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, a 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(r) 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 mnake 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 in 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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7 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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10 Jain religion can be had as He is far beyond the historic range. SHRI MAHAVIRA PROPOUNDER OR ORGANISER. Your statement "kuchavarSake nIbaDAlI," 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 " jaina dharmakI milatI hai" 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 "jaina spaSTa rUpase .... 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 Jivatina

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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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15 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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16 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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13 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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19 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 UTeen TUTE OF CULTURI

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22 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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24 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. sammatimeM....kAraNa huA hai 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 fouglit 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 downi 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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26 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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27 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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28 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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29 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 downiall 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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31 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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32 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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33 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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34 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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38 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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36 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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37 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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39 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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40 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 samyaga-darzana, perfect knowledge samyagazAna, and perfect conduct samyak-cAritra. 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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44 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. jain-dhrm| -: : logoMkA anumAna hai ki buddha-dharma Arambhake AraMbha / pAsa pAsa hI jaina dharmakA prakAza huA / yadyapi jaina yaha mAnate haiM ki jaina dharmake mUla pravartaka zrIpArasanAtha the jo bhagavAn buddhase lagabhaga DhAI sau varSa pahale hue / jaina dharmake baDe mUla puruSa zrIvardhamAna mahAvIra hue haiN| ve bhagavAna buddhake samakAlIna the / mahAbIrajI magadha dezake rAjakumAra the / pUrNa yuvAkAlameM ve saMsArakA parityAga karake pArasanAthajIke sampradAyameM sammilita ho gaye / kucha varSake pazcAt unhone eka navIna sampradAyakI nIva DAlI aura apanI zikSAkA khUba vistara kiyaa| unake jIvana-kAlameM aneka rAjaparivAra unake zraddhAlu the, kyoMki mAtAkI orase unakA tIna rAjaparivAroMse sambandha thaa| unake dehAntakI tithike viSayameM bahuta matabheda hai / prAyaH loga IsAke pUrva 527 vAM varSa nizcit karate haiN| adhyApaka jekobIkI sammatimeM ve san 477 IsA pUrvameM paMcatvako prApta hue / jaina-dharmakI zikSA adhikAMza bauddha-dharmakI jana-dharmakI zikSAse milatI hai / parantu siddhAMta-rUpase shikssaa| donoM dharma bhinna bhinna hai| jisa prakAra bauddha dharmane hindU samAjameM pUrNa parivartana nahIM kiyA aura usameM krAntikArI heraphera utpanna karanekI ceSTA nahIM kI, usI prakAra jaina dharmane bhI tatkAlIna hindU-samAjakA sudhAra karanekA yatna kiyA / usane na to jAti-pAMtiko ukhADA, na devI devatAoMko javAba diyA, aura na unake rIti rivAjoMmeM bahuta hastakSepa kiyA / bauddha-dharmakI tulanAmeM jaina sAdhu bahuta adhika tyAgI haiM / jaina-dharmakI pUjana-vidhi bhI bauda-dharmase bhinna hai|

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jaina loga prakRti aura jIvako alaga alaga mAnate haiN| unakA bahuta bar3A sidhdhAnta yaha hai ki sRSTike pratyeka padArthameM jIva hai, kevala manuSya aura pazu hI sajIva nahIM, varan samasta prakArake paudhoM, vRkSoM, sAgapAta, dhAtu-pASANa aura miTTI AdimeM bhI jIva hai| jaina spaSTa rUpase Izvarake astitvase inkAra karate haiM / unake matame acchese acchA, zreSThase zreSTha aura tyAgIse tyAgI manuSya hI paramezvara hai / isa aGgameM jainoMkA dharma yUropIya dArzanika kamiTIke dharmase milatA hai / amarIkA IsAiyoMkA paka sampradAya bhI lagabhaga isI siddhAntakI zikSA dene lagA hai| jainoMkA sabase baDA sidhdhAnta ahiMsA hai, baudhoMmeM mRta pazuke mAMsako khAnekA niSedha nahIM / brahmAmeM, siMhalameM, cInameM, jApAnameM sArAMza yaha ki sabhI baudhda dezomeM-baudhdha loga mAMsa khAte haiN| parantu koI bhI jaina mAMsa nahIM khAtA / jainoMkA sabase baDA naitika sidhdhAnta ahiMsA hai| isa sidhdhAntako jainone caramasImAtaka pahuMcA diyA hai, yahAMtaka ki kucha logoMkI dRSTimeM jaina honA parale darjekI kAyaratA hai / parantu jaina vidvAn dharma-yudhdhameM laDanako pApa nahIM samajhate aura na daNDa denA ve apane dharmake virudhdha samajhate hai| jainoMkA acAra darzana tyAgake aMgameM bahuta UMcA hai| usake anusAra pUrA pUrA kAma karanA manuSyoMke liye asaMbhava hai| isIliye jaina dharmakA prabhAva manuSya-prakRtipara aisA paDatA hai ki usase manuSya jIvanaka sAdhAraNa saMgrAmake liye nirbala ho jAte haiN| eka aura to jaina sAdhu ucca koTIke saMsAra-tyAgI haiM, dUsarI ora jaina janatA kSudra jIvoMkI to rakSA karatI hai parantu manuSyoM ke sAtha unakA bartAva baDI hI nirdayatAkA hotA. hai / zAyada asAdhya AcAra zAstrapara bala denekA hI yaha pariNAma hai|

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jaina sAdhu zeSa samasta sAdhu-saMpradAyoMkI tulanAmeM adhika satyavAdI, adhika tyAgI aura adhika niHsvArtha hote haiN| janoMke do prasindra eka zvetAMbara arthAt sapheda kapaDA pahananesampradAya hai| vAle aura dUsare digaMbara arthAt naMge rhnevaale| hindU-dharmapara budhdha-dharmakI apekSA jaina-dharmakA hindU dharmapara adhika prabhAva par3A hai aura bhAratameM baudhdhoMkI prabhAva / apekSA jainoMkI saMkhyA bahuta adhika hai| merI saMmatimeM baudhdha-dharma aura jaina-dharmakA sAmAnya prabhAva bhAratake rAjanItika adhaHpAtakA eka kAraNa huA hai| janatAmeM saMsArakI asAratAkA vicAra-jisako zaMkarake vedAMtane bhArI mahAyatA dI itanA phaila gayA ki ve svadeza-rakSAse bilakula asAvadhAna ho gaye / tyAgakA tatvajJAna vahIMtaka upayogI hai jahAMtaka vaha bhogakI ucita sImAkA ullaMghana na karane de / svayaM tyAgako rAjasiMhAsanapara baiThAnA aura usako manuSyakA dharma banA denA bhArI bhUla hai / saMsAra bhogakA sthAna hai| usakA bhoga utanA hI ucita hai jisase manuSya bhogakA dAsa na bana jAya aura jisase dUsaroMke svatvoMmeM hastakSepa na hotA ho / sarvottama nIti vaha haiM jo na bhogako aura na nyAgako apanA Adarza banAve, aura madhyavartI mArgaka avalamvana kare / isa dRSTise mahAtmA buddhakI prArambhika zikSA adhika grAhya aura mahatvapUrNa thI / Page 129-132 Bharatvarshaka. Itihasa. By Lala Lajpatrai.

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PART II. APPENDIX. NOTE No. .. mahAmahApAdhyAya zaiSNavAcAya svAmi rAmamizraH-- sarvanantra svatantra satsampradAyAcArya svAmirAmamizravAziNIte jainadharma viSayavyAkhyAna dazake prathama vyAkhyAnama vaidika mata aura jaina mata sRSTikI Adisa varAvara avichinna bane Aye haiM. do| majahoMka siddhAnta vizeSa dhaniSTha samIpa saMvandha rakhana hai. x x x satkAryavAda, satkAraNavAda, paralokAstitva, AtmAkA nirvikAratva, mokSakA honA, aura uskA nityatva, janmAntarake puNyapApase janmAntarake puNyapApase janmAntarameM phalabhoga, vratopavAsAdivyavasthA, prAyazcitavyavasthA, mahAjanapUjana, zabdaprAmANya ityAdi samAna haiM. isadezameM Ajakala aneka alpajJa jana vAddhamana aura janamatakA eka jAnate haiM aura yaha mahA bhrama haiN| jaina aura bauddhoMke siddhAMtako eka jAnanA aisIbhUla hai ki-- jaise vaidika siddhAMtako mAnakara yaha kahanA ki vedona vAzramavyavasthA nahIM hai athavA jAti vyavasthA nahIM hai, x x x x jaba ki khAdya khaNDanakAra zrIhapane svayaM apane granthameM boddha ke sAtha apanI tulanA kI hai, aura kahA hai ki hama logeAme [yAne nirviropA dvaita siddhAntiyoMse] aura bauddhoMsa yahI bheda hai ki hama brahmakI sattAmAnate haiM, aura saba minyA kahate haiM, parantu bauddhaziromaNi mAdhyamika sarva zUnya kahatA hai, tabato jina-janoMne saba kucha mAnA unameM napharata karanevAleku cha jAnatehI nahIM, aura mithyAdvaSamAtra karate haiM yaha kahanA hogaa| meM Apako kahAMtaka kahUM baDe 2 nAmI AcAryAne apane granthomeM jo jainamatakhaNDana kiyA hai vaha aisA kiyA hai ki jise suna dekha kara ha~sI AtI hai| me-vaiSNava saMpradAyakA AcArya hai. x x tomI bharImajalisameM mujhe yaha kahanA satyake kAraNa Avazyaka huA hai ki jainoMkA graMtha samudAya sArasvata mahAsAgara hai /

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51 jaina mata jabase pracalita huA hai| jabase saMsArameM muSTikA Arambha huA takme yahI ilkA satya uttara hai| isameM kisI prakArakA ujra nahIM hai ki jaina darzana vedAntAdidarzanAMse bhI pUrvakA hai| tanahI to bhagavAn vedavyAsamaharSi brahmasUtrAmeM kahate haiN| naikasminna'saMbhavAta x x x x x vedAMmeM anekAnta vAdakA mUla milatA hai| anekAntavAda to eka aisI cIja hai ki- use sabako mAnanA hAnA, aura logAMne mAnAbhI hai| dekhiye viSNupurANa adhyAya 6 dvitIyAMzameM liyA hai narakasvargasaMjJe vai pApapuNye dvijottama / vastvekameva duHkhAya mukhAyeyodbhavAya ca / kApAya ca yatastaramAdvastu vastvAtmakaM kutaH // 4 // 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. naidraM tadvarddhamAna svasti na iMdrovRddhazravAH svastinaH puruSA vizvavedAH svasti nastA kyoriSTanemiH svasti naH bRhaspatirdadhAtu // (yajurvede vaizvadevaRcau) tatva nirNaya prAsAda pR. 509 dadhAtu dorpA yustvAya balAya varcase suprajAstvAya rakSa rakSa riSTanemi svAhA // (bRhadAraNyake) tatvanirNaya prAsAda pR. 509 RSabha eva bhagavAn brahmA tena bhagavatA brahmaNA svayamevAcIrNAni brahmANi tamasA ca prAptaH paraM padam // (AraNyake) tatvanirNaya prAsAda pR. 5.9

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52 vAjasya nu prasava AbabhUvemA ca vizvA bhuvanAni sarvataH sa ne mirAjA pariyAti vidvAn prajAM puSTiM varddhamAnA asme svaahaa|| yajurvedasaMhitA adhyAya 9 zRti 25 tatvanirNayaprAsAda pR 515 arhan vibharpi sAyakA nidhanva arhaniSkaM yajataM vizvarUpaM / barhanidaM dayasa vizvamabhUvaM na vA ojIyo rudra tvadasti // taittirIyaAraNyaka pra. 4, anu 5, maMtra 17 tatvanirNayaprAsAda pR. 524 "kathAkopInAnarAsaMgAdInAM tyAgino ythaajaatruupdhr| nirgathA niSparigrahAH // iti saMvartazrutiH taittirIya AraNyaka pra. 10 anu. 63 sAyanAcArya : tatvanirNayaprAsAda pR. 123 nigraMtha: is proved to mean jainasAdhu, Pleast see tatvanirNaya prAsAda dvAtriMzastambha 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 mUlamaMtra in yajJa in vidhikNdlii| OMlAkazrIpratiSTAn caturvizati tIrthakarAn RSabhAdi varddhamAnAMtAn siddhAMtAna zaraNaM prmdyaamhai| OM pavitramagnimupaspRzAmahe yeSAM jAtaM suprajAtaM yeSAM dhIraM sudhIraM yaMpAM nagnaM munagnaM brahma mubrahmacAriNaM uditena manasA anuditena manasA devasya maharpayA maharSibhirjahati yAjakasya yajaMtasya ca sA eSA rakSA bhavatu, zAMtirbhavata tuSTirbhavatu vRddhirbhavatu zaktirbhavatu svastirbhavatu zraddhA bhavatu nivyAMjaM bhavatu / NOTE. No. 4. nanminasaMbhavAt // 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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53 NOTE No. 5. mAdhayAmastAvadityukkA prAtiSThatottaM kaste kuMDale gRhItvA sApazyadatha pathi nagnaM kSapaNakamAgacchaMtaM muhurmuhurdRzyamAnama dRzyamAnaM ca // 126 // mahAbhArata, Adiparva, adhyAya 3 zloka 126 TIkAkAraH nIlakaNThaH "kSapaNakaM pAkhaMDa bhikSukaM" namakSapaNaka:- jinakalpIsAdhuH Please see mahAbhArata, zAMtiparva, adhyAya 366 for bhAvayajJa ns !escribed by the Jains, of tavA joiijiive| joIThANa jAgA :kara kArisaMga | kammaM saMjama jogasaMti homaM huNAbhi isiNaM pasathyaM // rence to saptabhaMgI Please see the followings:-g na cobhe nAnubhe tathA / karmasthA viSayaM brUyuH satvasthA samadarzina ! mahAbhArata, zAMtiparva, adhyAya 238 zroka kI nIlakaMThITIkA :- "Arhatamata Aha etaditi / tehi syAdasti / syAnna.. syAdasti ca nAsti ca / syAdasticAvaktavyaH / syannAsticAvaktavyaH / svAdasti ca nAsti cAvaktavyaH / syAdavaktavyaH iti saptabhaMgI nayaH sarvatrayojyate / ata etadevamiti syAdastItyuktaM / cAta. etannaevaMca neti saMbaMdhana syAnnAsti syAdavakavya iti coktaM / na cobhe ityanena syAdasti ca nAsti ca - syAdasti ca nAsti cAvaktavya iti coktaM / nAnubhe iti syAdasti cAvaktavyaH syAnnAsti cAvaktavya iti coktaM karmasthA arhatA viSayaM ghaTAdi etadevabhastI tyAdi bruyurita saMbaMdhaH / eteSu pakSeSu kRtahAna kRtAbhyAgamaprasaMgAtsvabhAvamAtra pakSastucchaH / baMdhamokSAdivastumAtrasvarUpasyAstinAstItyAdi vikalpagrastatvenAnavadhAraNAtmaka Aheta pakSo'pi tucchaeva / parizeSAt samuccayapakSa eva zreyAn vyavahAre / paramArthastu satvasthAM yoginaH samadarzino brahmeva kAraNatvena pazyati // 6 // etameva ca naivaM ca na cobhe nAnubhena ca / karmasthAviSayaM brUyuH satvasthAH samadarzina: T: 11 mahAbhArata, zAMtiparva, adhyAya 232 zloka 21.

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M NOTE No 6. Please see RSabha caritra i.e. biography of the first Tirthankar. Fifth skandha, Adhyayas 3 to 6 zrImadbhAgavata References in other Purans. iha hi ikSvAku kulavazodbhavana. nAbhimutena marudevyA naMdanena mahAdevena RSabheNa dazaprakAro dharmaH svayabhevAcIrNaH kevalajJAnalAbhAcca pravartitaH // (brahmAMDapurANe) kailAse parvata ramye vRSabhAyaM jinazvaraH / cakAra svAvatAraM yaH sarvajJaH sarvagaH zivaH // (zivapurANe) mpRSTA zatrujayaM tIrthaM natvA vaitakAcalama / mnAtvA gajapadekuMDe punarjanma navidyate // 1 // paMcAzadAdau kila mUlabhUbhedazArddhabhUbharapi vistarIya / uccatvamaSTaiva tu yojanAni mAnaM vadaMtIha jinezvarAdreH // 2 // sarvajJaH sarvadarzIca sarvadeva namaskRtaH / chatratrayAbhisaMyuktAM pUjyAM mUrtimasau vahana // 3 // AdityapramukhAH sarve baddhAMjalaya IdRzaM / dhyAyaMti bhAvato nityaM yadaMghriyuganIrajaM // 4 // paramAtmAnamAtmAnaM lstkevlnirmlm|| niraMjanaMnirAkAraM RSabhaM tu mahARSima // 5 // (skaMdapurANe) 'The whole of Shri RSabha caritra is given in skaMdapurANa in details. aSTaSaSTiSu tIrtheSu yAtrAyAM yatphalaMbhavat / AdinAthasya devasya smaraNenApi tadbhavet / / (nAgapurANe) Please see quotation from Vishnu Puran in Note No. I. For other references please see tatvanirNaya prAsAdap.510 NOTE No. 7.. nAhaM rAmo name bAJchA bhAveSu ca namemanaH / zAntimAdhAtumicchAmi, svAtmanIva jinoyathA // yoga vAziSThe, mumukSuprakaraNe ahaMkArakhaMDanAdhyAye'STamaH zlokaH / /

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TIkA: --- ahaMkAratyAge dehAbhimAnamamatAdayaH svayameva zAmyatIta darzayati / nAhamiti / zAnto nivara: / sva tmanIva Atmaupamyena sarvabhUtAni pazyAnityarthaH / jino buddhaH sa yathA AhesAparastadvat niyeSvapi guNAgrAhA iti nyAyena jinediAharaNam / jina iti vA pAThaH / / kalaviMka ghaTanyAyo dharma ityapi tadvidAm / tathAtmasiddha mlecchAnAM taddezeSu na duSyati // yoga vAziSThe nirvANa prakaraNe 97 sarge 10 zlokaH / TokA:yathAghaTe'vanddhaH kalaviMkastanmukhAyAvareNa bahiruDDIya gacchati evaM dehAMtaH paricchinno dharmojAvaH karmakSaye paraloke uTTIya gacchatItyAIta kalpanApi ramatyA // NOTE; No. 8. triprabhRtiSu zAkaTAyanastha // pANiniH zAkaTAyane nagalAcaraNaH .-- zAkaTAyanopi yapayApanAya yatigrAmApraNIH svopajJazadvAnuzAsanakRtAvAda bhagavataH stutimevAha / zrI vAMgmamRtaM jyoninavAdi sarvavedasAma / / avanyAsattA vyAyA:sarvavedasAM sarvajJAnAnAM mpaparadarzanasaMbaMdhimakalazAstrAnugata parijJAna nAmAdi prabhavamutpani kAraNamiti / / This priotic tihat, zAkaTAyana :und nyAsakAra infort) pANini were Jirins. Please also see the following references to __ zAkaTAyana by pANini / / "laGaHzAkaTAyanasyaitra' (pANinipraNItAprAdhyAyo tRtIyAdhyAya caturthapAde) . "vyolaghuprayatnataraH zAkaTAyanagya" (, aSTamAdhyAya tRtIyapAre) 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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56 NOTE No. 9. Kharavela Inscription. (1) namo arahaM tAnaM namo savasidhAnaM verena mahArAjena mahAmeghavAhana cetarA. javasavadhanena pasathamubhalakhane [na] caturaMtalaThAnagunopagatena. liMgAdhi patinA sirikhAravelena (2) paMdarasavasAni sirikumArasarIravatA kIDitA kumArakIDakA tato lekharUpa gaNanA vavahAravidhivisAradena sarvavijAvadAtena navavasAni yovarAja pasAsitaM saMpuNa catuvisati vaso ca dAnavadhamena sesayovanAbhivijayabaniya kaliMgarAjavaMsa purisayuge mahArAjAbhisecanaM pApunAti abhisitamato ca padhamavase vAtavihatagopurapAkAranivesanaM paTisaMkhyArayati kaliMganagari khibIra ca sitalataDAgapADiyo ca vadhApayati savuyAnapatisaMThApanaM ca (4) kArayati / panatIsAhi satasahasahi pakAtiya rajayati ditiya ca vame abhitayitA sAtakaNi pachimadisaM hayagajanararadhabahulaM daMDaM paThApayati kusaMbAnaM khaniyaM ca sahAyavatA pataM masikanagaraM ( ? ) tatiye ca punavase (5) gaMdharvavedavudho daMpanatagItavAditasaMdasanAhi usabasamAjakArApanAhi ca kIDA payati nagarI itha ca buthe vasa vijAdharAdhivAsaM ahataM purva kaliMgapuva rAjanamaMsitaM............dhamakUTasa........[ pU] jita ca nikhitachata (6) bhiMgArehi tiratanasa patayo savaraTika bhojakesAvaM dasayati paMcame ca dAni vasa naMdarAjativasasataM oghATitaM tanamulIyavATA panADi nagaraM pavaMsa ... ..............rAjaseyasaMdasaNato savakarAvaNaM (7) anugahaanekAni satasahasAni visajati porajAnapadaM satamaMca vasaM pasAsato ca............ ............savotukula......... ....................................................... .............. aThabhe ca vasa........ (c) ghAtApayitA rAjagahanapaM pIDApayati etinaM ca kamapadAnapanAdanasavata sana vAhane vipamucitu madhuraM apayAtA navame ca [ vase, ]......... .....pavarako

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57 (11) .. (9) kaparukhA hayagajarasaha yata savaM gharAvasadhaM..................yasavAgahana ca kArayituM bamaNAnaM jani raTisAra dadAti arahata................. ___ ... ... ... ... ... ... ... ... ... [nivA] saM mahAvijayapAsAdaM kArayati aThatisasatasahasahi dasame ca vase ... ... bhAradhavasapaTAna ... ... ... kArApayati ... ... ... ...uyatAnaM ca manoradhAni upalabhatA. .... ... ... ... la puvarAjanivasita pAthuDaM gadabhanagale nakAsayati janapadabhAvanaM ca terasa vasasatAka ... datAmaradahasaMghAtaM bArasayaM ca va[ saM ... ... .... ... ... ... ... ... ... ... isa ... ... hi vitAsayaMto utarApatha rAjAno (12) ... magadhAnaM ca vipulaMbhayaM janetohathisa gaMgAyaM pAyayati magadhaM ca rAjAnaM bahu paTisAmitA pAde vadApayati naMdarAjanitasa agajinasa... ... ... ... ... ...gaharatana paDihArahiamagadhaM vasivu nayari. (16) ... ...vijAdharu lekhilaMbarAni siharAni nivesaryAta satavasadAnaparihArana abhRtamakariyaM ca hI nAdAna parihAra. ... ... ... ... AharApayati idhaM satavasa... ...sinA vasikaroti tarasame vase supavatavijayicako kumArIparvate arahatIpa / [ nivAsa ] bAhikAyaM nisidiyAyaM yapajake ... ... ... ... ... kAlerikhitA. ... ... ...[ sa ] katasamAyo suvihitAnaM ca sadisAnaM [ yAninaM ] tApasA [ naM ? ] ... ... saMhatAnaM ( ? ) arahata niSidiyA samIpepabhAra varakArusamatha [tha] patihi anekayojanAhi..... ... .. ... paTAlake cetake ca veDuriyagabhe thabhe patiThApayati panaMtariya saThi vasamata rAjamuriya kAle vochine ca coyaTha agasatipukhariyaM cupAdayati khemarAjA sa vadharAjA sa bhikhurAjA i [nA ] marAjA pasaMto sanato anubhavato [ka] lANAni. (17) ... ...guNavisesakusalA savapAmaMDapajako... ...tAnasaMkAra kArako [a] patihatacakivAhanabalo. cakadharo gutacako pasaMtacako rAjasivaMsakula vinigatI mahAvijayA rAjA khArayelasiri //

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68 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 (12) " magadhanA lokomAM bhAre trAsa vartAvI teNe potAnA) hAthIone gaMgAnuM pAna karAvyuM ane magadhanAM rAjAne rAkha zikSA karIne (AtAnA) page tene namAvyA, . . . . najarAje lIghela prathama jinanI * * * * * magadhamAM eka zahera vasAvIne. (3) . . . sthApe che . . . . tenAM zikhara evAM (uMcAM) che ke temanA upara besIne vidyAdharA AkAzane aMge : savArSika dAna (nA niyama) pramANe tene apUrva ane (hajusudhI) niha apAyeluM hAthIonuM dAna A... . . . . levaDAvyA . . . A pramANe akaso . . . (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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39 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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60 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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62 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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63 (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 Sliri 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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64 ---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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85 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. adinitted by all as very probable ; indeed his followers, especially. Kesi who seems to have

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69 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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72 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 <Page #87
75 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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77 NOTI: No. 111). ENCYCLOPAEDIA BRITTANICA. Vol. XXIX. THE TENTII 1DITION. Page 0561-62. It is the sect of the Svetanibaras 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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78 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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79 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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81 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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82 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 fiftli 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. whicli 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 fourtli 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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85 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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86 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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87 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 Buddhisin 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 whicli at that time only a comparatively small number lac found their way to burope. This latter liypothesis 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 thorougli investigation of its old canoncial texts and a comparison of these with the scriptures of the Buddhists and Bralimans. (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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91 (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 botli 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 luarly 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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94 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 Hinduisin 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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90 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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mi0 kannulAla jodhapurI mAha disaMbara san 1906 ane jAnyuvArI san 190', The 'Theosophist (dhI thiosophisTa) patranA aMkamA lakhe che ke :-- " jainadharma " eka aisA prAcIna dharma hai ki jisakI utpatti tathA itihAsakA pattA lagAnA eka bahutahI durlabha bAta hai / ityAdi. x 1 X 66 x X zrIyuta varadAkAMta mukhyopAdhyAya ema0 e0 baMgAla / . zrIyuta nathurAma premIdvArA anuvAdita hiMdI lekhathI 96 X 'jainadharma hiMdudharmase sarvathA svataMtra hai usakI zAkha yA rUpAMtara nahIM hai. X 9 pArzvanAthajI jainadharmaka Adi pracAraka nahIM thA, paraMtu isakA prathama pracAra RSabhadevajIne kiyA thA. isakI puSTike pramANoMkA abhAva nahIM hai. X 3 bauddhaloga mahAvIrajIko nigraMthokA (jainiyAMkA) nAyaka mAtra kahate haiM sthApaka nahIM kahate hai." ityAdi. X X X zrIyuta tukArAmakRSNa zarmA laDDu bI. e. pI. eca. DI. ema. Ara. e. esa. ema. e. esa. bo. ema. jI. o. esa. prophesara - saMskRta zilAlekhAdikanA viSayanA adhyApaka vinsa kaoNlija banArasa kAzInA dazamavArSikotsava upara ApalA vyAkhyAnamAMthI - " sabase pahale isa bhAratavarSa meM RSabhadeva nAmake maharSi utpanna hue, ve dayAvAn, bhadrapariNAmI, pahile tirthakara hue. jinhoMne mithyAtva avasthAko dekhakara~~samyagdarzana, samyagjJAna, aura samyag cAritrarupI mokSazAstrakA upadeza kiyA. basa yahahI jinadarzana isa kalpameM huA.

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97 isake pazcAt ajitanAthasaM lekara mahAvIra taka teIsa tIrthakara apane apane samayameM ajJAnI jIvoMkA moha andhakAra nAza karate rahe." nepAlacaMdrarAya adhiSThAtA brahmacaryAzrama zAMtiniketana bolapukhAlA kaha che ka-"mujhako jaina tIrthakarIkI zikSApara / atizaya bhakti hai" ityAdi--... X xx xx xx X ema. e. pAMDe thiyosophikala sosAyaTI banArasa lakhe cha ke-." mujhe jainasiddhAMtakA bahuta zaukha hai, kyoMki karmasiddhAMtakA isameM sUkSmatAsa varNana kiyA gayA hai" xx xx xx xx xx ambajAkSa sarakAra ema. e. bI. ela. likhita "jainadarzana jainadharma" janahitaiSI bhAga 12 aMka 9-10 mAM chapAvela che temA lakhyu cha ke 1 "yaha acchI taraha pramANika ho cukA hai ki jainadharma bauddhadharmakI zAkhA nahIM hai. unhoMne kevala prAcIna dharmakA pracAra kiyA hai. 2 jainadarzanameM jIvatattvakI jaisI vistRta AlocanA ha vasI aura kisIbhI darzanameM nahIM hai ityAdi.'' xx rA. rA. vAsudeva govinda ApaTe vI. e. indora nivAsI eka vakhatanA vyAkhyAmAM lakhe che ke

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1 "..cInakAlameM jainione utkRSTa parAkrama vA rAjyabhArakA paricAlana kiyA hai. 2 jainadharmameM ahiMsA kA tatva atyanta zreSTa hai. 3 janadharmama yati dhama atyanta utkRSTa hai-isame sandaha nahI. - jainiyoMmeM striyAMkAbhI yatidIkSA lekara paropakArI kRtyome janma vyatIta karane kI AjJA hai vaha sarvotkRSTa hai. 5 hamAra hAthama jivahiMsA na hone pAye isake lie jainI jItane Darata hai itane bauddha nahIM Darate / 6 bauddhadharmadezAmeM mAMsAhAra adhikatAma jArI hai| Apa svata: hiMsA na karake dUsaraMka dvArA mAra have bakara AdikA mAMsa khAnemeM kucha harja nahIM aima subhItekA ahiMsA tattva jo bauddhone nikAlA thA vaha jainiyoko sarvathA svIkAra nahIM hai. 7 janioNkI eka samaya hiMdusthAnameM bahuta unnH||vsthaathii, dhama nIti, rAjakAryadhuraMdharatA, zAstradAna, samAjonnati Adi bAtomeM unakA samAja itara janoseM bahuta Age thA.' xx xx xx rAyabahAdura pUrNendunArAyaNasiMha ema. e. bAMkIpuravAlA lakhe che kejainadharma 5.DhanekI merI hArdika icchA hai, kyoM kI meM khyAla karatAhaM ki vyavahArika yogAbhyAsake liye yaha sAhitya sabase prAcIna (Oldest) hai. yaha vedakI rIti rivAjose pRthak hai. isame hindudharmasa pUrvakI AtmikasvatantratA vidyamAna hai, jisako paramapuruSone anubhava va prakAza kiyA hai yaha samaya hai ki hama isake viSayameM adhika jAne."

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99 TI. pI. kuppusvAmI zAstrI ema. e. esisTenTa gavarnamenTa muniyama taMjoranA eka aMgrejI lekhano anuvAda janahitaiSI bhAga 10 aMka 2 mAM pA ela che temAM jaNAnyuM che ke--- 1 " tIrthakara jinase jainiyoMke vikhyAta siddhAMtokA pracAra huA hai vaha Arya kSatriya the. "" 2 jainI avedika bhAratIya AyakA eka vibhAga hai." 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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100 "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. vaDodarAmAM bharAyelI trIjI zrI jena (vetAMbara ) konpharansane riporTa. pR. 38-43. mi. TiLakanuM bhASaNa. jaina dharma nI prAcInatA. "jaina dharma anAdi kALathI cAlato Avyo che, e tava kharUM che ke nahi e prazna atyAre ubhA karI tene khulAso karavA huM Icchato nathI. paNa A vAta itihAsa siddha che, ke jena dharma pravatavanAra vIsa tIrthakare mAnA chellA tIrthakara mahAvIra I. sa. pUrve para6 varSa upara thayA hatA. kALa gaNatAnI rIta eTale ke saMvata athavA zaka gaNavAnI rItathI mAlama paDe che ke, jema khristIone isu khristathI, musalamAnone mahamadathI, tema jenone zaka mahAvIrathI cAlate AvyA che. itihAsa uparathI dharmAcAryanA nAmathI zaka calAvavAnI pahela jene e karelI jaNAya che." e rIte bIja dhama upara ahisAnI chApa besADavAmAM jaya meLavI jainAe jena" nAma anvarthaka karyuM che." 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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101 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 :-- " vIrAya bhagavate caturgAmani vase kAye jAlAmAliniye niviTa maajhimike|" 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". paMDita madana mohana mAlaviyA vadhAre tathA bhArata hiMdu : hAsanA to have hiMdu dharmanI Arya nA, " badA ane Arya brAhmaNa e pramANe dharmanI vaga zAkhAo mAne che. kAzImAM vi saM. 1979 mAM hiMda mahAsabhAnI beThaka thai hatI temAM hiMdu dharmanI traNa zAkhAone AmaMtraNa hatuM" Note No. 17 vedanA satyAcAra teja je dharmAcAra che. tenuM zuddha svarUpa te jaina dharma che, jenI dayAthI hiMda Arya tarIke oLakhAya che."

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102 From Letter accressecl by Lokmanya Tilaka to Shrimad Bulilluisagarsuri througli 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 Bralimanisi, 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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103 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. gujarAtanA itihAsanuM mUla jana itihAsamAM che. jenAe gujarAtanA itihAsa saMbhALI rAkhyA che, ema kahIe to khoTuM nathI aneka prAcina zilAlekha, paka, mUrtio, gratho, sikkAo ane tirtha sthAne mAM jena ItihAsanAM smarogA maLI Ave che. gorI zaMkara hIrAcaMda jhA solaMkInA itihAsa, NOTE No. 22. " smitha mahAzayameM aitihAsika budrikA sAmAnyata: abhAva hai" "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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105 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 mahAvagga, dIghanikAya mahAparinivvAna, aMgutanikAya, buddhaghoSaTIkA 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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106 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 bhArata varSakAitihAsa 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 anthropomorphisin 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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108 "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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109 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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110 "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. na zadvo na rUpaM gso nA'pi gandho na vA sparzalezo na varNo na liGgam / na pUvAparatvaM na yasyAsti saMjJA sa eka: parAtmA gatirme jinendra : // 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. samima khamAvia mai khamia savvahajIvInakAye / sibahasAkha AloyaNaha mujhaha vara na bhAva // saMthArAporisIsUtra // (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. // arihaMta sakhkhioM siddhasakhkhiraM sAhusaliyoM devasatikhabhaM appasakhkhiraM ityAdi pAkSika sUtre // NOTE No. 39. AtmA kSetrajJa ityukta : maMyukta : prAkRtaguNai : / saireMvata, vinirmukta : paramAtmetyabhidhIyate // mhaabhaart| mAtra jainAja Izvarane jagata rtA mAnatA nathI, ema nathI, paNa vaidIka matavALAe. mAMnA ghaNAo izvarane jagata kta mAnatA nathI e vAcaspati mizra racata sAMkhya lava kaumudI 57 kArIkA. Vividha Vicharamala Jain Darsana by Vijayendra Suri. Also see bhagavadgItA, a0 13 zloka 19-22 and a. '5 roka 14-16. __NoTE No. 10. paramezvaryayuktatvAda mana Atmaiva cezvara : sa ca karteti nirdoSa : kartRvAdo vyasthita : - paribhadrasAra.--. bhAvArtha-paraaizvarya yukana hovAthI AtmA aja Izvara manAya che ane tene katA kahevAmAM doSa nathI kemake AtmAmAM kavAda (katAM paNuM.) rahesa . 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. ___paralAke : asti iti matiyeSAMta AstikA : the contrary being nAstikA : // ___NorE No. 42. yasya nikhilAzca doSA na santi sarve guNAzca vidyante / brahmA vA viSNurvA haro jino vA namastasmai // haribhadrasUri : // saMvajJo jitarAgAdidoSaskhalAkyapUjita : yathAsthitArthavAdI ca devohana parabhezvara : // 4 // dvitIyAH prakAza : zrI hemacaMdrAcAya kRta yoga zAstre // aMtagayadAnalAbhavIyabhogopabhogagA : / hAso ratyaratI bhItijugupsA zoka, evaca // 1 // kAmo mithyAtvamajJAnaM nidrA cAvirAtastathA / rAgAdveSazca no doSAsteSAmaSTAdazA'pyamI // 2 // pR. 4-5 jaina tattvAdarza. 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 Jainisin" 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 reply post. Dr. Stenkonow of Norway says : Aja paNa ahiMsAnI zakita pUrNa rUpe jAgrata che. jyAM kahIM bhAratIya vicAre cA bhAratIya sabhyatAe praveza karyo che, tyAM sadeva bhAratane Aja saMdeza rahe che. A te saMsAra prati bhAratane gagana bhedI saMdeza che. mane AzA che, ane mAre e vizvAsa che ke-pitRbhUmi bhAratanA bhAvI bhAgyamAM game te thAo, paNa bhAratavAsIone A siddhAMta sadaiva 24243 $." Vividha Vicharamala, The Article on Jainis by Vijayendra Suri:

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115 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. AhasA saMbaMdhI uparyukta AkSepa te ja loko kare che ke jeo jaina darzanamAM pratipAdita sAdhudharma ane gRhastha dharmane jaguvA pAmyA nathI. A be ghamenI judAI samajanAra evo AkSepa kadI karI zake ja nahi." 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. sattvArtha zraddhAnaM smydgrshnm| 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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116 (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. __ Ayebate gRharathAnAM sahapAdA viMzopakA / . .. dayA hi darzitA pUjya : nAdhikAtu prkaashitaa|| Vijayalaxmi Suri . A

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117 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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118 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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119 NOTE No. 55. "prAkRta, saMskRta, gujarAtI, hiMdI ane tAmIla bhASAmAM paNa jaina sAhitya puSkaLa lakhAeluM che." ... FETHANTHEMENECT Paschaft:. bhImahayAnaMda zatAbI dharma pariSanA "jainadarzana" para paMcAyalo nibaMdha 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. jaina sAhitya saMmelana- pAviva jainasAhityame itihAsake sAdhana--lekhaka munirAja zrI vidhAviyana jainoMke 'kathAsAhitya' ke viSayameM DaoN. harTala, apane eka ArTikalameM likhate haiM: - " iMDiyAkA prAyaH samasta kathAsAhitya, ucita rItise jainokAhI haiM / aura yaha sAhitya jitanA gadyameM likhA huA hai, vahA~taka sacamuca usa bolane meM AtI huI saMskRta bhASAmeM racanemeM AyA hai" "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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121 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 : ___" syAdvAdano siddhAMta" aneka siddhAMto avalokIne tene samanbaya ( arthAta melApa) karavA khAtara pragaTa karavAmAM Avyo che. syAdvAda / ekIkaraNa dRSTibiMda amArgasAme upasthita kare che. zaMkarAcArye syAdvAdaupara je AkSepa ko che te mUla rahasyasAthe saMbaMdha rAkhato nA. e nizcaya che ke vividha dRSTiviMduo dvArA nirIkSaNa karyA vagara koI vastu saMpUrNa svarUpe samajavAmAM AvI zake nahIM. A mATe syAdvAda upayogI tathA sArthaka che, mahAvIranA siddhAMtamAM batAvela syAdvAdane keTalAko saMzayavAda kahe che, e huM nathI mAnato. syAdvAda saMzayavAda nathI kiMtu te eka dRSTibiMdu amane meLavI Ape che. vizvanuM kevIrIte avalokana karavaM joIe e amane zikhave che.

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123 NOTE No. 61 D. zrI siddhasenAdavAkara having in view the syAdvAda doctrine of the Lord says in one of his beautiful stuti: . udadhAviva sarvAndhavaH samudIrNAstvAya nAtha ! dRSTayaH / na ca tAsu bhavAn pradRzyate pravibhaktAsu saritsvivodadhiH //

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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 " bhArata varSakA itihAsa" instead of the matter regarding "Jainism" that appears in the first edition of the book. jainaloga apane dharmako anAdi mAnate haiM, paraMtu isa jainadharmakA , avasarpiNIkAlameM jainadharmake Adi pravattarka " zrI riSamadevajI mAne gaye haiM / yaha riSabhadeva anAditva. cauvIsameMse pahale tirthakarathe. yadyapi zrI riSabhadevajIkI vidyamAnatA itihAsakI pahuMcase pahale kI hai, tathApi unakI mUrtikI pUjAto bhagavAna mahAvIrake nikaTa samayameM bhI hotI thI, yahavAta zilAlekhoM aura pratimA lekhoMse sidhdhaho cukI hai. bhagavAna zrI pArzvanAthasvAmI aura zrI mahAvIra svAmI jainoMke teisameM aura cauvIsameM tIrthakarathe, aMtima tIrthakara zrI mahAvIra (vardhamAna) ne pUrva tIrthaMkaroM dvAga upahiSTa dharmakA punauddhAra mAtra kiyA hai / magara mUlatatvato vokA vohI rahA hai jokI zrI riSabhadevajIse calA AyA hai. ataH yaha kahanA " ki zrI mahAvIrane eka navIna saMpradAyakI nIvaDAlI" yaha bhramamUlaka hai / aura zrI mahAvIrake pracArita zAsanakA svIkAraphara zrI pArzvanAthajIke vidyamAna sAdhu zrI mahAvIrake saMpradAyameM saMmilita ho gaye. jainoMke kalpasUtra tathA zrI bhAgavata purANAdi prAcIna graMthoMmeMmI zrI riSabhadavajIke Adi tIrthakara honekA ullekha hai|

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126 - Tara. harmanajekobI DaoNkTara. vulhara AdI pAzcAtya vidvAna aura lokamAnya tilakAdi bhAratIya vidvAnabhI jaina dharmakoveda dharma jitanAhI prAcIna aura svataMtra mAnate haiM. pAzcAtya vidvAnoMne zrI mahAvIra aura zrI pArzvanAthako aitihAsika puruSa mAne haiM / aurajai nadharma usasamayase calA AtA hai ki jisasamaya taka itihAsa nahIM pahuMcasaktA yaha bAta bilakula sapramANa siddha ho cukI hai. jaina dharma bauddha dharmase sarvathA pRthaka hai donoMmeM . kucha zAbdika aura sAMpradAyika samAnatA - isaliye hai ki bhagavAna mahAvIra aura _ zikSA. bhagavAna buddha samakAlIna the, bauddha mRtaka pazuke mAMsakA bhakSaNa nirdoSa samajhate haiM aura isa mAMsa bhakSaNako vo hiMsA janya pApase dUSita nahIM mAnate tathApi rasalaulyase aura pravRtti doSase bahuta loga jIte jAnavaroMko mArakebhI khAte haiM. aura usameM doSa nahIM mAnate aura jaina loga yathArtha rUpase ahiMsAke pratipAlaka haiM. jainasAdhu pUrNa rUpasa zAstra vihita ahiMsAko AcaraNameM lAte haiM aura gRharaNa sAMsArika kAryoko lakSameM rakhakara yathAsAdhya ahiMsAkA pAlana karate haiN| gRhasthoMke liye niraparAdhI manuSyahI nahIM balke pazupakSi takako satAnA pApa hai. aura sAdhuoMke liye to aparAdhiyoMkobhI kSamA denekA vidhAna hai. jaina gRhasthakA ahiMsA vrata sAdhuke ahiMsAvatase bahuta choTA hai-arthAt sAdhu nisabata solahaveM hisse meM sthita hai. "ataH ahiMsAkA sidhdhAnta jainona carama sImAtaka aisA pahucA diyA ki kucha loga jaina honA pahele darjekI kAyaratA samajhate haiM." . . . .. .. . .

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127 yaha gupta AkSepa sarvathA ayogya haiM. oMne svadharma svadezake rakSaNArtha baDe baDe mArI yudhdha kiye haiN| yaha itihAsa sidhdha hai. bhagavAna mahAvIrajIkA zrAvaka zreNika urpha biMbasAra, udAyana, ceDA, caMDapradyota, kUNika, kunAla, caMdragupta, saMprati, khAravela, harSavardhana, zilAditya, Ama, vanarAja, aura kumArapAla yaha saba jaina the-aura svadharma svadeza svapratijJAke rakSaNArtha inhoMne aneka yudhdha kiye the. bezaka vyarthake kalaha, aura niSkAraNa yudhdha vA mArakATa ko jaina loga anucitahI samajhate haiM. ahiMsAkA sidhdhAnta zAntijanaka sAtvika aura mAmAjika saMgaThana karanevAlA honese naitika aura rAjakIya dRSTise mahatva pUrNa hai. jaina loga IzvarameM kartRtvakA inakAra karate haiN| astitvakA nahIM. jainoMmeM arihaMta va siddha paramAtmA - sarvajJa jIvanamukta aura mukta paramAtmA jIvakama. mAne gaye haiM yuropiya kameTI deha-AtmAko bhinna nahIM mAnatI hai, na to IzvarameM sarvazatva Avazyaka samajhatI hai ataH donoMkA mukAbalA ayogya hai. jaina darzanameM jIva aura karmakA sidhdhAnta zAstrIya rItisa bhedopabheda sahita varNita hai. aura vRkSAdi majIva haiM aisA prasiddha-vijJAna zAstrI jagadizacaMdra bojane prayogabhI kara dikhAyA hai. jainoMke AcAra do bhAgoMmeM vibhaka hai. eka bhAgameM : muniyoMkA AcAra hai aura dUsare bhAgama - gRhasthoMkA-gRhasthoMmeM bhI laghuvrata dhAraNa karane vAlA vratI aura samyaktva dhAraNa kara mAtra jinadeva guru aura dharma meM hI zradhdhA rakhanevAle avratI kahalAte haiM / sAdhu hiMsA jhUTha, corI, kuzIla aura parigraha ina pAMca pApoMkA sarvathA tyAga karatA hai. gRhastha vratI aura avratI apanI zaktI aura sAMsArika paristhitike anusAra tyAga

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128 Tara. hama paraha pravRtti aura nivRti donoMko lakSameM rakhane vAlI manuSya hI sarvathA jaina AcArakA pAlanakara saktA hai. dhArmika AjJAoMkoM vyavahArameM bhI otaprota honese jaina manuSya jIvanake sAdhAraNa saMgrAmoMmeM naitika bala yukta honese sudRDha aura nyAyI hote hai. prANI mAtrakI rakSA pharamAne vAlA jainAcAra vIra hRdaya vAlehI pAlasakte haiM. nirbala manuSya kisI taraha bhI nahIM ! naitika aura sAmAjika dRSTilebhI jainAcAra sarvottama hai esA pazcAtyAnIti aura samAjazAstra vettA oMkAbhI mata hai, -pazupakSI aura manuSya sabake sAtha jaina janatA samaSTi rUpase vartAvaka sarIsvA dayAI aura nyAya pUrNa hai| bhArata varSameM varaMvAra paDate duSkAloMmeM jainoMne apanI udAratA se isabAtakI bilakula nirghAta karadiyA hai. zvetAMbara aura digaMbara nAmaka jainoMke do saMpradAya zvetAMvara aneka sAdhuoMke zvetavastra pahananese yA nagna digabara rahanese upalakSita huye hai. bauddhadharma mAnanevAlI jAtiyAM AjabhI rAjya kara rahI haiM jApAna isakA jvalaMta udAharaNa haiM jainadharmAnu jainadharmakA yAyioMkA sArvabhauma rAjyAdhikAra itihAsa prabhAva kAlameM caMdragupta ke samaya meM hI thA. bhArata varSake itihAsakI AlocanA sarva dezI vA bahudezIya rAjyakaranevAlI vA sattA rakhane vAlI jAtioM ke loka sAmAnyapara paDate prabhAvase ho saktI hai. tathApi kucha sthAnoM meM jinarAjyoM ke jainI rAjA hue una rAjyoM meM hamezA sukhazAMti va samRddhi rahi hai| gujarAtakA itihAsa yaha batalAtA hai ki jainadharmAnuyAyi vyaktiyAM jinarAjyoMmeM jabataka adhikAdhika siMhAsanArUDha rahI tabataka una rAjyoMkI unnati hI hotI rhii|

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129 aura apanI vIratAkAbhI adabhuta paricaya detI rahI / ataH yaha kahanA ki jaina aura bauddhadharma ke kAraNa bhAratakA adyaHpAta huA yaha kevala bhramahI nahIM kiMtu aitihAsIka asatya hai / mahAtmAgAMdhI aura anyAnya itihAsa jJoMne siddhakiyA hai ki bhAratake adyaH pAtake mUlakAraNa svArtha parAyaNatA, aMtarakalaha, vyasana, anIti, dhArmika asahiNutA, aura sArvabhaumarAjyakI tAdRza sannitikA abhAva hai. jainAcAra se deza kI hotI pAyamAlI kitanI rukI hai isako niSpakSa dRSTise paDhane bAle itihAsajJa jAnasakte haiM. kAraNake jainAcAra se uparokta pAyamAlIke kAraNa nimUla hote rahe haiM. jainAcAra meM va ahiMsA ke siddhAMtameM svadeza rakSAse asAvana karanevAlA koI tatva nahIM hai. pAzcAtya vidvAno kA mata hai ki ahiMsAdi siddhAMta, naitika, sAmAjika, aura rAjakIya vividha kUTa praznoMkA nirAkaraNa karanemeM amodha zastra hai / jainoMneM vidyA, kalA, sAhityabhI uccatara prApta kiyA hai jaina zilpakalAse madhya kAlIna samayameM gujarAtameM baDatI huI musalamAnI zilpakalA para prabhAva DAlakara prAcIna Arya kalAkoM TikA rakhA haiM. AbUke aura rANakapurake jainamaMdIra aura prabhAsapATaNakA hiMdumaMdira isabAtakA dRSTAnta hai. jainoMne saMkRta sAhitya meM bhI bahuta bhArI hissA diyA uttama tatvajJAna aura syAdavAda nAmaka nyAya buddhi parAkASThA dikhAtA hai prAkRta sAhitya tathA bahu dezIya bhASAoMke sAhityakA udbhava jainoMse hI khAsakara huA hai / TAMARRIENAA THE TEALA LIBRARY HILTH

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LIBRARY VH CALCUTTA

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