devadatta) out of the school (gana) founded by Aryya Rohana (Arya Rohana) out of the Parihasaka line (kula) out of the Ponapatrika (Paurnapatrika) branch (sakha).” P. 179. ibid.

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"Taken together with the Kalpasutra, the inscriptionis liberate an important portion of the tradition of the Svetambaras from the suspicion of being a forgery. The part of the Sthaviravali which we can now control, proves to contain on the whole trustworthy account of the development of the Svetambara branch of the Jains, which shows only such accidental mistakes and omissions ils may be expected to occur in a late reclaction of an oral tradition. This result is certainiy encouraging for those wlio, like Professor Jucolii and myself, contend that the Jains tradition must not be placed under exceptional laws of criticism, but must be treated like every other tradition, i.e. that it must be credited, if it is. suljyported by other independent informatiuit, vierired froni historical documents or from the tuition of other sects, and that the Jaina nia in Svad va must be ablilieci, if such support is wanting.
The agreement of Mathura inscriptions with the Kaipasutra shows further, that the Jainas of that town were Svetambaras and that the great schism which divided the Jaina community into two hostile sections, took place, not as the modern tradition asserts, in 609 after Vira, but long before the beginning of our era. The latter view has been already put forward by Professor Jacobi who, relying on the Pattavalis of the Svetambaras' and of the Digambaras, has placed their

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separation in the second century after Vira, up to which period the names of the teachers of both lists are identical.” P. 180 ibid.
Note No. 10B VIENNA ORIENTAL JOURNAL VOL. III 1889
MATHURA INSCRIPTIONS. "Secondly, the inscription No. II, which is incised: on the base of a female statue, records the dedication of a statue of Sarasvati. Statues of the Vagdevta, the goddess of speech, are common in modern Jaina teinples and their dedication is occasionally mentioned in late works and inscriptions, e.g. in the Sukritasan kirtana XI 17, and in Vastupala's Prasasti's on Girnar. Moreover they occur even in the Jain caves, see Arch. Rep. of Western India, Vol. V, p. 48. We now learn that the worship of Sarasvati was considered orthodox by the Svetambaras in the second century A.D. and probably even in earlier times.” P. 237.
No. I. Success! In the year 22, in the second (month of) summer, on the seventh day-A statue of Vardhamana. From the Varana GANA, from the Petivamik (a Kula). ...P. 238.
No. II. Success ! . In the year 84 (?), in the fourth, 4, month of winter, on the tenth day on the

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(LUNAR DAY SPECIFIED AS) above, one (STATUE OF) Sarasvati, the gift of the smith Gova, a son of Siha, (MADE) at the instance of the preacher (VACHAKA) Aryya-Deva, the SRADDHACHARI OL the GANI Aryya-Maghaghasti, the pupil of the preacher (VACHAKA) Aryya-Hastahasti, from the Kottiya Gana, the Sthaniya KULA, the Vaira SAKHA and the Slıri Guha SAMBHOGA, --has been set up for the welfare of all beings. In the AVATALA my stage-clancer. 2 P. 230-40.
NO. III.
Success! In the year 95 (?) in the seconel (MONTH OF) summer, on the eighteenth clay~--- Aryya-Araha (linna) from the Kottiya Gavi, from the Thaniya Kula, from the Vaira SAKHA. 1. 240.
No. IV. From the l'arana GANA, from the worshipiu Kaniyasika KULA (from the) Od......... (SAKHA?)............P. 240.
Vote No. 10 C. EPIGRAPHICA INDICA Vol. l. JAIN INSCRIPTIONS FROM MATHURA.
No. VII. "Success! In the year 19, in the fourth month of) the rainy season, ou the tenth day,

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---on that (date specified as) above,-the pupij of the preacher, the venerable Baladina (Baladatta) (is) the preacher, the venerable Matridina (Alatridatta); at his requiest (was dedicated) an image of divine Santi...., the gift of Le...., first wife of Suchila (Suchila), out of the Kottiya gana, the Thaniya Kula, the Srigrila, Sumbloga, the Aryya-Veri (Arya-Vajri ) Sakha
.......... Adoration to the Arhats, the highest ones in the whole world! P. 382-83.
No. VIII. Success! In the year 10 (60 ?) of the great king (and) supreine king of kings, Devaputra Huvashika, in the fourth month of winter, on the tenth day.-011 that (cate specified as) above, (tliis) meritorious gift (was made ) for the sake of great happiness by Datta, the wife of Kaprosaka, an inhabitant of ..... Vata, (at the request) of ganin, the venerable klarnna, pupil of the preacher, the venerable Vriddhalasti out of the Kottiya gana, the Sthanikiya Kula (and,) the Sakha of the Iryya-Veriyas (the followers of Arya-Vajra). Jay the divine (and) glorious Rishabha be pleased ! P. 386.
. XIV.34 3+ INCISED ON THE PEDESTAL, OR A SMALL SEATED JINA 2 FEET 6 INCHES BY I FOOT 7 INCHES, FROM
. THE SAME PLACE. Success! The pupil of the Venerable Jestahasti (Jyasthahastin) out of the Kottiya

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Gana, the Brahmadasika Kula, the Uchchanagri Sakha and the arina sambhoga (was, the venerable Mahala; the pupil of the venerable Jestahasti (Jyesthahastin) (was) the venerable Gadhaka; at the request of his female pupil, the venerable Saina, (was dedicated) an image of Ushabha (Rishabha), the gift of Gulha, the daughter of Varma (and) the wife of Jayadasa. P. 389.
XXI.65
STET ON THE BASE OF A SEATED IMAGE OF SARASVATI, I FOOT 10 INCHES BY 1 FOOT 3 INCHES, FOUND NEAR THE FIRST TEMPLE ON THE SOUTHEAST OF THE MOUNO.
Success! In the year 54 (?), in the fourth, 4 month of winter, on the tenth day, on the (lunar day specified) as above, one (statue of,) Sarasvati, the gift of the Smith Gova, son of Siha, (made) at the instance of the preacher (Vachaka) Aryya-Deva, the Sraddhacharo of the ganin Aryya Maghahasti, the pupil of the preacher Aryya---Hastaliasti, from the Kottiya gana, the Sthaniya Kula, the Vaira Sakha and the Srigriha Sambhoga, --has been set up for the welfare of all beings. In the avatala my stage dancer (?). P. 393.

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EPIGRAPHICA INDICA. VOL. 11.
XIV42.
42 INCISED ON THE BASE OF SMALL STANDING
JINA, MEASURING, 2 BY IN".
The year 18, the second (month of) the rainy season, the day II (the gift) of Mita--Siri (? Mitrasri), the daughter of................of divine Arishtanemi. (Arishtaneni)......9. 202.
XX 63.
63 INCISED ON THE LEFT PORTION OF THE BASE OF A LARGE STANDING FIGURE OF JINA, MEASURING 2'-3" by 1'-8"; THE RIGHT PORTION
IS MISSING.
The year 79, the fourth (month of the) rainy season, the twentieth day-on that (date, specified as) above, Aya-Vridhahasti (Arya-Vriddhahastin,) a preacher in the Kottiya gana (and) in the Vaira (Vajra) Sakha, gave the advice to make an image of the Arhat Nandiavarta (Nandyavarta)67............ the image, the gift of the female lay-disciple Dina (Datta), wife of ........, was set up at the Vodva Stupa, built by the gods." P. 204.
67 The Arhat Nandyavarta, i.e., he whose inark is the Nandyavarta Symbol, is Ara, the eightenth Tirthapkara.

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67
XXIX. 86.
86 INCISED ON THE LEFT SIDE OF THE UPPER PART OF THE BASE OF A SQUATTED JINA, 1'-2" BY I'-0" THE RIGHT SIDE BEING BROKEN OFF.
"The preacher Ghoshaka, pupil of the Uggahini, a gani (ganin) in the sthainkya (kiya) kula; an image of the Arhat Parsva (Parsva)" P. 207.
NOTE. NO II. A.
SACRED BOOKS OF THE EAST.
EDITED BY F. MAX MULLER.
Vol. XLV.
Gaina Sutras Pt. II.
1895 Edition.
By Hermann Jacobi.
...(i) "The Pali Katuyama is equivalent to the Prakrit katuggama, a well-known Gaina term which denotes the four vows of Parsva in contradistinction to the five vows (panka mahavvaya,) of Mahavira. Here, then, the Buddhists, I suppose, have made a mistake in ascribing to Nataputta Mahavira a doctrine which properly belonged to his predecessor Parsva. This is a significant mistake; for the Buddhists could not have

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68
.
used the above term as descriptive of the Nigautha creed unless they had heard it from followers of Parsva, and they would not liave used it if the reforms of Mahavira had already been generally adopter hy the Niganthas at the time of the Buddla. I, therefore, look on this blunder of the Buddhists as a proof for the correctness of the Gaina tradition, that followers of Parsva actually existed at the time of Mahavira.'' P. XXI Intro.
(ii) “Before following up this line of inquiry. I have to call attention to another significant blunder of the Buddhists: they call Nataputta an Aggivesana, i.e. Agnivaisyayana; according to the (ainas, however, he was a Kasyapa, and we may credit them in such particulars about their owu Tirthakara. But Sucharman, his chief disciple, who in the Sutras is made the expounder of his creed. was an Agnivaisyayana, and as he played a prominent part in the propagation of the Gaina religion, the disciple inay often have been confounded by outsiders with the inaster, so that tlie Gotra of the former was erroneously assigned to the latter. Thus ly a double blunder the Buddhists attest the existence of Mahavir's predecessor Parsva and of liis chief disciple Sudharmau." P. XXI ibid.
. (ii) “That Parsya was a luistorical person, is now. adınitted by all as very probable ; indeed his followers, especially. Kesi who seems to have

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been the leader of the sect at the time of Maha-. vira, are frequently mentioned in Gaina Sutras in such a matter-of-fact way, as to give us no reason for doubting the authenticity of those records. The legend in the Uttaradhyayana, Lectue XXIII, how the union of the old and the new church was effected, is of much interest in this respect. Kesi and Gautama, the representatives and leaders of the two branches of the Gaina Church, both at the head of their pupils, meet in a park near Sravasti ; the differences in their creed concerning the number of great vows, and the use or disuse of clothes are explained away without further discussion, and full har inony with regard to the fundamental ethical ideas is satisfactorily established by the readiness with which allegorical expressions of the one speaker are understood aud explained by the other. There seems to have been some estrange inent, but no hostility between the two branches of the church ; and though the members of the older brauch invariably are made to adopt the Law of Mahavira, 'wliich enjoins five vows', it may be iniagined that they continued in some of their old practices, especially with regard to the use of clothes, which Mahavira had abandoned, On this assumption we can account for the division of the church in Swetainbaras and Digam. baras, about the origin of which both sects have contradictory legends. There was apparently no sudden rupture ; but an original diversity

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(such as e.g. subsists now between the several Gakkhas of the Swetambaras) ripened into division, and in the end brought about the great schism." P. XXI & XXII ibid.
(iv) “The records in the Buddhists Canon are not repugnant to our views about the existance of the Niganthas before Nataputta ; for the Niganthas inust have been an important sect at the time when Buddhism took its rise. This may be inferred from the fact that they are so frequently inentioned in the Pitakas as opponents or converts of Buddha and his disciples; and as it is nowlere said or even merely implied thai the Nig anthas were a newly-foundech sect, we inay conclude that they had already existed a considerable time before the advent of the Buddha. This conclusion is supported by another fact. Makkhali Gosala, a contemporary of Buddha and Mahavira, divided mankind into six classes. Of these, according to Buddhaghosa, the third class contains the Niganthas. Gosala probably would not have ranked them as a seperate, i.e. fundamental subdivision of mankind, if they had only recently come into existence. He inust have looked upon them as a very important, and at the same time, an old sect, in the same way in which, in my opinion, the early Buddhists looked upon them. As a last argument in favour of my theory I may mention that in the Magghima Nikaya 35, a disputation between the Buddha and Sakkaka, the son of a Nigantha,

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is narrated. Sakkaka is not a Nigantha himself, as he boasts of having vanquished Nataputta in disputation, and, moreover, the tenets he defends are not those of the Gainas. Now when. a famous controversialist, whosc father was a Nigantha, was a contemporary of the Buddha, the Niganthas can scarcely have been a seet founded during Buddha's life." P. XXII & XXIII ibid,
SACRED BOOKS OF THE EAST. EDITED BY F. MAX MULLER.
Vol. XXII.
1884 Edition.
by Hermann Jacobi.
(vj “Our discussion, which we here close, lias, I hope, proved that the development of the (aina church has not been, at any time, violently interrupted by some very extraordinary events; that we can follow this development from its true beginning through its (lifferent stages, and that Gainism is as much independent from other sects, especially from Buddhism, as can be expected from any sect. We must leave to future researches to work out the details, but I hope to have removed the doubts, entertained by some scholars, about the independence of the Gaina religion and the value of its sacred books as

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trustworthy documents for the elucidation of its early history.” P. XLVII Intro.
Nork No. 11 B. DR. HARMANN JACOBI SAYS :
"In conclusion let me assert my conviction that Jainism is an original system, quite distinct and independent from all others; and that therefore it is of great importance for the study of Philosophical thought and religious life in ancient India.”
Read in the Congress of the History of Religions held at Oxford. P. 374 Shri Jain Swetamber Conference Herald 1910).
Note No. II C.
J AIN GAZETTE Vol. X.
No. I 1914.
Prof. Jacobi further observed :
(i) That on considering the evidence front Buddhist works he was almost certain that their authors did not look upon Mahavira as the founder of the sect of the Niganthas i.e. the Jainas ; they never speak of him in that light, but regard lim apparently as the head of a vell established order of ascetics, the Niganthas. To the same conclusion he was led by a

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comparative study of the Jain traditions about Mahavira and those of the Buddhists about Buddha. For the Buddhists have detailed records how Buddha first followed Sankhya philosophy and expected by employing Yoga methods to arrive at the promised state of omniscence, but on finding out from actual experiment that the severest asceticism and the most protracted fasting did not lead 11j) to the clesired goal, he relinquishiech those vaini efforts and arrivec by deep meditation at the perfect enlightenment which revealed to him the saving trutlis of a new religion. But nothing of this kind is related of Malavira, not a trace of liis having to search for the truth, and when he had reached perfect enlightenment, not the slightest indication that he found out a novel truth; but he is regardled to have been a Jain from the beginning, as his parents are said to have been lay adherents of Parsva, and to have entered the already existing onler of Jain ascetics when he renounced the world. If he liac founded an entirely new religiou, as Buidhe undoubtedly clich, Jain serijtures wou'd inost certainly not have suppressecl this fact and have passed in silence over the greatest merit of the founder of their religion. Hence le concluded that at the period of Nallavira and even before it jrinisin had been for some time a firmly establishech religion, and that Mahaviru did only reforin it and reorganised the order of ascetics.
6

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(ii) The doctor went on to say that he had found traces of Jain influence in Buddhism. As pointed out before, Buddha gave up the system, of pliosophy which he had first adopted, and started an entirely new one. The consequence thereof was that he had also to give up the technical terms, the Paribhasha, in the former system, and in their stead had to adopt other technical terins in order to expound his new ideas, But.as he was chietly concerned with what leads to salvation, he did not work out a new and selfconsistent system of psychology as the basis of ethics. He seems to have largely adopted current ideas on this head and together with them current terins to express them. Hence there is something vague in ill-defined in Buddhist psychology. We meet with many terms which are used alike by Jains and Buddhists. Among theui there is one wlich in my opinion the Buddhists must have borrowed froin the Jains. The term Asrava, in Pali «sava, is according to the Buddhists synonyinous with klesa, and it means lumau passion, sin, corruption, cepravity. Usually tliree asavas are recognised. Kamusava the lust of tlesh, bhavusuwa the love of existence, and avijjasuva the defilement of ignorance ; occasionally a fourth asava is admitted ditthusava the defilement of heresy (see Childers, Pali dictionary S. V. asava).
Asrava etymologically means "Howing in" or "influx", and it was difficult to imagine why

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the Buddhists should have chosen just that word to denote sin, corruption, depravity. liven if taken in a metaphorical sense, it was not easy to see how from the Buddhist point of view it could come to express the idea of depravity and sin, for it inight be asked what is to flow in', and 'where is it to flow in'? But with the Jains asrava retained its etymological meaning, and it adequately expressed the idea clenotech by the term asrava, for according to Jain philosopliy asrava meant the influx of matter into the soul. Karina was material, paudgalam ; such subtle matter as was able to form karma, poured into the soul, jiva, and being amalgamated in and with the soul defiled it and made it liable to inundane existence as long as the Karma-inatter was not purged off (nirjara) and the further influx of new Karma-natter was not stopped (sagnvara.) Hence the term asruvu had its literal meaning : for there really was something flowing in, and 1.he result of it was the defilement, depravity. It was therefore easily imaginable that in common parlance asrava should have got the meaning defilement, depravity, irrespective of the etymology ; and this was just what happened to the word asruva before it was received into Buddhist terminology. But the word could never have been used in its derived meaning (.6. sin) if it had not before been used in its literal meaning. And since the sains used the word in its original, 8.c. literal or etymological, meaning, those who

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used it in the derived meaning, must have adopted it from the Jains. Thus the use of the word asrava by the Buddhists was a proof of their posteriority with regard to Jainism.
The conclusive force of the argument could be illustrated by an analogy. The word 'influence' was used in most European languages in the same meaning which it had in linglish; etymologically it meant about the same as asvavit i.e., 'flowing in' or 'influx' being derived from the Latin 'fluere' to flow. But how did the word arrive at its present meaning which contained the idea of control and authority? By what metaphor did it come to this meaning ? The enigma was solved by a reference to medieval Latin ; wliere influence was used as an astrological term. lior from the stars was supposed to flow "an ethereal stream which affected the course of events on earth and the fortunes and characters of men." If the word influence had not first been used in the astrological sense, it could never have come to the meaning connected with its etymology only by that strange and now forgotten astrological theory. And just in the same way, Dr. Jacobi maintained that asrava would never have been used by the Buddhists in meaning so far removed from its etymology, if the Jains had not used it before in its etymological sense. P. 9-11.

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NOTI: No. 111). ENCYCLOPAEDIA BRITTANICA.
Vol. XXIX.
THE TENTII 1DITION.
Page 0561-62. It is the sect of the Svetanıbaras which has preserved the oldest literatures. Prof. Jacobi has discussed in two papers the history of the schism between them and the Diganbaras, and several scholars--notably Bhagvanlal Indraji, Mr. Lewis Rice, and I lofrath Buliler in the articles mentioned below* have treated of the remarkable archeological discoveries lately made. These confirm the oller records in many details, and show tliat the Jains, in the centuries before the Christian era, were a wealthy and important body in widely separated parts of India. A further confirmation of the substantial accuracy of the existing Jain records has been found in the numerous references to Jains, and to points of Jain belief, in the recently published Buddhists Nikayas. These are older than the oldest of the Jain books. But the details they give show that the latter have not altered very much from the
*The Hathi Gumpha inditree other inscriptions at ('nttack, Leyden, 1885); Sravana Belgola inscriptions, Banga lore 1889; Vienna Oriental Journal, Vols. ii-v: Epigraphia indica vols. i-iv.

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original tenets of their faith so represented, not seldom with evident bias, by their rivals the Buddhists.
It is now certain that the Jain community was really even older than the time of the Buddha, and was re-organised by his contemporary the Mahavira, named Vaddhamana. And it is also clear that the Jain views of life were, in the most important and essential respects, the exact reverse of the Buddhist views. The two orders, Buddhist and Jain, were not only, and from the first, independent but directly opposed the one to the other. In philosophy the Jains are the most thorough going supporters of the old Animistic position. Nearly everything, according to them, has a soul within its outward visible shape-not only men and animals, but also all plants, and even particles of earth, and of water (when it is cool), and fire and wind. The Buddhist theory, as is well-known, is put together without the hypothesis of "soul" at all.
The word the Jains use for soul is Jiva, which ineans life; and there is much analogy between many of the expressions they use and the view that the ultimate cells and atoms are all, in a more or less modified sense, alive. They regard good, and evil, and space as ultimate substances which come into direct contact with the minute souls in everything. And their best known position in regard to the points most discussed in philosophy is Syad-Vada.-RHYS-DAVIDS,

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NOTE No. 11 E.
ON THE AUTHENTICITY OF THE JAINA TRADITION.
By
G. BUHLER.
In spite of the numerous arguments which, of late, have been brought forward in order to establish the proposition that the Jain sect is not a branch of the Buddhas, but an indepen dant religious community. founded at the same time as that of the latter, there is as yet no unanimity on this point among the competent scholars. Though professors OLDENBERG, KERN HOERNLE, PETERSON, and others have declared themselves in favour of the theory, started by Professor Jacobi and myself, some of the most. eminent Orientalists like Professor A. WEBER and Mr. A. BARTH are not yet satisfied of its truth and have given reasons for their dissent which deserve serious attention. Both admit that Nataputta, the chief of the Nigauthas, mentioned by the Buddhists whom Professor JACOBI and I have identified with Vardhaman Nayaputta, the last Tirthakara of the Jains or Niganthas, is a historical person. But both distrust the Jain tradition and consider it to be probable that the latter has been made up or, to use the proper word, has been forged according to the Buddhist scriptures. Professor WEBER

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thinks that the Jainas, when separating from the Buddha, intentionally clisowned their teacher Sakyamuni and chose to fabricate a fable, which made thein pupils of one of his opponents and rivals. This view is, in his opinioni, suggested by the extraordinary resemblance of the Jaina and Buddha legends regarding the lives of their teachers. (1) Mr. A. BARTI(2) doubts the trustwortliness of the Jaina tradition, because their sacred books, avowedly, have been reduced to writing in the fifth century A.D., or nearly a thousand years after the foundation of the sect, and because there is no evidence to show that they have had since that remote epoch a self-conscious and continuous existence, i.e., a direct tradition of doctrines and records. We believes that during many centuries the Jains (lid not become distinct froin the numerous groups of ascetics who could not boast of inore than an obscure foating existence and that later they fabricated their tradition on the model of that of the Buddhists. Professor JACOBI has discussed the opinions of both scholars in the important introduction to his translation of the Acharanga and Kalpa Sutras(3) and has tried to meet their objection to our view.
He first attacks the fundamental proposition, on which his opponents must rely, viz.
1. Indische Studien, Vol. XVI, p. 240. .. Revue de l'histore des religions, Vol. Ill. p. 90. 3. Sacred hooks of the East, Vol. XXII, pp. X-XLVII.

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the assertion that the resemblance of the historical statements of the Jains to those of the Buddhas and the agreement of their doctrines and customs are so close tliat they warrant the suspicion of a mutual interdependence.
He shows that the account of the life of Vardhamana differs in very important and 1111merous details from that of Sakyamuni Gautama and that such resemblances, as are found, may be expected to occur in the lives of any two men, who were contemporaries and caste-fellows, and both became ascetics and teachers of religious systems. He further points out a number of very considerable differences between the doctrines and customs of the Jains and of the Buddhas and proves with the help of the ancient Dharmasutras, that their resemblances are inore easily explained by the theory that both sects borrowed from the Brahainans than by the assumptiou that the Jains innitated the Buddhas. In answering Mr. BARTH's strictures on the Jaina tradition he admits that the Jain sect may have been for a long time small and unimportant, but contends that small sects, like the Jews and Parsis, often do preserve their doctrine and traditions with great pertinacity and better than large religious communities. He adds that the trifling differences in doctrines or usages, which caused the various schisnis in the Jaina church, indicate that the latter was inost particular about its tenets, and that the detailed list

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of teachers and schools in the Sthaviravali of the Kalpasutra, which cannot be a pure fabrication, shows the interest, taken in the preservation of its records. With respect to the sacred books of the Svetambaras, he rejects a portion of the tradition, which alleges that Devarddhi in the fifth or sixth century caused the Siddhanta to be written in books and introduced the use of Mss. in the instructions of pupils and laymen. Ile takes only the latter statement to be true and assuines that Mss. of the Angas and other sacred works did exist at an earlier period, 'because it is hardly credible that the Jaina inonks should never before have attempted to write down what they had to commit to memory'. Proceeding to a consideration of the character of the Jainia scriptures, he adduces several points which prove them, or, at least portions of them to be much older than the fiftlı or sixth century A.D. Their astronomical system sllows 110 trace of the influence of the Greeks, which made itself felt in India before that time. Their language approaclies closer to the Pali of the Buddhists than to the Prakrit of Hala's Gatliakoslia. The inetres of the poetical portions of the Acharanga and of the Sutrakritanga show more modern forms than those, occuring in the Dhammapada and other works of the Pali canon, but are more ancient than those, use in the Lalitavistara and generally in the Gathas of the Northern Buddhists as well as in the later Brahmanical literature.

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83
As a Buddlihist canon was collected in the beginning of the fourth century B. C. whiclı mi the whole is preserved in the Pali collection of the Southern Buddhists, and as the Lalitavistara is said to have been translated into Chinese in 65 A.I)., the limits for the composition of the extant Jaina works lic between the fourthi auch first centuries B. C. But considering the greater resemblance of the oldest Jain metres to those of the Southern Buddhists, tlie beginning of the Jain literature must be placed nearer the time of the pali literature, rather than of the Northern Buddhists. This result agrees pretty well with the tradition of tlie Svetambaras, who state that the Angas were collecteil by the Sanglia. of Pataliputra at tle end of the fourtlı century B. C. or in the beginning of the third. While thus the continuity of the Jain tradition appears certain for eight out of the ten centuries which lie between Vardhamana and Devardhihi, lie thinks it probable that during the remaining two it was secured by the fourteen purvas, whose former existence is asserted both by the Svetambaras and Digambaras, while a table of their contents is preserved in the sacred books of the former. These works which were the earlier cannons of the Jains contained chiefly matters of a controversial nature, accounts of Vardhamana's disputations with the rivals. As these discussions in the course of time lost their interest, they were superseded by the Angas

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84 which gave the cloctrines and the legends in a more convenient form, and were gradually forgotten. It is thus evident, that the development of the Jaina literature has not, at any time been violently interrupted and that it can be traced through its different stages from its true beginning.
Professor JACOBI's able discussion has the great merit that it offers for the first time the outline of a self-consistent history of the developement of the Jaina literature which is partly based on the undeniable results of critical investigations. On reading it, I could, however, not suppress a regret, that his answer to Mr. Barth is in one important point incomplete, since it furnishes no instance in which the tradition of the Jains is proved to be trustworthy by independent, really liistorical sources. This feeling induced me to enter on a careful re-examination of all the ancient historical documents which refer to the Jains, and to inquire, if they furnish any data which corroborate the earlier Jaina tradition and liberate atleast portions of it from the suspicion of being a deliberate forgery. The result is that I believed to be able to prove the correctness of a not inconsiderable part of the larger list of teachers and schools, preserved in the Sthaviravali of the Kalpasutra(1). The historical documents, corroborating it, are the well-known Mathura inscriptions, published in 1. Kalpasutra pp. 78-82, ed. Jacobi, and S. B. E. XXII,
p. 288-293,

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Sir A. CUNNINGHAM'S Archaeological Reports, vol. III., plates XIII-XV. They not only mention the division of the Jaina monks into schools, lines of teachers and branches, but contain the names of nine Ganas, kulas and sakhas and of one teacher, mentioned in the Kalpasutra. These inscriptions are dated according to the era of the Indoscythian kings Kanishka, Huvishika and Vasudeva, whose names are mentioned in some of them. Though the beginning of this era has not yet been accurately fixed, it may be safely asserted that the rule of tliese Indoscythians over North-Western India cannot be placed later than in the end of the first and the first three quarters of the second century A.D. One of the latest dates which has been assigned for Kanishkas' accession to the throne is the year 78-79 A.D.(2).
Though I am by no means satisfied, that it falls so late, I here follow the opinion of Messrs. FERGUSSON, OLDENBERG, KERN, and others who consider Kanishka to be the founder of the Saka era, lest I may he accused of antedating these. important inscriptions. The dialect in which they are written, shows that curious mixture of Sanskrit and Prakrit, which is found in the Gathas of the Northern Buddhists, and which, as Dr. HOERNLE has been the first to recognise, 2. Sir A. Cunningham, who in his book of Indian
eras. 41 refers the dates of Kanishka and the rest to the fifth century of the Seleucidan era. places each of the inscriptions ten years later than I do,

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was one of the literary and official languages of Northern and North-Western India during the first centuries before and after the beginning of our era. PP. 165-169 Vienna Oriental Journal, Vol. I 1887 by G. Buller.
NOTE NO. II F.
"The Naya clan to which he (Mahavira) belonged seem to have supported a body of monks who followed the rule of Parsvanatha, an ascetic who had lived some two hundred and fifty years before Mahavira." P. 31 Mrs. Sinclair Stevenson's, "The Heart of Jainism."
NOTE No. II G.
"Mahaviras parents (and with them probably their whole clan of Nayakshattriyas) are said to have been followers of the tenets of Parshwa -Natha (See Ay. II, 15, and 16)."
Hoernle's Edn. N. Vol. II, p 6.
NOTE No. II H.
Dr. Guerinot says:
"There can no longer be any doubt that Parsva was a Historical personage. According to the Jain Tradition he must have lived a hundred years and died 250 years before Mahavir. His period of activity, therefore corresponds to the 8th century B. C.

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The parents of Mahavir were followers of
""
the religion of Parsva....
"The age we live in there have appeared 24 Prophets of Jainism. They are ordinarily called Tirthankers. With the 23rd Parsvanath we enter into the region of History and reality."
Introduction to his Essay on Jain Biblio
graphy.
NOTE No. II I.
"In spite of this the second explanation is the right one, because the Buddhists themselves confirm the statements of the Jains about their prophet. Old historical traditions and inscriptions prove the independent existence of the sect of the Jainas even during the first five centuries after Buddha's death, and among the inscriptions are some which clear the Jaina tradition not only from the suspicion of fraud but bear powerful witness to its honesty." P. 23. The Indian Act of the Jainas by J. G. Buller & J. Burgess.
NOTE No. II J.
"Within the last thirty years a small band of scholars, pre-eminent amongst whom are the late Hofrath Professor Buhler, Professor Jacobi, and Dr. Hoernle, have effected a great advance in our knowledge of Jainism. For long it had been thought that Jainism was but a sub

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sect of Buddhism, but, largely as a consequence of the researches of the Orientalists just mentioned, that opinion has been finally relinquished, and Jainism is now admitted to be one of the most ancient monastic organizations of India. So far from being merely a modern variation of Buddhism, Jainism is the older of the two heresies, and it is almost certain that Mahavira though a contemporary of Buddha, predeceased him by some fifty years" (Mahavira 599 527 B. C. & Buddha 557-477 B. C.) P. XIV Introduction to the Heart of Jainism by Mrs. Sinclair.
NOTE No. II K.
THE CAMBRIDGE HISTORY OF INDIA. "THE HISTORY OF THE JAINS).
(i) For a considerable time European scholars were unable to form a clear opinion on the rise and growth of Jainism owing to the absence of original texts which were then scarcely available in Europe. Thus the older generations of Sanskrit scholars may be said to have shared prinIcipally two different opinions on these matters. Colebrook, Prinsep, Stevenson, E. Thomas, and others thought Jainism to be older than Buddhism -an opinion to which we may now willingly subscribe-mainly from the reason, that a disciple of Mahavira called Indrabhuti Gautama was held to be the same person as Gautam the Buddha. On the other hand, other distinguished

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89 Orientalists such as H. H. Wilson, Lassen, and even Weber, were of tlie opinion that Jainism was only one of the inany clifferent sects into wliichi Buddhisın was divided at an earlier or later date after the death of Buddha. Such a view miglit easily be held on the basis of certain somewhat striking resemblances which are found in the Buddhist and Jain records of whiclı at that time only a comparatively small number lac found their way to burope. This latter lıypothesis lias now been thioroughly refutech by the works of two eininent German scholars, Buliler and Jacobi, wlio llave laicl down a sure foundation for our knowledge of Jainism by a thorouglı investigation of its old canoncial texts and a comparison of these with the scriptures of the Buddhists and Bralımans. (P. 152).
(ii) But tlie Jains themselves claim for their religion a far more venerable antiquity : they tell us that before Mahavira there livech 110t less than 23 tirthankurs or propliets', wlio appearing at certain intervals preached the only true religion for the salvation of the worlch. The first of these prophets was king Risliabha, who after laying down his royal power and transfering the realm tu luis sou Bharat, the first wiversal inonarch (chakra iurlin), became a holy mau and a tirthakara.
(iii) This Parrva is assumed, on the authority of Professor Jacobi and others, to have been

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an historical personage and the real founder of Jain religion. As he is said to have died 250 years before the death of Mahavira, he may probably have lived in the eighth century B.C. Professor Jacobi seems to regard this date as not improbable, since sonie centuries must have elapsed between his time and the appearance of the last Jain prophet. But, as we have not a single certain date in Indian history before the time of Buddha, it is evidently impossible to prove this..............(P. 153).
(iv) In regard to the teaching of Parcva we are better inforinech : it was probably essentially the same as that of Mahavira and his followers. But we have no exact knowledge, except on two principal points, as to how far thiis creed was clue to Pareva, or what innovations may have been introduced by his successor. We are told that Parcva enjoined on his followers four great vows, viz. 110t to injure life, to be truthful, not to steal, and to possess 10 property, while Mahavira addech a fifth requisition, viz. that of chastity. Further we know that Parcva allowed his (lisciples to wear an upper and an under garment. Mahavira, on luis part, followed the more rigid rule which obliged the ascetic to be completely naked. These seem to have been, in fact, the most important differences in doctrine between the founder and the reformer of Jainism........ .........(P. 154).

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(v) “His parents had, according to a tradition which seems trustworthy, been followers of Parcva, the previous tirthakara : as has already been pointed out, the doctrine of Mahavira was scarcely anything else than a modified or renovated form of Parcva's creech........
(P. 160).
(vi) “We cannot here enter upon any full investigation of the cloctrine of Mahavira. It must suffice liere to point out that it represents, probably, in its fundamental tenets one of the oldest modes of thought known to us, the idea that all nature, even that which seems to be most inanimate, possesses life and the capability of reanimation; and this doctrine the Jains have, with inflexible conservatisni, kept until modern times. This has nothing in common with the philosopliy of Buddha. There is, in reality, no resemblance between the two systems except in regard to such matters as are the commonplaces of all Hindu philosophy. Even for those superficial believers who looked more to the exterior appearance and mode of life than to the doctrine and faith, the two sects presented an aspect so completely different that one could not easily be confused with the other." (P. 161).
(vii) "Dr. Hoerule is no doubt right in maintaining that this good organisation of the

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92
Jain lay community must have been a factor of the greatest importance to the church cluring the whole of its existence, and may have been one of the main reasons why the Jain religion continued to keep its position in India, whilst its far more important rival, Buddhism, was entirely swept away by the Brahman reaction. Tlie inflexible conservatism of the small Jain community in holding fast to its original institutions and cloctrine has probably been the chief cause of its survival during periods of severe affliction ; for, as Professor Jacobi has pointed out, long ago, there can be little doubt, that the most important doctrines of the Jain religion have remained practically waltered since the first great seperation in the time of Bhadrabahu about 300 B. C...
It inust be confessed from this that an absolute refusal to admit changes has been the strongest safeguard of the Jains.
But the singularly primitive idea that even lifeless matter is animated ly a soul, and the austerest perhaps of all known cocles of disciplinary rules seem scarcely congruent with modern innovations.” (P. 169).
(viii) “We ought also to remember botlı that the Jain religion is certainly older than

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Mahavira, luis reputerl predecessor Parsva llaving almost certainly existed as a real person, and that, consequently, the main points of the original doctrine may have been codified long before Mahavira.”
P. 21 Intro. to. UTTARADHYANA CHIARPIENTIER.
Noti: No, II L. "The systems which we call Jainism and Buddhism had their roots in the forgotten speculations of the prehistoric past ; but, S ue know them were founder respectively by Vardhamana, Mahavira and Gautam Buddha. Both these jihilosopliers, who were for many years contemporary, were born, lived and died in or near the kingion of Magacha, the modern South Biliar."
P. 29 Vincent A. Smitli’s The lụarly History of India 3rd Tidlu.
Nori No. II M. . “On the other hand we possess two documents from the middle of the next century which prove that they advanced into south-eastern India as far as Kalinga. These are the inscriptions at Khandagiri in Orissa, of the great King Kharavela and his first wife, who governed the east coast of India from the year 152 to 165 of the Maurya era that is, in the first half of second century B. C.

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The larger inscription, unfortunately very much disfigured, contains an account of the life of Kharavela from the childhood till the thirteenth year of his reign. It begins with an appeal to tlie Arhat and Siddha, which corresponds to the beginning of the five-fold form of homage still used among the Jains, and mentions the building of temples in honour of the Arhat as well as an image of the first Jina, which was taken away by a hostile king. The second and sinaller inscription asserts that Kharavela's wife caused a cave to be prepared for the asceties of Kalinga, "who believed in the Arhat".
P. 40 The Indian Sect of the Jains By J. G. BUHLER & J. BURGESS.
Nore No. 12 A. MRS. ANNIE BESAN'T the President of the 9th Anniversary celebration of Syadvada Mahavidyalaya on the visit of Dr. Jacobi said in her lecture that Lord Mahavira was the last and not the first of the great twenty four teachers, that Europe denied the historicity of the other 23 Tirthankaras who preceded him because, being itself young, it could not travel backward far enough and liked to make Indian thought less ancient than it is, that both Jainism and Hinduisın went back further than either history or legend counted them, that Jainism was essentially an independent system of thought, that though it had a superficial resemblance

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with the Sankhya Philosophy, there were profound differences between the two, that the “Jiwa" of the Jains was not the same thing as the “Purusha” of the Sankhyas. P. 4 JAIN GAZETTI, Vol. X, No. I, 1914.
H. H. GAIKWAD in his lecture in the third Jain Swetamber Conference held at Baroda said : "ova 4x4 angal 2. DE 27 szai un ogas el."
P. 4 of the Report. i.e. “Jain Religion is ancient. It is more ancient than even the Bauddha Religion.”
Please see Notes 14 and 17 for Lokmanya Tilaka's views.
See post Mahatma Ghaudhi's views incorporated in the Reply.
Please see note 60 for views of H. H. Maharaja of Mysore.
For Dr. Satishchandra Vidyabhushana's . views on Jain logic, please see note 61 A. & C.
Please see note 01B for Anandshanker Bapubliai's Dhuruva's views on Jain logic.
Please see “Jainetar Drashtie Jain" Part 2 for opinions of various Indian scholars, some of wbich are cited below :

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मि० कन्नुलाल जोधपुरी माह दिसंबर सन् १९०६ अने जान्युवारी सन् १९०', The 'Theosophist (धी थिओसोफिस्ट) पत्रना अंकमा लखे छे के :-- “ जैनधर्म " एक ऐसा प्राचीन धर्म है कि जिसकी उत्पत्ति तथा इतिहासका पत्ता लगाना एक बहुतही दुर्लभ बात है । इत्यादि.
x
१
X
66
x
X
श्रीयुत वरदाकांत मुख्योपाध्याय एम० ए० बंगाल ।.
श्रीयुत नथुराम प्रेमीद्वारा अनुवादित हिंदी लेखथी
96
X
'जैनधर्म हिंदुधर्मसे सर्वथा स्वतंत्र है उसकी शाख या रूपांतर नहीं है.
X
९ पार्श्वनाथजी जैनधर्मक आदि प्रचारक नहीं था, परंतु इसका प्रथम प्रचार ऋषभदेवजीने किया था. इसकी पुष्टिके प्रमाणोंका अभाव नहीं है.
X
३ बौद्धलोग महावीरजीको निग्रंथोका (जैनियांका) नायक मात्र कहते हैं स्थापक नहीं कहते है." इत्यादि.
X
X
X
श्रीयुत तुकारामकृष्ण शर्मा लड्डु बी. ए. पी. एच. डी. एम. आर. ए. एस. एम. ए. एस. बो. एम. जी. ओ. एस. प्रोफेसर - संस्कृत शिलालेखादिकना विषयना अध्यापक विन्स कॉलिज बनारस काशीना दशमवार्षिकोत्सव उपर आपला व्याख्यानमांथी – “ सबसे पहले इस भारतवर्ष में ऋषभदेव नामके महर्षि उत्पन्न हुए, वे दयावान्, भद्रपरिणामी, पहिले तिर्थकर हुए. जिन्होंने मिथ्यात्व अवस्थाको देखकर~~सम्यग्दर्शन, सम्यग्ज्ञान, और सम्यग् चारित्ररुपी मोक्षशास्त्रका उपदेश किया. बस यहही जिनदर्शन इस कल्पमें हुआ.

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इसके पश्चात् अजितनाथसं लेकर महावीर तक तेईस तीर्थकर अपने अपने समयमें अज्ञानी जीवोंका मोह अन्धकार नाश करते रहे."
नेपालचंद्रराय अधिष्ठाता ब्रह्मचर्याश्रम शांतिनिकेतन बोलपुखाला कह छे क-"मुझको जैन तीर्थकरीकी शिक्षापर । अतिशय भक्ति है" इत्यादि--...
X
xx
xx
xx
X
एम. ए. पांडे थियोसोफिकल सोसायटी बनारस लखे छ के-." मुझे जैनसिद्धांतका बहुत शौख है, क्योंकि कर्मसिद्धांतका इसमें सूक्ष्मतास वर्णन किया गया है"
xx
xx
xx
xx
xx
अम्बजाक्ष सरकार एम. ए. बी. एल. लिखित "जैनदर्शन जैनधर्म" जनहितैषी भाग १२ अंक ९-१० मां छपावेल छे तेमा लख्यु छ के
१ “यह अच्छी तरह प्रमाणिक हो चुका है कि जैनधर्म बौद्धधर्मकी
शाखा नहीं है. उन्होंने केवल प्राचीन धर्मका प्रचार किया है.
२
जैनदर्शनमें जीवतत्त्वकी जैसी विस्तृत आलोचना ह वसी और
किसीभी दर्शनमें नहीं है इत्यादि.''
xx
रा. रा. वासुदेव गोविन्द आपटे वी. ए. इन्दोर निवासी एक वखतना व्याख्यामां लखे छे के

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१ "..चीनकालमें जैनिओने उत्कृष्ट पराक्रम वा राज्यभारका
परिचालन किया है.
२
जैनधर्ममें अहिंसा का तत्व अत्यन्त श्रेष्ट है.
३ जनधर्मम यति धम अत्यन्त उत्कृष्ट है-इसमे सन्दह नही.
- जैनियोंमें स्त्रियांकाभी यतिदीक्षा लेकर परोपकारी कृत्योमे जन्म
व्यतीत करने की आज्ञा है वह सर्वोत्कृष्ट है.
५ हमार हाथम जिवहिंसा न होने पाये इसके लिए जैनी जीतने
डरत है इतने बौद्ध नहीं डरते ।
६ बौद्धधर्मदेशामें मांसाहार अधिकताम जारी है। आप स्वत:
हिंसा न करके दूसरंक द्वारा मार हवे बकर आदिका मांस खानेमें कुछ हर्ज नहीं ऐम सुभीतेका अहिंसा तत्त्व जो बौद्धोने निकाला था वह जैनियोको सर्वथा स्वीकार नहीं है.
७ जनिऑकी एक समय हिंदुस्थानमें बहुत उन्नः।।वस्थाथी, धम
नीति, राजकार्यधुरंधरता, शास्त्रदान, समाजोन्नति आदि बातोमें उनका समाज इतर जनोसें बहुत आगे था.'
xx
xx
xx
रायबहादुर पूर्णेन्दुनारायणसिंह एम. ए. बांकीपुरवाला लखे छे केजैनधर्म ५.ढनेकी मेरी हार्दिक इच्छा है, क्यों की में ख्याल करताहं कि व्यवहारिक योगाभ्यासके लिये यह साहित्य सबसे प्राचीन (Oldest) है. यह वेदकी रीति रिवाजोसे पृथक् है. इसमे हिन्दुधर्मस पूर्वकी आत्मिकस्वतन्त्रता विद्यमान है, जिसको परमपुरुषोने अनुभव व प्रकाश किया है यह समय है कि हम इसके विषयमें अधिक जाने."

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टी. पी. कुप्पुस्वामी शास्त्री एम. ए. एसिस्टेन्ट गवर्नमेन्ट मुनियम तंजोरना एक अंग्रेजी लेखनो अनुवाद जनहितैषी भाग १० अंक २ मां पा एल छे तेमां जणान्युं छे के---
1
" तीर्थकर जिनसे जैनियोंके विख्यात सिद्धांतोका प्रचार हुआ है वह आर्य क्षत्रिय थे.
""
२ जैनी अवेदिक भारतीय आयका एक विभाग है."
NOTE NO. 13.
"Of the two movements named above (Jainism and Buddhism), Jainism is the older." P. 35 A History of India P't. I. The Pre-Musalman Period by K. V. Rangaswami Aiyangar.
'Vardhaman's family were the members of a sect founded some generations previously by Parsvanatha". P. 36 ibid.
JAINISM NOT AN OFFSHOOT OF BUDDHISM.
"From the above summary of the opinions of scholars, it is clear that Jainism was not only distinct and separate from Buddhism, but that it had an earlier existence. If so, what was. the position of Mahavira? That he could not have been the founder of the faith is evident. He is therefore to be considered as a reformer of the Jain faith."
P. 12 studies in South Indian Jainism Pt. I by M. S. Ramaswami Ayyangar and B. Seshagiri
Rao,

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“Not only Jacobi but other scholars also believerl that Jainism, far from being an offshoot of Buddhism, inight have been the earliest of bone religions of India. The simplicity of devotion and the homely prayer of the Jain without the intervention of a Brahmin would certainly add to the strength of the theory so rightly upheld by Jacobi. Another important testimony is that of the eminent oriental scholar Mr. Thomas who, in his article Jainism or The Early Faith of Asoka, inclines to the same belief."
Nort No. 11. વડોદરામાં ભરાયેલી ત્રીજી શ્રી જેન (વેતાંબર ) કોન્ફરન્સને રિપોર્ટ.
પૃ. ૩૮-૪૩. મિ. ટિળકનું ભાષણ.
જૈન ધર્મ ની પ્રાચીનતા. “જૈન ધર્મ અનાદિ કાળથી ચાલતો આવ્યો છે, એ તવ ખરૂં છે કે નહિ એ પ્રશ્ન અત્યારે ઉભા કરી તેને ખુલાસો કરવા હું ઈચ્છતો નથી. પણ આ વાત ઇતિહાસ સિદ્ધ છે, કે જેન ધર્મ પ્રવતવનાર વીસ તીર્થકરે માના છેલ્લા તીર્થકર મહાવીર ઈ. સ. પૂર્વે પર૬ વર્ષ ઉપર થયા હતા. કાળ ગણતાની રીત એટલે કે સંવત અથવા શક ગણવાની રીતથી માલમ પડે છે કે, જેમ ખ્રિસ્તીઓને ઇસુ ખ્રિસ્તથી, મુસલમાનોને મહમદથી, તેમ જેનોને શક મહાવીરથી ચાલતે આવ્યા છે. ઇતિહાસ ઉપરથી ધર્માચાર્યના નામથી શક ચલાવવાની પહેલ જેને એ કરેલી જણાય છે.”
એ રીતે બીજ ધમ ઉપર અહિસાની છાપ બેસાડવામાં જય મેળવી જૈનાએ જેન" નામ અન્વર્થક કર્યું છે.”
Ft. Note X the Journal of the Royal Asiatic Society, Vol. XV, pp. 376 and 377.
Ft. Note The Journal of the Royal Asiatic Society, Vol. IX, (New Series), Art. 8,

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It may be pertinent to note liere that an inscription has been discovered from a temple near the village of Barli near Osian in Rajputana dated 84th year of the Nirvana of Mahavira bearing the nanie of the town Majjhimniki or Madhyamika mentioned in the Mahabhashya of Patanjali. The said inscription is now in the Ajmere Government Museum. The said inscription not only bears witness to the antiquity of Jainism, but also to the above remarks of Lokmanya re Vira era. The inscription reads as follows :-- " वीराय भगवते चतुर्गामनि वसे काये जालामालिनिये निविट माझिमिके।"
Note No. 15.
MAHATMA GANDHI. Please see views expressed by Mahatma Ghandhi on Ahimsa and causes of the downfall of India as incorporated in the Reply further on.
VOTE No. 16. Please see the following at 1. 33 Treatise by Shrimail Buldhisagarsuri entitled “Lala Lajpatrai and Jain Dharma”.
પંડિત મદન મોહન માલવિયા વધારે તથા ભારત હિંદુ : હાસના તો હવે હિંદુ ધર્મની આર્ય ના, " બદા અને આર્ય બ્રાહ્મણ એ પ્રમાણે ધર્મની વગ શાખાઓ માને છે. કાશીમાં વિ સં. ૧૯૭૯ માં હિંદ મહાસભાની બેઠક થઇ હતી તેમાં હિંદુ ધર્મની ત્રણ શાખાઓને આમંત્રણ હતું"
Note No. 17 વેદના સત્યાચાર તેજ જે ધર્માચાર છે. તેનું શુદ્ધ સ્વરૂપ તે જૈન ધર્મ છે, જેની દયાથી હિંદ આર્ય તરીકે ઓળખાય છે.”

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From Letter accressecl by Lokmanya Tilaka to Shrimad Bulilluisagarsuri througlı Sheth Hakanchard Ishwer of Manasa. P. 61 "Lala Lajpatrai and Jain Dharma" by Shrimad Buddhisagarsuri.
NUTE No. 18.
Hopkins, H. Wilson, Weber, Lassen, Barth and others.
"Notwithstanding the raclical difference in their philosophical notions, Jainism and Buddhism, being originally both orders of monks outside the pale of Bralımanisi, present some resemblance in outward appearance, so that even Indian writers, occasionally, have confounded them. It is, therefore, not to be wondered at that some European scholars who became acquainted with Jainism through inadequate samples of Jain literature easily persuaded themselves that it was an offshoot of Buddhism. But it has since been proved beyond doubt that their theory is wrong and that Jainism is at least as old as Buddhism."
Hastings, Cyclopaedia of Religion and Ethics. P. 465.
Please see note II K (VI).
NOTE No. 19. Jacobi, Buhler, Burgess, Hoernle, Colebrooke, Dr. Guerinot, Dr. Charpentier, Dr. Hertel,

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Dr. Pertold, Dr. Helmouth, Dr. Stinkonow, Lewman Rice and others.
NOTE No. 20 A.
"The statements in the inscription about the teachers and their schools are of no small importance in themselves for the history of the Jainas. If at the end of the first century A.D. many scparate schools of Jaina ascetics existed a great age and lively activity, as well as great care as regards the traditions of the sect, may be inferred."
Page 44 THE INDIAN SECT OF THE JAINS. NOTE NO. 20B
KALPASUTRA.
The agreement of the inscriptions with the Kalpasutra leads still further however: it proves on the one side that the Jainas of Mathura were Svetambara, and that the schism, which split the sect into two rival branches occurred long before the beginning of our era. On the other hand it proves that the tradition of the Svetambara really contains ancient historic elements, and by no means deserves to be looked upon with distrust.
*
*%
*
*
**
It is no longer possible to dispute its authority with regard to those points which are confirmed by independent statements of other sects. Pp. 44-45 The Indian Sect of the Jains.

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10:
Please see Note 10A-Remarks on the inscriptions "On the authenticity of the Jain Tradition" P. 180 Vienna Oriental Journal Vol. I.
NOTE No. 21.
ગુજરાતના ઇતિહાસનું મૂલ જન ઇતિહાસમાં છે. જેનાએ ગુજરાતના ઇતિહાસ સંભાળી રાખ્યા છે, એમ કહીએ તો ખોટું નથી અનેક પ્રાચિન શિલાલેખ, પક, મૂર્તિઓ, ગ્રથો, સિક્કાઓ અને તિર્થ સ્થાને માં જેન ઈતિહાસનાં સ્મરોગા મળી આવે છે.
ગોરી શંકર હીરાચંદ ઝા સોલંકીના ઇતિહાસ,
NOTE No. 22. " स्मिथ महाशयमें ऐतिहासिक बुद्रिका सामान्यत: अभाव है"
"An English History of India.” The Political Science Quarterly, Shri VINAYA KUMAR SARCAR,
P. 461 Bha. Itihasa.
Nor No. 23. For his latest views however, please sec Note II D.
Nort No. 24, Please see note IIA (iv).
Please also see the following in the Introduction to Jaina Sutras pt. II, p. XIV.
"It is now admitted by all that Nataputta (Gnatriputra), wlio is commonly called Mahavira or Vardhamana, was a contemporary of Buddha ;

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and that the Niganthas (Nirgranthas), now better known under the name of Jains or Arhatas, already existed as an important sect at the time when the Buddhist Church was being founded."
NOTE NO. 25.
Please see note IIA, 11E. IF & 11G, 11K (viii)
"Parsvanatha, the Tirthankara who immediately preceded Mahavira, may also have been an historical person." P. 48 the Heart of Jainism by Mrs. Sinclair.
NOTE NO. 26.
Buddhist scriptures such as महावग्ग, दीघनिकाय महापरिनिव्वान, अंगुतनिकाय, बुद्धघोषटीका contain references to jains and Jainism under the ancient name of Niganthas.
Please also see note IA (iv) for frequent references in Buddhist Pitakas to Niganthas as opponents or converts of Buddha and his disciples.
Please also see note 11C (i).
NOTE NO. 27.
The Mahaparinimbbana Sutta in S. B. E. Vol. XI, p. 106 describes Niganthas as "heads of companies of disciples and students, teachers of students, well-known, renowned, founders of
IO

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schools of doctrines, esteemed as good men by the multitude."
Please see note 11A (iv).
"Buddha Ghosa expressly states that Go. sala reckoned the Niganthas lower than his own lay disciples, who form the fourth class :--As Buddhaghosha does not take umbrage at Gosalas reckoning the Bhikkhus still lower, it is clear that he did not identify the Bhikkhus with the Buddhist monks.”
NOTE No. 28, “The Buddhist's records, however, speak of him (Gosala) as the successor of Nanda Vakkha and Kisa Saikikka, anch of his sect, the akelaka paribbajakas, is a long established order of monks' P. XXIX Introduction to Gaina Sutras fit. II. by H. Jacobi.
NOTE No. 29. Please see note ild (iv), A1537 tata, 34, P. 250 Pali 'Text Society Fdn.
NOTE No. 30, Please see p. 430 of भारत वर्षकाइतिहास by Soya 19 as also S. B. E. Vol. X. 2, p. 93 and p. 150 ch. VI the Cambridge History of India.
Note No. 31. : "If Gainisi dates from an early period, and is older than Buddha and Mahavira, we may

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107 expect to find marks of its antiquity in the character of Gaina philosophy. Such it inark is the auimistic belief that nearly everything is possessed of a soul; not only have plants their own souls, but particles of earth, cold water, fire, and wind also. Now (thuology teaches us that the animistic theory forms the basis of many beliefs that have been called the philosophy of savages; that it is more and inore relinquished or changed into purer anthropomorphisın as civilisation advances. If, therefore, Gaina ethics are for their greater part based on primitive animism, it must have extensively existed in large classes of Indian Society when Gainism was first originated. This must have happened at a very early time, when higher forms of religious beliefs and cults had not yet, more generally, taken hold of the Indian mind."
P. XXXII. Introduction to Gain Sutras pt. II by Jacobi.
Please also see Dr. O. Pertold's lecture pp. 90 to 107 in Jainetar Drashtie Jain by Amarvijayji Maharaj.
NOTE No. 32. The learned Reviewer, writing under the initials L. R. (perhaps Lajpatrai himself), reviewing the Cambridge History and referring to scholastic speculations as to things and events beyond historic range truly obseryes, ;

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"In our humble judgment these controversial guesses ought not to form part of any Indian history. They may be interesting as the opinions of "Scholars” on Indian topics, but to put them as historical facts is extremely misleading and mischievous. In this respect we are in agreement with the late Mr. Vincent Smith that no attempt should be made to write anything about ancient India as history, for any period of time earlier than 750 B. C."
P. 686 December The Modern Review.
Please see note UK (iii) which contaius the following:
"But, as we have not a single certain date in Indian history before the time of Buddha.”
NOTE No. 33.
Please see note IIA (iii).
THE FOUR VOUS OF PARSWANATHA.
- Parasvanatha made four vow's binding on the members of his community : not to take life, not to lie, not to steal and not to own property. He doubtless felt that the vow of chastity and celebracy was included under the last two heads, but in the two hundred and fifty years that elapsed between his death and the coming of Mahavira, abuses became so rife that the latter was forced to add another vow-- that of chastity--to those

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already enumerated. This he did by dividing the vow of property specifically into two, one part relating to women and the other to material possessions. Some Jains, however believe that Parsvanatha's four VOWS were those of nonkilling, non-lying, non-stealing, and chastity, that it was the promise to keep nothing as one's own possession that Mahavira added to there, and that it was in order to keep this vow that Mahavira himself went about naked.
P. 49 The Heart of Jainism by Mrs. Sinclair.
NOTE NO. 34.
Please see note 11C (i).
NOTE NO. 35.
Please see note as also the following:
The characteristic feature of this religion is its claim to universality, which it holds in common with Buddhism, and in opposition to Brahmanism. It also declares its object to be to lead all men to salvation, and to open its arms--- not only to the noble Aryan, but also to the low-born Sudra and even to the alien, deeply despised in India, the Mlechha.
Page 1 The Indian: Sect of the Jains.
NOTE NO. 36.
Please see note 1) 2nd para LIK (vi), & 12 (Ante) as also the following:

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"Not only these two religious teachers but also a number of others, of whom we know little or nothing more than the name, preached in a spirit of most conscientious and cetermined contracliction against the sanctity of the Vedic lore the sacrificial prescriptions of the ritualists, and the claims of spiritual superiority asserted by the Brahmans.” P. 150 Chapter VI., Vol. I The Cambridge History of India.
NOTE No. 37. न शद्वो न रूपं ग्सो नाऽपि गन्धो न वा स्पर्शलेशो न वर्णो न लिङ्गम् । न पूवापरत्वं न यस्यास्ति संज्ञा स एक: परात्मा गतिर्मे जिनेन्द्र : ॥
This is from the famous Stuti by Siddhasena Divakara styled Parmatma Stuti Dvatrinshika.
. Please see pp. 170 to 187 Pt. I Jamietar Drashtie Jain.
Note No. 38.
समिम खमाविअ मइ खमिअ सव्वहजीवीनकाये । सिबहसाख आलोयणह मुझह वर न भाव ॥
संथारापोरिसीसूत्र ॥
(Prayer before resting for night).

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111 I pardon, crave pardon, on my craving, pardon of all kinds of Jiva, Siddha witnessing, I confess I bear no enmity.
॥ अरिहंत सख्खिों सिद्धसख्खिरं साहुसलियों देवसतिखभं अप्पसख्खिरं इत्यादि पाक्षिक सूत्रे ॥
NOTE No. 39.
आत्मा क्षेत्रज्ञ इत्युक्त : मंयुक्त : प्राकृतगुणै : । सैरेंवत, विनिर्मुक्त : परमात्मेत्यभिधीयते ॥
महाभारत। માત્ર જૈનાજ ઈશ્વરને જગત ર્તા માનતા નથી, એમ નથી, પણ વૈદીક મતવાળાએ. માંના ઘણાઓ ઇશ્વરને જગત ક્ત માનતા નથી એ વાચસ્પતિ મિશ્ર રચત સાંખ્ય લવ કૌમુદી ૫૭ કારીકા.
Vividha Vicharamala Jain Darsana by Vijayendra Suri. Also see भगवद्गीता, अ० १३ श्लोक १९-२२ and अ. '५ रोक १४-१६.
__NoTE No. 10. परमेश्वर्ययुक्तत्वाद मन आत्मैव चेश्वर : स च कर्तेति निर्दोष : कर्तृवादो व्यस्थित :
- परिभद्रसार.--. ભાવાર્થ–પરઐશ્વર્ય યુકન હોવાથી આત્મા અજ ઈશ્વર મનાય છે અને તેને
કતા કહેવામાં દોષ નથી કેમકે આત્મામાં કવાદ (કતાં પણું.) रहेस .
NOTE No. 41. Vividha Vicharainala Jain Darsana by Vijayendra Suri.
“Indeed there is sw more deadly insult that one could level at a Jain than to call him a

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112 nastika or atheist'' P. 298 Mrs. Sinclair's "The Heart of Jainisin."
An additional reason for the feeling is that put in Indian languages the term "atheist" connotes not inerely non-belief in creative divinity but also non-belief in merit, demerit, other world, transmigration etc. According to Panini, Patanjali, and others.
___परलाके : अस्ति इति मतियेषांत आस्तिका : the contrary being नास्तिका :॥
___NorE No. 42. यस्य निखिलाश्च दोषा न सन्ति सर्वे गुणाश्च विद्यन्ते । ब्रह्मा वा विष्णुर्वा हरो जिनो वा नमस्तस्मै ॥
हरिभद्रसूरि :॥ संवज्ञो जितरागादिदोषस्खलाक्यपूजित : यथास्थितार्थवादी च देवोहन परभेश्वर : ॥ ४ ॥
द्वितीयाः प्रकाश : श्री हेमचंद्राचाय कृत योग शास्त्रे ॥ अंतगयदानलाभवीयभोगोपभोगगा : । हासो रत्यरती भीतिजुगुप्सा शोक, एवच ॥ १ ॥ कामो मिथ्यात्वमज्ञानं निद्रा चाविरातस्तथा । रागाद्वेषश्च नो दोषास्तेषामष्टादशाऽप्यमी ॥ २ ॥
पृ. ४-५ जैन तत्त्वादर्श. NOTE No. 43. It is apparent this and such other errors in Bharatvarshaka Itihasa are clue to undue weight being given to Mrs. Sinclair's "The Heart of Jainisın" which has been avowedly written with missionary motives. It may not be out of place to quote

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113 from. Editorial Preface to the work. They seek to set each form of Indian religion by: the side of Christianity in such a way that the relation: ship may stand out clear: Jesus Christ has become to them the light of all their seeing, and they believe Him destined to be the light of the world. They are persuaded that sooner. ar later the age-long quest of the Indian spirit for religious truth and power will find in Him at once its goal and a new starting-point, and they will be content if the preparation of this series contributes in the smallest degree to hasten this consummation. If there be readers to whom this motive is unwelcome, they may be reminded that no man approached the study of a religion without religious convictions, either positive or negative : for both reader and writer, therefore, it is better that these should be explicitly stated at the outset”. Most of the objectionable passages in Bharatvarslaka Itihasa regarding Jainism seem to have their origin in Mrs. Siuclair's work and specially her chapter ou "The Empty Heart of Jainism" which is missionary writing par excellence. Please see the following:"But tinie brings its revenges, and this Jain religiou, cradlech in the aristocracy of a military caste, was destined to become the chief exponent of a grotesque exaggeration of the principle of Ahimsa, or 1.011-injury to any living being." P. XIII Intru-luction to Mrs. Sinclairs.
The Heart of Jainism.
11

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114 Please also see the remarks on Jain beliet as to God in the same work which clearly show the influence under which Lajpatrai's remarks on the point have been made.
: "Yet once again Jainism, with its explicit belief in a plurality of eternal spirits, every material entity having its own individual spirit, jivatma, no less expressly disbelieves in the supreme spirit, the Paramatma. Jainism is definitely atheistic, if by atheism we mean the denial of a divine creative spirit. In the philosophy of the Jains no place is reserved for God.” P. XIV Ibid Here the meaning of God is restricted to divine creative spirit, while it is not SO in Bharatvarshaka Itihasa". Even Mrs. Sinclair admits Jain belief in Siddha Paramatma at p. 292 ibid.
NOTE No. 44 Please see views of Dr. O. Pertold quoted in the replý post.
Dr. Stenkonow of Norway says :
આજ પણ અહિંસાની શકિત પૂર્ણ રૂપે જાગ્રત છે. જ્યાં કહીં ભારતીય વિચારે ચા ભારતીય સભ્યતાએ પ્રવેશ કર્યો છે, ત્યાં સદેવ ભારતને આજ સંદેશ રહે છે. આ તે સંસાર પ્રતિ ભારતને ગગન ભેદી સંદેશ છે. મને આશા છે, અને મારે એ વિશ્વાસ છે કે–પિતૃભૂમિ ભારતના ભાવી ભાગ્યમાં ગમે તે થાઓ, પણ ભારતવાસીઓને આ સિદ્ધાંત સદૈવ 24243 $."
Vividha Vicharamala, The Article on Jainis by Vijayendra Suri:

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NOTE No. 45 Lala Lajpatrai appears to be the originator of this charge of cowardice. No one has before him made the charge.
NOTE No. 46 A. આહસા સંબંધી ઉપર્યુક્ત આક્ષેપ તે જ લોકો કરે છે કે જેઓ જૈન દર્શનમાં પ્રતિપાદિત સાધુધર્મ અને ગૃહસ્થ ધર્મને જગુવા પામ્યા નથી. આ બે ઘમેની જુદાઈ સમજનાર એવો આક્ષેપ કદી કરી શકે જ નહિ.”
Vividha Vicharamala Jain Darshan by Vijayendrasuri.
Mahatma Ghandhi says on the point "A man cannot then practice Ahimsa and be i coward at the same time" see Post.
NOTE No. 46 B.
These are also novel charges never hereto'fore made that of ascribing impracticability is due to want of proper acquaintance with the subject, and that of cruelty is to say the least absurd exaggeration.
Note No. 47. सत्त्वार्थ श्रद्धानं सम्यद्गर्शनम्। i.e. Faith in substances with insight is true perception Adh. I 2 Tattvarthadhigama Sutra
spoti
Adh. VII 14. Tattvartha-dhigama Sutra.

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(One observing vows) may be householder or homeless. :... garnish Adh, VII 15. . . One observing minor vows is a householder.
NOTE No. 48.
COURSE OF CONDUCT. “The doctrine of the right way for the Jainu laity differs from that for the ascetics. In place of the five great vows appear mere echoes. He vows to avoid only serious injury to living beings, i.e. men and animals ; only the grosser forms of untruth direct lies ; only the most flagrant forms of taking, what is not given, that is, theft and robbery. In place of the oath of chastity there is that of conjugal fidelity. In place of that self-denial the promise is not greedily to accumulate possessions and to be contented. To these copies are added seven other vows, the miscellaneous contents of which correspond to the spe.cial directions for the discipline of ascetics. Their object is, partly to bring the outward life of the laity into accordance with the 'jaina teachings, especially with regard to the protection of living creatures from harm, and partly to point the beart to the highest goal." *** P. 16 The Indian Sect of the Jains.
__ आयेबते गृहरथानां सहपादा विंशोपका । . .. दया हि दर्शिता पूज्य : नाधिकातु प्रकाशिता॥
Vijayalaxmi Suri . A

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The sages have prescribed in the first Vrata for a Grahastha one and a quarter Biswa (out of 20 Biswas) Daya (Mercy) and not more. NOTE No. 49.
CHARACTER.
In practical life Jainism makes of its laity earnest men who exhibit a stronger trait of resignation than other Indians and excel in an exceptional willingness to sacrifice anything for their religion. It makes them also fanatics for the protection of animal life. Wherever they gain influence, there is an end of bloody sacrifices and of slaughtering and killing the larger animals.
P. 17 The Indian Sect of the Jains.
NOTE NO. 50.
Please see pp. XXIII & XXIV Introduction to Part II "The Gaina Sutras" by Hermann Jacobi.
NOTE No. 51.
::
Please see note 49.
Norr No. 52.
"It is well established that king Kima, Sundara, or Nedumaran Pandya, who had been brought up as a Jain and was married to a Chola princess, was converted about the middle of the seventh century, by his consort and the famous. Saint Tirujna-nasambandar to the faith of Siva

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which was warmly supported by the Chola dynasty. King Sundara is alleged to have displayed even more than the proverbial zeal of a convert, and to have persecuted his late exreligionists, who refused to apostalize, with the most savage cruelty, inflicting on no less than eight thousand innocent persons a horrible death by impalement.
NOTE NO. 53
Please see the following remarks of Dr. Johannes Hertel post.
"They (the Jains) not only promoted their religion, which taught their countrymen a pitiful behaviour towards man and animals."
NOTE No. 54
"This influence of the laity has become in course of time, of great importance to Indian Art, and India is indebted to it for a number of its most beautiful architectural monuments, such as the splendid temples of Abu, Girnar and Satrunjaya in Gujarat.'
P. 19 The Indian Sect of the Jains.
Ft. Note. The persecution is described in the 62nd and 63rd Tiruvallia dal (Wilson, Mackenzee Mss. 2nd ed., Calcutta, 1828, p. 41). The Story is repcated in Rodriguez (the Hindu Panthion, Madras, 1841-5), illustrated by a plate depicting the horrid tortures of the victims; also by Gribble in Calc. Rev 1875, p. 70; and by Elliot, coins of Southern India (1885), p. 126, The Pandya King is named Nedumaran in the Piriyapurana (Ind. Ant., XXII, 63). P. 45455 Vincent A. Smith's "The Early History of India" 3rd Edn.

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NOTE No. 55. “પ્રાકૃત, સંસ્કૃત, ગુજરાતી, હિંદી અને તામીલ ભાષામાં પણ જૈન સાહિત્ય પુષ્કળ લખાએલું છે.”
... FETHANTHEMENECT Paschaft:. भीमहयानंद शताबी धर्म परिषना "जैनदर्शन" पर पंचायलो निबंध
Note No. 56. Prof. Johannes Hertel :
"They are the creators of a very extensive popular literature."
SAIN INFLUENCE. "They did not rest content with explaining their own teaching in Sanskrit works; they turnert also to the secular sciences of the Brahmans. They have accomplished so much of importance, in grammar, in astronomy, as well as in soine branches of letters, that they bave won respect even from their enemies, and some of their works are still of importance to European science. In Southern India, where they worked among the Dravadian tribes, they also advanced the development of these languages. The Kanarese literary language and the Tamil and Telugu rest on the foundations laid by the Jaina inonks. This activity led them, indeed, far from their proper goal, but it created for them an important position in the history of literature and culture." P. 22 The Indian Sect of the Jains.
NOTE No. 57 · Please see Note No. 4.

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.180
Please see Note No. 56:
NOTE NO. 58.
જૈન સાહિત્ય સંમેલન- પાવિવ
જૈનસાહિત્યમે ઇતિહાસકે સાધન—લેખક મુનિરાજ શ્રી વિધાવિયન
जैनोंके 'कथासाहित्य' के विषयमें डॉ. हर्टल, अपने एक आर्टिकलमें लिखते हैं: - " इंडियाका प्रायः समस्त कथासाहित्य, उचित रीतिसे जैनोकाही हैं । और यह साहित्य जितना गद्यमें लिखा हुआ है, वहाँतक सचमुच उस बोलने में आती हुई संस्कृत भाषामें रचनेमें आया है"
"The Jains always endeavoured to raise the morals of their countrymen; while Hindu authors do not shrink from most obscene stories, as is clear from Prajapati myths in the Rigveda, in the Brahmans, and from many stories in the Mahabharata and in the Puranas, stories which no Jain ever would have related" (Extract from Hertel's letter the Oc. 29--1911).
NOTE No. 60.
H. H. Mabaraja of Mysore in his speech at All-India Jain Conference held at Cravana Belgola says "It is not merely that Jainism has aimed at carrying Ahimsa to its logical conclusion undettered by the practicalities of the world; it is not only that Jainism has attempted to perfect the doctrine of the spiritual conquest of Matter in its doctrine of the Jiva,--what is unique in Jainism among Indian religions and philosophical systems is that it has sought Emancipation in an upward movement of the spirit towards the realm of Infinitude and Transcen

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dence, and that it has made Power, Will, Chara ter in one word Charitra, "an integral element of perfection side by side with Knowledge and Faith. And Jainism has sought a harmony of all religions and of all philosophical and dialectical standpoints, in its Sarvadharma, and its Anekantavada. At the other end of the scale, in its rock-cut sculptured architecture, Jainism has created the new style, and carried it to a pitch of excellence which places the glories of Mount Abu side by side with the Mausoleum of the Taj among the architectural wonders of the world."
P. 67 The Jain Gazette 1925 Vol. XXI, Nos. 3, 4 & 5.
NOTE No. 61A.
"In the departments of Logic and Metaphysics it attained the very highest development and method. There are not many metaphysicians in India like Umaswami who flourished in the first century A.D., or many logicians like Siddha Sena Divakara of the 6th and Akalanka Deva of the 8th century A.D."
SATISHCHANDRA VIDYABHUSHAN,
M.A., PH. D., M.B.A.S., T. A. S. B., J. B. S.
NOTE No. 6IB.
Dr. Satishchandra Vidyabhushan in his presidential address at the Jain Literary Conference at Jodhpur said:

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"It is known to all that the Brahmanic philosopher Kanada the founder of the Vaisesika philosophy laid down six categories all included under the head "It is or Existence", Later commentories added another category called 'Non-Existence or it is not. The Buddhists astonished the world by declaring that Nirvana or Sunyatva was that which transcended four conditions, viz. Existence, Non-Existence, both and neither (Assti, Nasti, Ubhaya, Anubhaya, Iti Chatuskoti Chanirmuktam Sunyatvam. But the Jain doctrine of 'Syadvad' had laid down even conditions which we believe include all possible alterations.” P. 21 Report Jain Sahitya Sammelan. Pt. I 1916.
NOTE No. 61 C. Anand Shanker Bapubhai Dhruva of the Hindu University in one of his lectures in Gujarati speaking about the famous Jain logical doctrine of her said as follows :
___“ स्याद्वादनो सिद्धांत" अनेक सिद्धांतो अवलोकीने तेने समन्बय ( अर्थात मेलाप) करवा खातर प्रगट करवामां आव्यो छे. स्याद्वाद । एकीकरण दृष्टिबिंद अमार्गसामे उपस्थित करे छे. शंकराचार्ये स्याद्वादउपर जे आक्षेप को छे ते मूल रहस्यसाथे संबंध राखतो ना. ए निश्चय छे के विविध दृष्टिविंदुओ द्वारा निरीक्षण कर्या वगर कोई वस्तु संपूर्ण स्वरूपे समजवामां आवी शके नहीं. आ माटे स्याद्वाद उपयोगी तथा सार्थक छे, महावीरना सिद्धांतमां बतावेल स्याद्वादने केटलाको संशयवाद कहे छे, ए हुं नथी मानतो. स्याद्वाद संशयवाद नथी किंतु ते एक दृष्टिबिंदु अमने मेळवी आपे छे. विश्वनुं केवीरीते अवलोकन करवं जोईए ए अमने शिखवे छे.

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NOTE No. 61 D.
श्री सिद्धसेनादवाकर having in view the स्याद्वाद doctrine of the Lord says in one of his beautiful स्तुति:
.
उदधाविव सर्वान्धवः समुदीर्णास्त्वाय नाथ ! दृष्टयः । न च तासु भवान् प्रदृश्यते प्रविभक्तासु सरित्स्विवोदधिः ॥

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PART III.
DRAFT NOTE. The following is the draft note prepared by the Jain Association of India, at the request of Shriyut Lala Lajpatrai, for publication in his book " भारत वर्षका इतिहास" instead of the matter regarding "Jainism" that appears in the first edition of the book.
जैनलोग अपने धर्मको अनादि मानते हैं, परंतु इस जैनधर्मका
, अवसर्पिणीकालमें जैनधर्मके आदि प्रवत्तर्क
" श्री रिषमदेवजी माने गये हैं । यह रिषभदेव अनादित्व. चौवीसमेंसे पहले तिर्थकरथे.
यद्यपि श्री रिषभदेवजीकी विद्यमानता इतिहासकी पहुंचसे पहले की है, तथापि उनकी मूर्तिकी पूजातो भगवान महावीरके निकट समयमें भी होती थी, यहवात शिलालेखों और प्रतिमा लेखोंसे सिध्धहो चुकी है.
भगवान श्री पार्श्वनाथस्वामी और श्री महावीर स्वामी जैनोंके तेइसमें और चौवीसमें तीर्थकरथे, अंतिम तीर्थकर श्री महावीर (वर्धमान) ने पूर्व तीर्थंकरों द्वाग उपहिष्ट धर्मका पुनउद्धार मात्र किया है । मगर मूलतत्वतो वोका वोही रहा है जोकी श्री रिषभदेवजीसे चला आया है.
अतः यह कहना “ कि श्री महावीरने एक नवीन संप्रदायकी नीवडाली" यह भ्रममूलक है । और श्री महावीरके प्रचारित शासनका स्वीकारफर श्री पार्श्वनाथजीके विद्यमान साधु श्री महावीरके संप्रदायमें संमिलित हो गये.
जैनोंके कल्पसूत्र तथा श्री भागवत पुराणादि प्राचीन ग्रंथोंमेंमी श्री रिषभदवजीके आदि तीर्थकर होनेका उल्लेख है।

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- टर. हर्मनजेकोबी डॉक्टर. वुल्हर आदी पाश्चात्य विद्वान और लोकमान्य तिलकादि भारतीय विद्वानभी जैन धर्मकोवेद धर्म जितनाही प्राचीन और स्वतंत्र मानते हैं.
पाश्चात्य विद्वानोंने श्री महावीर और श्री पार्श्वनाथको ऐतिहासिक पुरुष माने हैं । औरजै नधर्म उससमयसे चला आता है कि जिससमय तक इतिहास नहीं पहुंचसक्ता यह बात बिलकुल सप्रमाण सिद्ध हो चुकी है.
जैन धर्म बौद्ध धर्मसे सर्वथा पृथक है दोनोंमें . कुछ शाब्दिक और सांप्रदायिक समानता
- इसलिये है कि भगवान महावीर और _ शिक्षा. भगवान बुद्ध समकालीन थे, बौद्ध मृतक पशुके मांसका भक्षण निर्दोष समझते हैं और इस मांस भक्षणको वो हिंसा जन्य पापसे दूषित नहीं मानते तथापि रसलौल्यसे और प्रवृत्ति दोषसे बहुत लोग जीते जानवरोंको मारकेभी खाते हैं. और उसमें दोष नहीं मानते
और जैन लोग यथार्थ रूपसे अहिंसाके प्रतिपालक हैं. जैनसाधु पूर्ण रूपस शास्त्र विहित अहिंसाको आचरणमें लाते हैं और गृहरण सांसारिक कार्योको लक्षमें रखकर यथासाध्य अहिंसाका पालन करते हैं। गृहस्थोंके लिये निरपराधी मनुष्यही नहीं बल्के पशुपक्षि तकको सताना पाप है.
और साधुओंके लिये तो अपराधियोंकोभी क्षमा देनेका विधान है. जैन गृहस्थका अहिंसा व्रत साधुके अहिंसावतसे बहुत छोटा है-अर्थात् साधु निसबत सोलहवें हिस्से में स्थित है.
"अतः अहिंसाका सिध्धान्त जैनोन चरम सीमातक ऐसा पहुचा दिया कि कुछ लोग जैन होना पहेले दर्जेकी कायरता समझते हैं." . . . .. .. . .

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यह गुप्त आक्षेप सर्वथा अयोग्य हैं. ओंने स्वधर्म स्वदेशके रक्षणार्थ बडे बडे मारी युध्ध किये हैं। यह इतिहास सिध्ध है.
भगवान महावीरजीका श्रावक श्रेणिक उर्फ बिंबसार, उदायन, चेडा, चंडप्रद्योत, कूणिक, कुनाल, चंद्रगुप्त, संप्रति, खारवेल, हर्षवर्धन, शिलादित्य, आम, वनराज, और कुमारपाल यह सब जैन थे-और स्वधर्म स्वदेश स्वप्रतिज्ञाके रक्षणार्थ इन्होंने अनेक युध्ध किये थे.
बेशक व्यर्थके कलह, और निष्कारण युध्ध वा मारकाट को जैन लोग अनुचितही समझते हैं. अहिंसाका सिध्धान्त शान्तिजनक सात्विक और मामाजिक संगठन करनेवाला होनेसे नैतिक और राजकीय दृष्टिसे महत्व पूर्ण है. जैन लोग ईश्वरमें कर्तृत्वका इनकार करते हैं।
अस्तित्वका नहीं. जैनोंमें अरिहंत व सिद्ध परमात्मा
- सर्वज्ञ जीवनमुक्त और मुक्त परमात्मा जीवकम.
माने गये हैं युरोपिय कमेटी देह-आत्माको भिन्न नहीं मानती है, न तो ईश्वरमें सर्वशत्व आवश्यक समझती है अतः दोनोंका मुकाबला अयोग्य है. जैन दर्शनमें जीव और कर्मका सिध्धान्त शास्त्रीय रीतिस भेदोपभेद सहित वर्णित है. और वृक्षादि मजीव हैं ऐसा प्रसिद्ध-विज्ञान शास्त्री जगदिशचंद्र बोजने प्रयोगभी कर दिखाया है. जैनोंके आचार दो भागोंमें विभक है. एक भागमें :
मुनियोंका आचार है और दूसरे भागम - गृहस्थोंका-गृहस्थोंमें भी लघुव्रत धारण करने वाला व्रती और सम्यक्त्व धारण कर मात्र जिनदेव गुरु और धर्म में ही श्रध्धा रखनेवाले अव्रती कहलाते हैं ।
साधु हिंसा झूठ, चोरी, कुशील और परिग्रह इन पांच पापोंका सर्वथा त्याग करता है. गृहस्थ व्रती और अव्रती अपनी शक्ती और सांसारिक परिस्थितिके अनुसार त्याग

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टर. हम परह प्रवृत्ति और निवृति दोनोंको लक्षमें रखने वाली मनुष्य ही सर्वथा जैन आचारका पालनकर सक्ता है. धार्मिक आज्ञाओंकों व्यवहारमें भी ओतप्रोत होनेसे जैन मनुष्य जीवनके साधारण संग्रामोंमें नैतिक बल युक्त होनेसे सुदृढ और न्यायी होते है. प्राणी मात्रकी रक्षा फरमाने वाला जैनाचार वीर हृदय वालेही पालसक्ते हैं. निर्बल मनुष्य किसी तरह भी नहीं !
नैतिक और सामाजिक दृष्टिलेभी जैनाचार सर्वोत्तम है एसा पश्चात्यानीति और समाजशास्त्र वेत्ता ओंकाभी मत है, -पशुपक्षी और मनुष्य सबके साथ जैन जनता समष्टि रूपसे वर्तावक सरीस्वा दयाई और न्याय पूर्ण है।
भारत वर्षमें वरंवार पडते दुष्कालोंमें जैनोंने अपनी उदारता से इसबातकी बिलकुल निर्घात करदिया है.
श्वेतांबर और दिगंबर नामक जैनोंके दो संप्रदाय श्वेतांवर अनेक साधुओंके श्वेतवस्त्र पहननेसे या नग्न दिगबर
रहनेसे उपलक्षित हुये है. बौद्धधर्म माननेवाली जातियां आजभी राज्य कर रही हैं
जापान इसका ज्वलंत उदाहरण हैं जैनधर्मानु जैनधर्मका यायिओंका सार्वभौम राज्याधिकार इतिहास प्रभाव कालमें चंद्रगुप्त के समय में ही था. भारत
वर्षके इतिहासकी आलोचना सर्व देशी वा बहुदेशीय राज्यकरनेवाली वा सत्ता रखने वाली जातिओं के लोक सामान्यपर पडते प्रभावसे हो सक्ती है.
तथापि कुछ स्थानों में जिनराज्यों के जैनी राजा हुए उन राज्यों में हमेशा सुखशांति व समृद्धि रहि है।
गुजरातका इतिहास यह बतलाता है कि जैनधर्मानुयायि व्यक्तियां जिनराज्योंमें जबतक अधिकाधिक सिंहासनारूढ रही तबतक उन राज्योंकी उन्नति ही होती रही।

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और अपनी वीरताकाभी अदभुत परिचय देती रही ।
अतः यह कहना कि जैन और बौद्धधर्म के कारण भारतका अद्यःपात हुआ यह केवल भ्रमही नहीं किंतु ऐतिहासीक असत्य है । महात्मागांधी और अन्यान्य इतिहास ज्ञोंने सिद्धकिया है कि भारतके अद्यः पातके मूलकारण स्वार्थ परायणता, अंतरकलह, व्यसन, अनीति, धार्मिक असहिणुता, और सार्वभौमराज्यकी तादृश सन्नितिका अभाव है. जैनाचार से देश की होती पायमाली कितनी रुकी है इसको निष्पक्ष दृष्टिसे पढने बाले इतिहासज्ञ जानसक्ते हैं. कारणके जैनाचार से उपरोक्त पायमालीके कारण निमूल होते रहे हैं.
जैनाचार में व अहिंसा के सिद्धांतमें स्वदेश रक्षासे असावन करनेवाला कोई तत्व नहीं है.
पाश्चात्य विद्वानो का मत है कि अहिंसादि सिद्धांत, नैतिक, सामाजिक, और राजकीय विविध कूट प्रश्नोंका निराकरण करनेमें अमोध शस्त्र है ।
जैनोंनें विद्या, कला, साहित्यभी उच्चतर प्राप्त किया है जैन शिल्पकलासे मध्य कालीन समयमें गुजरातमें बडती हुई मुसलमानी शिल्पकला पर प्रभाव डालकर प्राचीन आर्य कलाकों टिका रखा हैं. आबूके और राणकपुरके जैनमंदीर और प्रभासपाटणका हिंदुमंदिर इसबातका दृष्टान्त है.
जैनोंने संकृत साहित्य में भी बहुत भारी हिस्सा दिया
उत्तम तत्वज्ञान और स्यादवाद नामक न्याय बुद्धि पराकाष्ठा दिखाता है प्राकृत साहित्य तथा बहु देशीय भाषाओंके साहित्यका उद्भव जैनोंसे ही खासकर हुआ है ।
TAMARRIENAA
THE
TEALA
LIBRARY
HILTH

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LIBRARY
VH
CALCUTTA

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