Jain Journal 1977 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/520047/1

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VOL. XII JULY 1977 A QUARTERLY JAINOLOGY ON No 1 JAIN Journal // jaina bhavanaM // JAIN BHAWAN PUBLICATION

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Contents : A Homage to a Savant Departed 1 Dearly Beloved 7 Leona Smith Kremser Pakbirra-A Lost Jaina Centre of Purulia 27 Subhas Chandra Mukhopadhyay 36 Jaina Jyotisa Vijnana Sajjan Singh Lishk Correspondence 41 Plates : Ruined Jaina Temples at Pakbirra 32

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A Homage to A Savant Departed National Professor Suniti Kumar Chatterji breathed his last at 4 P.M. on Sunday, May 29, 1977 following a heart attack. Though he was widely known as a linguist he was at the same time a great conversationist. His versatile genius traversed the realms of art and literature, history and philosophy. We intimately remember his love for Jainology. He had not only contributed some invaluable articles to journals but also constantly encouraged those who worked on the religion of the Nirgranthas as an epic of spiritual and cultural expression which is at the same time a much neglected branch of Indology. The editor particularly remembers the letter he received from him which he wrote after reading his book 'Atimukta', a small collection of Jaina legends of yore. He wrote "... we are receiving books on Jaina religion and ritual, history and philosophy in Bengali but I have not seen such a collection of Jaina short stories before. It seems that your small but beautiful book written in elegant but lucid Bengali is the first attempt to present the treasure of Jaina kathanakas to the learned circle. ...I am writing this letter out of heartfelt joy and as you have given me this joy, 1 congratulate you." This only proved his generosity befitting of a savant. The matter did not end there, and one evening he came to his house and spent a couple of hours talking on subjects touching on linguistics, his tour in Russia, food and mythology and, lastly, the different dialects of Rajasthan. This is only to illustrate how unassuming he was and how he encouraged others and was even eager to discover any gem of talent in a man. The editor has always received his personal love and affection and his loss is a bereavement to him beyond description. We pay our sincere homage to the departed soul by reprinting an article of the doyen of linguistics on Jaina Dharma & Ahimsa.

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JAIN JOURNAL JAINA DHARMA AND AHIMSA The philosophy and faith of the Jainas is one of the oldest in India, and its history goes back, according to Jaina tradition, to a very ancient age. It is possibly coeval with the early Vedic religion in India, and may even be anterior to it, if we think of the theory that behind Jainism and Buddhism are some of the ideologies of pre-Aryan India. In any case, both Brahmanical and Jaina traditions easily take Jaina history to the 10th century B.C., the age of the Mahabharata War and the period when the Vedic texts were finally compiled. According to Indian tradition, Krsna Dvaipayana Vyasa and his successors compiled the four Veda texts from a fluid mass of hymns and songs and ritualistic literature which was current orally among the priestly classes of the Aryans settled in India. There are various views with regard to the date of Vyasa and the Mahabharata War as well as of the compilation of the Vedas. The datation starts from before 3000 B.C., the traditional period for the commencement of the Kali age and some scholars take down this date to 2000 B.C., or 1400 B.C. But following a sober estimate, which has been arrived at by three noted scholars of England and India, who followed totally different and mutually exclusive methods, the period of the Mahabharata War was sometime in the middle of the 10th Century B.C., and Krsna Dvaipayana Vyasa as well as Krsna Vasudeva Varsneya, both heroes of the Mahabharata, would appear to have flourished about this time. Dr. F. E. Pargiter, the English scholar, rejected the evidence of the post-Vedic Brahmanas, and relying mainly on the evidence of the Puranas, arrived at this date. The Indian scholar Hemachandra Raychoudhuri, on the other hand, following a totally opposite line of enquiry, in which he rejected the authority of the Puranas and relied only on the Brahmanas and the Upanisads, arrived at the same conclusion that the middle of the 10th century B.C. was the most likely age of Vyasa and Krsna. This was corroborated by Jaina tradition as pointed out by the English scholar, L. D. Barnett, who proceeded along this line of argument that Mahavira, the 24th Tirthankara or Supreme Teacher of the Jainas, was a contemporary of Buddha, about 500 B.C., and about 200 years anterior to him flourished Parsvanatha, the 23rd Tirthankara, and about the same distance in time from him lived Neminatha or Aristanemi, the 22nd Tirthankara, who according to both Brahmanical and Jaina texts, was a cousin of Krsna Vasudeva and therefore a contemporary of the Mahabharata War. So Jaina history and Jaina philosophy and culture, as differentiated from Brahmanical philosophy and culture, go back at least to the 10th century B.C. At that time the Hindu or ancient Indian thought and culture had taken their definite form. It was the result of a fusion of the culture-worlds of all the peoples who has found themselves

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JULY, 1977 on the soil of India and started to live side by side with each other in peace and amity. On this background, with its very large amount of racial fusion, some of the distinct ideas and notions of Jainism took shape. 3 In this racial fusion or miscegenation, we have atleast four main types of people, the black or dark-skinned Nisada or Austric (including peoples of the Kol or Munda group primarily), the golden or yellowskinned Kirata or Indo-Mongoloids, the brown Dravidas or Dravidians, and the fair or white Aryans or the Indo-European Aryans. Their languages and cultures, which, to start with were quite different from each other, also commingled. As a result of this we have, towards the end of the Vedic period, the birth of the Hindu people of India. The highest thought of this Hindu or ancient Indian people of a mixed origin found expression in three systems of philosophy in India, as well as in their language and literature; and there also developed a common Indian way of life and way of thought. Brahmanism, which is rooted in the Vedas and which found its philosophical exaltation and exposition in the Upanisads, and later on its popular expression in the Epics and the Puranas and the Dharmasastras was one of the main characteristic manifestations (if not the characteristic one) of this Indian spirit or Indian culture. Then we have the Jaina system of thought and of life-the Jaina approach to the world, both seen and unseen. Next we have Buddhism, and the teachings of Gautama Buddha brought in certain new elements in the atmosphere of Indian culture and enriched it and made it universally acceptable in a manner which was unprecedented. There were in ancient India quite possibly other expressions of the Indian spirit as well, of which we find some mention in earlier Indian literature, of the Brahmanas as well as of the Jainas and Buddhists, in Sanskrit, in Pali and in Prakrit. The Ajivakas and the Lokayatas, for instance, were two of the ancient philosophical sects which died out in later times. What may be described as Indianism or the general Indian way of thought and life, found its expression in Brahmanism, in Jainism and in Buddhism (the last in its two main schools of Hinayana and Mahayana). In the gradual establishment of Indianism, each of these three main philosophical ideologies cum sociological organisations had its distinct contribution to make. The highest peak of Brahmanism is in the Vedanta philosophy, and here we have a sense of the Absolute Unity of Life and Being and a conception that Humanity, and for the matter of that, all life is an integral part of the Macrocosm, which is the Ultimate Reality in Itself, the basic attributes of which are Being, Knowledge and Bliss (Sat-Cit-Ananda). Buddhism developed two facets-one is the logical and agnostic ideology

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JAIN JOURNAL of Hinayana Buddhism, according to which man is to strive to attain a release from the limitations of this world by leading a good life and by realising his own innate nature. In the imaginative and believing Mahayana on the other hand ideas analogous to those of the Brahmanical Vedanta found their expression; and there is thus a greater agreement between Mahayana Buddhism and the Brahmanical (Vedantic) standpoint. Jainism, on the other hand, stands apart in certain basic concepts, and it presents quite an original outlook and ratiocination than do Brahmanism and Buddhism. Jainism does not believe, like what Mahayana Buddhism and Vedanta do, in a personal divinity or divinities as manifestations of the All-pervading Spirit or Reality, which is both transcendent and immanent. But it believes that the human soul, or, for the matter of that, the souls of all living creatures, can attain to a blissful state of release from all sorrows and sufferings in existence by living a disciplined life of detachment. In India, except in Western India and in parts of South India, and to some extent in the Punjab, the average Indian citizen who is not a Jaina in faith or does not belong to the Jaina community does not possess any adequate knowledge of Jaina ideology and the Jaina way of life, as a special form of our common Indian way of thought and life. In Bengal and Eastern India, we know more about Buddhism than about Jainism, although there are settled communities of Jainas in Bengal as much as in other parts of India. It is time that a knowledge of the ideals of Jainism are spread among all sections of the Indian body-politic. The average man is not very much interested in or appreciative of philosophical speculations on the higher intellectual level. But he can easily appreciate the good or virtuous life with its sense of love and service which is led by the sincere followers of any religion. Whether Jainism believes in a personal God or not may interest mainly students of philosophy and of religion. But the average person is interested in seeing in practice the high ideals of life preached by Jainism, as much as by other religions. The ethic of Jainism, therefore, has an immediate appeal, and can create an immediate impression and response. One of the fundamental or basic things of Jainism, which is more characteristic of this form of Indianism than of the other two (Brahmanism and Buddhism), is its conception and practical application of the principle of Ahimsa and Jivadaya, i.e., non-injury to life and kindness to all life. In Brahmanism, there is a scope for animal-sacrifice in religious ritual which is permitted in Vedic as well as in certain forms of Pauranic and Tantric cults, and even in some schools of philosophy. In

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JULY, 1977 Buddhism, whether of the Hinayana or of the Mahayana school, meateating is permissible, and it is quite common too. But Jaina religious men have been for the last 2500 years and more are the most uncompromisingly logical in their conception and practice of Ahimsa, whatever might have been the situation in very ancient times. Leaving extreme types of approach apart, this great Jaina doctrine that 'All life is sacred and no form of life can be destroyed', has its value in modern times, particularly in a world where not only Nature is 'red in tooth and claw' but where humanity also has forgotten its basic humaneness, and individuals and nations are at each other's throats everywhere. So this Jaina sense of the necessity of abstaining from any kind of injury or bloodshed should act as a leaven to soften our relations with each other, not only in human society but also in the dealings of man with the lower animals. The pendulum is on one side, and it must be made to swing to the other, so that something like an equilibrium could be arrived at, and this would be for the happiness of humanity in general, without going to the extremes. 5 I remember on one occasion the late Dinabandhu C. F. Andrews, of illustrious memory, close friend of both Rabindranath and Gandhiji, told us at Santiniketan, after his return from one of his travels in the West, that he was convinced of the supreme importance of something like the Jaina sense of holiness of all life being a sort of a need of the hour, to act as a new kind of solvent in modern individual as well as corporate life. Dinabandhu Andrews emphasised that this Ahimsa should be not only in relation to man but also even to the lower animals pressed to the service of man. I think there is considerable wisdom in this approach, since unless we have the habit of looking with a certain amount of tenderness and compassion upon lower animals, we cannot properly cultivate that feeling towards human beings. Even in this matter, I am reminded of an observation made by my revered teacher of English in the Presidency College, Calcutta, the eminent Professor H.M. Percival. He told that it was his experience that in India we even treated inanimate objects with a certain amount of consideration, if not compassion, as if they were endowed with some kind of life and feeling. Thus, for example, we would much rather pick up a thing-it may be a piece of waste paper or a clod of earth with our hand, rather than give it an unceremonious kick. This great atmosphere of tenderness, which we have built up in our personal behaviour and our social contacts, was unquestionably a reflex of the ideal of Ahimsa, which has been the greatest gift of Jainism to the Indian way of life.

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JAIN JOURNAL We are, a good many of us, meat-eaters. But most of us feel, even when we are taking meat, that we are doing something improper, something even sinful, for which we feel in our heart of hearts apologetic. We have a sense of compunction, as we frequently ask ourselves: "Who has given to us the right to take the life of some other creature for preserving our own life, or for our pleasure? Such a question would appear silly or fantastic in many parts of the world outside India. But many people are asking themselves the question--whether or not there ought to be a revision in our attitude towards Nature, living or lifeless, round about us. Dinabandhu Andrews was quite positive that such a new approach was necessary, for peace and happiness among men. This approach is the Jaina approach. It may be particularly questioned--will it be possible to establish in the modern world the Jaina ideal of Ahimsa? I am not at all optimistic. So, should we stop preaching this great doctrine? No, we should persist in holding a great and a noble humanitarian ideal before all the peoples of the world. A great ideal, even though it is impossible of attainment, is something which forever inspires men, and helps them to be better. We cannot promise immediate positive results. But "it would be great victory", to hold up the becon light of gentleness and kindness and non-injury, in a world abandoned to cruelty, tormenting and destruction. Sunita' Kuman Anglen

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Dearly Beloved [ the tradition of the lord aristanemi ) LEONA SMITH KREMSER A bow to the Lord Aristanemi By the humble poet, His devotee. May all living beings of freewill vow In His compassionate footprints to follow. Now the poet begs permission To recite the dearly beloved, the tradition Of a bridegroom who spared animals from a fate unjust, Then, O stout-hearted, he threw his jewels to the dust. At that auspicious moment fell divine flowers In a perfume of Jasmine showers, Even as the new pilgrim took the asceticism By the gentle name of Jainism. Jainism is the religion of non-violence Wherein all living beings receive reverence In the venerable Jaina vision that one and all Living beings have souls pure, individual and eternal, And living beings, in the ethos of Jainism, Include celestials through the elements as in animism. Thus every living form is in self conscious And injury thereto is disastrous -Less to the victim than to the doer, By the cruel deed reduced to a moral leper. O, the bitter potion of retribution By way of karma and reincarnation'. 1 Karma is the law of cause and effect. Good deeds are the causes of good effects for the soul, bad deeds are the causes of bad effects. Thus, as ye sow, so shall ye reap. Reincarnation in the Jaina usage, transmigration is the law that the soul at death passes into a new body. This new body results from carry-over karmas. Thus transmigration allows the time necessary for cause to bear effect, in this life or in the lives to come. The companion laws of karma and transmigration secure perfect justice for the universe. Books by Dr. Mohan Lal Mehta, by titles in the reference section, detail the distinctive Jaina system of karma and transmigration.

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JAIN JOURNAL Solidly the religion stands on its spiritual foundation, A total way of life of universal application And a workaday success By the witness of its lineage that is bloodless. Indeed the Jaina Great Prayer pays kind remembrances To all saints of the universe of all allegiances. A home religion of India --Spiritual cradle of Asia, Jainism began in prehistory, It survives into today, a deep-rooted minority Holding to the faith often at mighty expense, And the watchword of the faith is non-violence. Twenty-four teachers in spiritual succession Revived the eternal Jaina religion --Eternal, for truth constantly exists, Jainism is truth, thus Jainism persists, Equally as truth has no founder, nor has Jainism, The first Lord Rsabha only initiated a Jaina revivalism. The last teaching Lord, by name Mahavira In time and place moved nearby to the Buddha. Truly the Lords are passed into ancient yesterdays. Yet the Jaina Holy Writ recounts each one in praise. Here begins the palm leaf tradition Of the twenty-second Lord of the Jaina religion, A Yadava, by name Aristanemi In Mahabharata times, circa 1500 B.C. He renounced a lotus bride and a birthright inheritance For his house was of imperial significance. And to what estate fell this prince in oblivion ? O, behold the joys and sweet tears of the Jaina tradition. In a bygone age, on sacred Parsvanatha Hill The twenty-first Jaina Lord sat immobile At the end of His karmic exodus, Mithilapuri birth to symbolic blue lotus. For voluntary death sat the timeworn Lord Nami And to comfort His retinue, He gave prophecy: "He comes ... for all living beings to benefit By the Jaina way to the Infinite. He comes ... color dark, Celibate from birth, conch footmark.

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JULY, 1977 Body treasure He throws to the dust, In His divine self-existence His soul puts trust, He shall prove the Jaina affirmative That it is not necessary to combine with matter to live. Yes, the world shall bid thanks to Jaina-India For the advent of the Lord with the conch insignia. He comes ... on a far tomorrow As surely as now I go." In absence of all passion The Lord took meditation, Motion then departed the Lord Nami, O, obeisance to His soul in Infinity. Meantime, the Eternal Identity, The soul to become the Lord Aristanemi, Through eight births took right-minded passage To ready him for his ninth supreme pilgrimage. First mother dreamed of a mango planted nine times, A Muni foretold the number of her embryo's lifetimes, Uplifting till in the ninth rebirth, to become The twenty-second teacher of Jaina wisdom. Her son. Prince Dhana. faithful to the last. Died with his dear wife on a religious fast. Reborn celestials, they were husband and wife, Till karma again plunged them into earth life. Now he was the merchant Citrangati who heeded a sermon, Reborn a god, then a king's worthy son, Reborn a god, then King Sankara to Yasomati faithful Because, a Muni stated, he was grateful For her wifehood or her friendship That had shared his past lives in loyal partnership. Even now the royal pair shared merit By jointly giving grape water for ascetics' benefit. The Muni foresaw the pair in Aparajita, in preparation For ninth and final body incarnation Wherein, though bethrothed, they would not marry Despite a wedding procession's revelry. Rather, the groom would renounce the unsacred procession To take pilgrimage for soul liberation, And the bride as nun in her own right Soul-insight would seek on a spiritual mountain height.

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10 In Yadava times, Sauripura was a city-kingdom By the silvery Yamuna river, become Abode of the night couch of mirror cloth gleams Whereon the Queen had fourteen radiant dreams: Elephant, bull, lion and beauty goddess, Garland, moon, sun, flag, vase and lake of lotus, Milk ocean, celestial car, jewels and leaping fire, O, high-colored dreams that the gods would admire. At that auspicious moment fell divine flowers In a perfume of Parijata flowers. And all three worlds fell to a mystic stillness Wherein all living beings took blessedness. Queen Sivadevi awoke, trembling fair, She sought with the King her dreams to share. A flying ascetic came by of his own accord, To the royal pair he said, "Your son will be Lord, He will revive the peaceable religion That shelters all living things in tender protection." Again the queen dreamed, in marvels Of a wheel with a rim of black jewels. King Samudravijaya said, "His name precisely For a black jewel is a rista and rim is nemi." Now the Queen's delicate condition did not show In proof of her superior embryo, Till on the fifth night, white half of Sravana With the moon in Trastra, The son was born, like unto prophecy, His every lineament, O, praiseworthy. At that auspicious moment fell divine flowers In Mandara garlands of welcome showers, And the universe glowed in a luster Of descending celestials, O, gold and silver. JAIN JOURNAL Fifty-six Dikkumaris gave birth rites to the Queen As Sakra in five forms came to the scene. In one form he held the infant, in the others Atipandukambala rock, cauris, umbrella and thunders. On Mt. Meru Purandara sat on a lion-throne Yet by the glowing Lord on his lap he was outshone. Sixty-three Indras bathed the infant Then Hari, waving lights, gave the homage chant:

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JULY, 1977 "We bow to the Lord sanctified, By His presence Bharata is purified For His lotus footprints will lead All freewill living beings to a pacific creed. May chants to the Lord fill our festival days, May worship to the Lord fill our hearts always." Then the infant was returned to his birthplace, Mother made thanks for his faultless form and face, And father decreed his birth celebration, A festival of life for the royal occasion -Royal, for father was eldest brother to Krsna's father And mother of the five Pandavas called both kings brother. Thus unlike a matted village mendicant Whose poor-mouthed renunciation was irrevelant, The young prince would be adrift in luxury From a master space of sovereignty When he would renounce his wedding procession And go forth barefoot, his only possession One thousand eight lucky marks on his body, O, karmic badge of identity. Historically, the Yadavas fell into a family feud Multiplied in magnitude Till kinsmen stood opposed on the battlefield, Bold-faced with pride that would not yield. Lightning arrows ... and war elephants Clashing like unto thunders in attendance As the flat lands near to modern Agra Turned red, O, blood of the epic Mahabharata". For blue Krsna, a woeful victory, Decimated was the Yadava extended family. The Yamuna city-kingdoms then took abdication, Westward they moved in a migration To the rose stone cliffs of the rocking sea Where they raised up their own, Dvaraka-city. 2 The two main sects of Jainism differ in their acceptance of the Mahabharata. The Svetambaras give it little prominence; the Digambaras hold the Jaina version within their traditions. Both sects accept a Yadava family migration to Dvaraka as an aftermath of war.

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JAIN JOURNAL By now Aristanemi had come to prime manhood, Like unto a temple pillar he stood Towering above the flesh-market below In the pure white dawn of his foretold tomorrow. One day he passed into the armoury of Krsna, He took up the great conch Pancajanya. The keeper said, "Only Krsna can blow with force To shake the world at its source." In sport Aristanemi blew the conch, in a gala brawl Tidal waves foamed at the sea wall, Purple smoke rolled in bazaar-town And Krsna cried, "O, god come down !" When Krsna saw the cousin, his lip grew hot, He declared a test of strength on the spot. Aristanemi said gently, "If we must, Let us bend arms." At once Krsna thrust Forth his arm that Aristanemi bent easily Yet Nemi's arm held like an ironwood tree To Krsna, who then retired in poor face With Balarama to a worrisome place. The loyal brother said, "Fear not for thy sovereignty, Heed the olden prophecy, In the dust he stamps a conch footmark, On a saintly mission he will embark." In gay voice Krsna cried, "To my pleasure pavilion, Sixteen-thousand maidens in gold and vermilion ! Ye Strong-armed! Ye may receive Choicest favor by my leave." Coils, O, coils of silk blonde perfume Yet Aristanemi stood now a pillar of gloom. Krsna said, "As well ye refuse to marry Yet I offer an untried name, Rajimati, Daughter to our King Ugrasena, a lotus flower In blush for a bridegroom this very hour." ... Dare his neck vein tremble ? Yes From previous births, perhaps, he visions this damsel ! Dvaraka was a grand festival, Blossoms and pennants for the procession royal And the dancing, tasseled drums In drum rolls cried, "The bridegroom comes !" Yes, in the gold-crowned chariot Rode Aristanemi, his reluctance forgot

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JULY, 1977 Mid his garlands of imperial jewels, O, sun-bright marvels! Nearby to the palace of the bride, Captive animals wailed at the roadside. Aristanemi said, "Stop! Nor truth betray, Why the wailing on my wedding day?" The driver said, " "Tis only animals, they will be Thy wedding feast, slaughtered freshly." For an eternal moment The sun-bright bridegroom beheld the innocent: Goat in red and dripping blood, Cow buffalo in motherhood, Bullock in limping ruin And a teary voice in raw lambskin. Aristanemi said, "Not in my remembered times Did I behold prisoners without crimes, But now I behold my straight forward duty." And the strong-willed hand of the Lord-to-be Put down the bars of the slaughter pen And the animals plodded out toward sunrise again. Now Aristanemi stood on the road In self-communion deep and shadowed. 66 If I cause death to a living being, .... What shall be my suffering In this life or in life to come When retribution bears its fruit of venom? ..." Krsna rode up, his lip was hot. "Move on! The bridal knot Awaits the hand of the bridegroom! Move on, I say, let the mirth resume!" Aristanemi held unmoved and cool. "My Cousin-Brother, ye claim to rule Yet everyday experience is teaching me Death rules, and his prime minister is misery. Alas, food-animals in a slaughter pen Bring blood tears to iron men Even as their wailing for protection Churns up the deeper question: Food-animals suffer by reason of their body birth, Yet who in the body is spared on this suffering earth?" 13

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JAIN JOURNAL Krsna cried, "Philosophy Under the wedding canopy? Drums, curse ye! On to the bride Before the bridegroom shames Yadava pride!" Aristanemi said, "Is a prideful life for me As living beings groan in misery? ... Echoes Would corrode my ruby cup of tomorrows. We move by our own karmas, the old pilgrims say, Yet how do we sever our yesterday? ... Riddle dim For the caste of unadorned pilgrim, Unadorned in the in-knowing That blessed be nothing." O stout-hearted, he threw his jewels to the dust, Sense objects already were a heap of disgust, Then mid Yadava fiery misgivings, He renounced the burden of worldly things And he vowed for his living goal Reunion with his blissful soul. At that auspicious moment fell divine flowers In a perfume of Jasmine showers, And in all three worlds, peace fell to all living beings, O, blissful peace mid sufferings. Celestials now bore the pilgrim To Mt. Girnar's granite rim Where mid celestial kettledrums of fanfare, In five handfuls, he tore out his hair. Krsna subdued, gave praise with his retinue Then all observers, back-stepping, withdrew. Solitude ... yet the pilgrim was not alone, His companion was his soul, his in-dwelling own, And the pilgrim's symbol Was his hollow palm for a begging bowl. For years he wandered, to mind and body indifferent In search for non-attachment. Yet, on all suffering He laid his tender blessing, Omen of his mission to come When he would be guidepost to spiritual freedom.

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JULY, 1977 is In time the pilgrim drew again To the spiritual mountain, Where with a cane tree to shelter him, Last words he spoke as pilgrim: "Speak, Soul, Speak ye that the body ye control. O body-distress Of transitoriness! Ye Soul, wondrous strange, Ye permanence in midst of change, Ye eternal and spiritual substance, That in many bodies ye delay omniscience. Is not the ultimate aim of life the liberation From the mirage of body identification ? Soul! Take ye the vow Into the Eternal Identity to journey now, Nor heed the body that ye control Nor speak, till Truth to ye speaks, ye Soul !" The pilgrim now sought ecstatic meditation, O, stars turned around him in veneration As right judgment he strove to employ That obscuring karmas would destroy. ... Fifty-four days silent, On the fifty-fifth day He took Enlightenment: All-knowing of past, present and future happenings, All-seeing of persons and things, All-powerful within the Infinite, All-wise in the truth of the Spirit. At that auspicious moment fell divine flowers. In a perfume of lotus showers, And the universe beheld fulfilment of prophecy In the advent of the Lord Aristanemi. For the Lord's first congregation In revival of the Jaina path to emancipation, Celestials built a four-faced preaching hall For celestial, human, animal and infernal, The four states of worldly existence By their free wills welcome to the Lord's resplendence. For the preaching Lord always would be Surrounded by the pomp of the Asoka tree,

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JAIN JOURNAL Fly whisks, lion-throne, halo and celestial singing, Umbrella, divine flowers and celestial drum beating. When He moved, He would move in dual existence, In the body and in the body-transcedence. As well, the Lord in His Omniscience Would speak as in all mother tongues of His audience. The Lord said, "... O, the flow of the living soul. Heed ye, non-violence is the living goal, Only non-violence will set ye free From self-willed misery. O, cobra sting of anger, pride, deceit and greed, Violence, O, the suicidal deed ! For to injure by thoughts, words or deeds More than the victim, the doer bleeds For evil effects from evil actions Follow the soul on its body migrations. ---Do ye not fear death because ye fear rebirth Will repay in kind thy violence to this earth? Truly, ye speed the soul journey by compassion For thereby ye sin not, and ye gain soul perception. Yes, ye may be pleased at the certainty Of the enlightened self-interest of mercy. Only mercy to all living beings Will shower ye with spiritual blessings, All the while ye understand, ye merciful, That every living form has a soul. O, heed ye the vow of non-violence And to no living being give ye offence." Now the Lord began His righteous mission Foretold for His ninth incarnation, To restate the Jaina unity To many a diverse community, Soul-stone through celestial, Wide asunder yet all craving survival. Enlightened Teacher Spoke always to the level of the listener : -To a pious householder, four moral rules For workaday spiritual tools, "Friendliness with all living things, Delight in meritorious beings,

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JULY, 1977 Compassion for sufferers And indifference for wrong doers." -To a heavy-laden seeker, that Jainism In the Jaina opinion, was a faith of optimism, "Yes, life, death and rebirth bring misery Yet freedom therefrom is self-responsibility, By free will ye live as ye like, Trouble-stained or lotus-like, Thus by noble self-action Ye may hold soul aloof from body agitation." -To an ascetic, the abstract conception Behind the workaday Jaina religion, "The soul is imperishable and pure, Attachment and aversion bind karmas that obscure Soul purity from beginningless time, Yet in one human lifetime The self-willed causes of body bondage Can be uprooted and the soul can take passage To liberation, the only end to the body curse, Immaterial forever, at the top of the universe." Also, at proper time and place the Lord said -That true spiritual effort was never wasted, --That scoffers were content in their body dwellings, Too young yet in spirit to seek spiritual things, ---That a devotee burned in adversity From carry-over karmas, not faulty philosophy, --That the thorn that had pierced His pilgrim heel Its soul neared now that it turned aside docile, -Even as He initiated His highest disciple Into the psychological principle That soul alone was cause of its body placement And karma, as effect, was only the instrument. All-knowing Lord! His glowing virtue Drew laks of persons to His retinue. He revived the classic four-fold order then, Monks and nuns, laymen and women. Head monk was Varadatta, head nun Yaksini Arya, Head lavman Nanda, head laywoman Mahasuvrata To guard against passions the world would arouse On His Order He laid the ancient Four Vows; Non-injury, truth, honesty and the non-possession That implied freedom from the body obsession.

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18 JAIN JOURNAL -Full Vows for ascetics, Partial for the laity, Laboring each from a separate capacity Wherein each strove to be an ideal expression Of the Jaina ethical conviction. Here He defined the viewpoints, pure and practical, Both equally true at the same interval, In case: practical right conduct, due observance of Vows, Pure right conduct, self-absorption that penance allows. Lest be lost a foremost aim, The Lord advised them begging His name, "Vows and effort, rules and penance Share the single goal to safeguard non-violence, For the essence of all wisdom Is non-violence allowing all living beings freedom." At all times, the Lord Nemi laid emphasis On food-animals in their abyss Of blood sacrifice to the human greed That made human bloodshed its second step deed --Retribution for the needless cruelty To the food-animal community. He said, "Alas, food-animals in a slaughter pen, Helpless victims to heartless men. Right and wrong depend on no circumstance, Once right or wrong is always the same in revelance. Thus corpse food for any reason Lays on the soul the blood of treason For the food-animals are our younger kindred, Souls like unto ours, as sacred, For in the Jaina reality All living beings are kin in spirituality." O, snow tiger wind and clay oven drought, Far the Lord moved, even twice to the South, As on all living bodies He laid His respect Even as He strove their souls to protect By His living union With the pure creed of Jaina compassion. Meantime, what of the Lord's companion of bygone years? O, behold the lotus in a pool of sweet tears ...

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JULY 1977 Reborn, she was the Rajimati Who peeped through the bridal drapery. At the sight of her reborn bridegroom Girlish heart burst into woman's bloom And the tender creepers of her arms Reached forth to press him to a woman's charms. ... Abandoned bride In the pool of tears, yet a new bridegroom she denied. "I am his, though he is not mine, My bridegroom becomes my shrine. I vow to see myself, not as abandoned bride But with my bridegroom dissatisfied With spouse and child, emerald and kohl, Links in a chain of attachments to bind my soul, For a chain of gold or a chain of iron Alike fetter my soul that freedom would beckon. Silence, ye ankle bells! Nor sorrow That my monk bridegroom I follow." Rajimati became a wandering nun, Sweet harmlessness was her protection. One day in a far, lonely place Raindrops fell on her lotus face. Mid the storm, she drew into a forlorn cave And threw off her wet robe, to save Herself from its clinging chill When she heard a cave-voice of evil: "Sweet Lady! Hear my plea, I am thy bridegroom's elder brother, Rathanemi. Nor clutch for thy fallen garment, Thy body is thy ornament ! O, Raindrop Clad, Bend ye to this rockbound monk, joyfully mad !" "False monk," the nun said in glacial voice, "Celibacy was thy free choice. To know thy brother's abandoned bride Would plunge ye to spiritual suicide. Thy senses, wild horses, are running away. Rein up, Monk ! Before ye betrary Thy eternal soul, thy faithful companion When the faithless body shall ye abandon."

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JAIN JOURNAL Virtue outspoken Recalled the monk to his Full Vows unbroken. He withdrew to solitude And moral meditation he renewed. After long years in spiritual evolution The monk Rathanemi took Illumination. The nun, as good as she was beautiful, To her Full Vows held ever dutiful. After Girnar-cave penance, on Self intent, The nun Rajimati took Enlightenment. In identity nevermore an abandoned bride Now she was Self within Self, with Self satisfied. Truly, the dear Rajimati lives on in tradition To inspire women to shun the embrace of transmigration And to join the infinite number of women's souls Forever liberated from their body roles. -In truth, the Lord Nemi never viewed Women devotees knee-bent in permanent servitude, Rather, like unto sesame oil lamps in a cave He saw all pure souls equal in the lights they gave. As well in the term of the Lord Nemi, Below Mt. Girnar in Junagarh-city Lived Somasarma, Siva's royal priest Who invited Brahmanas to his house feast. His wife Agnila was a loyal Jain, In her own right she gave food to entertain Jaina Muni Jnanasagara, breaking two months' fast. The Brahmanas withdrew their shadows aghast And Somasarma, in a tantrum of bigotry, Raised his fist to do his wife injury. Agnila called her two sons to Girnar mountain Where all three took a diet fruitarian, Nature's food of harmony, Till fire consumed Junagarh-city! Only Agnilas's house was spared, Jaina island of shelter that the towns people shared People who had averted their eyes from her betrayal Now suffered their own homes lost, in karmic reprisal. Even Somasarma admitted his wife's reward, Uphill he pursued her, but she stood guard Against the outflowing existence of a wife, For now she was immersed in the inner life,

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JULY, 1977 Granting the Agnila-body as the fleeting garment For the storm-clouded moment. Agnila said, "I am devoted to the Lord Nemi, My death eye is fixed on His soul purity." Down, down she plunged to her body death, O, rising... His worshipful name on her last breath. Truly, pure effort by one isolated person To the cosmos had introduced a spiritual dimension. In karmic verdict for her faithfulness, She was reborn Ambika, a goddess. At once Somasarma, to his wife attached By impure motive, the death fall matched. By karmic due he was reborn a low semi-god In lion form, condemned to plod As riding coach for his former wife Now in a chaste goddess life. First Ambika aided her orphan sons, Subhankara and Vibhankara, to evolve as saintly persons Till in time each took the vow of a Jaina Muni At the beneficient feet of the Lord Nemi. Then Ambika, in reward for her past life merit, Became the Lord Nemi's female spirit. Alone with the male spirit Gomedha, the faithful two Attended Him as His mystic retinue. Again with the teaching Lord, nearby to Girnar The Lord gave permission to Prince Gajakumar To do night penance in a cemetery In his search for self-mastery. The father-in-law, Somila, in a spiteful plot, On the prince's head lighted a fire pot. The prince bore the torture Fixed in the meditation posture, On the blissful quality of his real self he dwelt As at the feet of the Lord in vision he knelt Till all karmic energy was shed And soul from body was liberated. Now the prince and Krsna shared Devaki mother And Krsna sought his youngest brother. 21

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22 The Lord said, "His soul is free, Nor harbor ye enmity. In truth, the deed will return to Somila, Why make thy own what is another's karma? As for thy brother, the firepot on his brow Was the instrument for fulfilling his vow. O, spiritual warrior! To Yadava honor he adds honor Now for his soul resides in eternal splendor." As well, a prince by name Goyama in Baravai-city Avowed the Lord into his life gladly. "O father, O mother, by thy joint consent I shave my head to enter His Order as penitent." The sad parents said, "O, only son of our heart, Hold from us grief till from life we depart." Goyama said, "O, best of fathers, O, best of mothers, When I cannot protect myself, how can I protect others? Only the truth and the harmlessness of the Lord Nemi Go with the soul beyond the cemetery. Truly, who departs first, who departs last? To enter the Order, I hold steadfast." Then parents made his path with seductions strewn: Genealogical duty, pet wives, seven-generation fortune, A true Lord's creed, yet a razor's edge For a tender prince, yet prince held to his pledge By shifting each enticement to its temporal space, "Lord. Nemi says, 'Soul alone is the solid resting place'. Then parents begged him be king for one day And in filial duty Goyama bowed to obey. Parents asked the new king what joy they could give, He asked for a barber, that as mendicant he live. So parents lamented last sight of his king's apparel Then led him to the Lord, "O, Blessed, accept a disciple In Thy presence to shave his head with monk's intention." Thus as monk, Goyama in time took Self-realization. Now the Lord came on to Dvaraka Where He took worship from Krsna, Yet His telepathy beheld in the cousin's mind A nightmare that the outward words declined. The Lord said, "Two things only have permanence, JAIN JOURNAL True characteristics of knowledge known by omniscience And perception of self known by the same. O, Krsna, accept passage of thy place and name.' 39

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JULY, 1977 Krsna said, "Thus what shall end my Dvaraka-city And what shall cause the calamity ?" The Lord said, "Young princes drink a buried wine, Mid curling fumes they torment a sage by cruel design. Sage Dvaipayana, in the twelfth year, On a mystic wind shall reappear And shower revenge on the city, Fire and earthquake without pity. In the burning city, a son of Rama And my disciple, by name Kubjavaraka, Steadily holding to his pledge Shall be moved by Jrmbhaka gods' privilege To my side in Pallava country Where as monk he departs the body in serenity. Many queens, not before initiated, shall recall my name As their jeweled presences burst into flame. O, the sinking landscape, Ye, with only Balarama, shall escape." In shaken voice Krsna said, "Death, O, the Krsna body, Rebirth, O, the sting of certainty." The Lord said, "Ye pass southeast to join Arjuna When thy foot chances an arrow by Jarakumara. --Behold thy elder brother mortified Fleeing now to deny his fratricide. Couch of grass, robe of yellow, Death by tetanus, nor take ye sorrow, For the third rebirth in the coming age Shall carry ye on a saintly pilgrimage. By name Amana, the twelfth ye shall be In the new line of Jaina teachers, O, praiseworthy." The Spiritual Monarch Moved out from the Dvaraka park And again all of freewill were welcome To share the experience of His spiritual wisdom. For Himself, He desired nothing that the world offered Yet He moved in compassion for all that suffered. O, the pillars of His righteous years As He bore witness for non-violence to all hearers. In voice of spiritual truth the Lord said, "Behold the religion without bloodshed:

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JAIN JOURNAL Jainism, the certainty That spiritual evolution begins with non-injury, Jainism, the promise That all living beings may rise to bliss, Jainism, the keystone That the universe does not exist for humankind alone, The universe exists for all living beings To build spiritual ladders to their soul-dwellings." And the living beings of the universe joyous Moved the earth-winds to a grateful chorus: "O, obeisance to the Jaina Way-shower Across the troubled ocean of life to the blinded wayfarer." Again with the Lord ... Farewell pilgrimage. Now the spiritual mountain gave easy passage For the Lord Nemi, it was told By count of the times, was one thousand years old. No longer could the aged Teacher instruct In Right Vision, Right Knowledge and Right Conduct -The hallowed Three Jewels of Jainism That long ago displaced a family hoard of materialism. Praiseworthy mission done, Now the Lord folded the body into meditation To annihilate the final, stored four-fold karma Binding pure soul to poor body area. Hushed fell His retinue, O, stars bent down Him to view, Slowly came the fourth summer month, eighth fortnight With the moon in Citra at midnight. ... In spiritual tranquility Breath then departed the Lord Aristanemi. At that auspicious moment fell divine flowers In Mandara garlands of farewell showers, And the universe glowed in a luster Of ascending celestials, O, gold and silver. Upward the Lord's soul arose, To the top of the universe, to everliving repose Within the four infinites: Power, perception, knowledge and bliss. 0, homage to the Lord Eternal ! Indras prepared the Great Death Festival

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JULY, 1977 For the ordinary mortal who had made the ascent To Jaina Lord, O, rare accomplishment. Food-animals from their ill-used station Turned up their eyes in adoration, For their Benefactor had seen their reality, body victims With souls like unto the souls of all body pilgrims. ... Like even unto the soul of the Lord To His pure, individual, eternal Godhead now restored. Truly the Jaina spiritual method Allows a soul in any living form to become God, Soul-God, the only God there is Within the infinite spaces, The everliving dimension Wherein abides the Lord Aristanemi in soul perfection. Yes, the Lord long ago departed this low province Yet the spiritual dust of His footprints Blows around the thinking world today, For non-violence is the ultimate way Out of universal sufferings And into blessed peace ... for all living beings. Now ends the dearly beloved, the tradition Of the Jaina Lord with the righteous mission To free humankind from greed for animal-food, Alike for human and animal good. A bow to the Lord Aristanemi, May all living beings bear witness for His mercy. "Dearly Beloved" is a passage from the poet's forthcoming book O Purity Bright, the life story of the Lord Aristanemi.

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26 JAIN JOURNAL References: Magazines: 1. Jain, J. P., Jain Journal, pp. 59-62, Calcutta, Oct., 1971. 2. Antagadadasao (translated by L. D. Barnett), Jain Journal, pp. 171-174, Calcutta, April, 1971. 3. Trisastisalakapurusa, (translated by H. M. Johnson), Jain Journal, pp. 224-230, Calcutta, April, 1971. 4. Tirthankara Aristanemi Special Number, The Voice of Ahimsa, Aliganj, January-February, 1955. Books: 1. Bhargava, D., Jaina Ethics, Delhi, 1968. 2. Hemacandra, (translated by H. M. Johnson), Sixty-Three Illustrious Persons, Baroda, 1937. 3. Jain, K. P., The Religion of Tirthankaras, Aliganj, 1964. 4. Mehta, M. L., Jaina Culture, Varanasi, 1969. 5. Mehta, M. L., Jaina Philosophy, Varanasi, 1971. 6. Mehta, M. L., Jaina Psychology, Amritsar, 1956.

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Pakbirra-A Lost Jaina Centre of Purulia SUBHAS CHANDRA MUKHOPADHYAY Pakbirra, about thirty miles south-east of Purulia Sadar and twenty miles north-east of Bara Bazar, a moffusil town of Purulia, West Bengal was probably the biggest Jaina centre of the area. To reach at the ancient site one may start either from Dhadki, Lolara or Puncha-all situated on the Purulia-Puncha bus route. Pakbirra is one to one and half miles from these three points. However, the road, if it is so called, from Puncha to Pakbirra is not at all convenient for a new comer. Although the ancient site is generally referred to as Pakbirra there is not a village by that name. Pakbirra is comprised of seven surrounding villages, i.e., Thakurthan (attached with the temple site and Mahato dominated), Raidih (Mahato dominated with a few Brahman families), Muditara (Mahato-dominated), Gorardih (Manjih dominated), Puratandih (Mahato-dominated), Baurirdih (Manjihdominated) and Ragdardih (Manjih-dominated). The temple-site is also famous as 'Bhairava Than'. Mr. J. D. Beglar1 who visited the place in 1972-73 and examined the remains in site informs us that there were altogether 21 temples of which 13 were built of stone and 8 of brick,-most of them being in ruins. Beglar saw five of those temples, including one of brick, standing at his time. At present there are three temples standing; of course, all of them are badly ruined. Those two that are standing on the south facing north are in somewhat perceptible shape up to the bada portion, while the third one standing on the west and facing east is nothing more than a confused pile of stones. However, from the two southern temples a rough idea can be formed about the appearance and basic structure of the temples of Pakbirra. Though the pabhaga portions of the temples are burried underground, they are basically tri-ratha with a niche at the base of the central raha of the bada. Above the niche there are a few layers of projected stones in rekha order over which there might have been small pilasters. In the lowly constructed anu-raha there is a rekha miniature in the form of a pilaster with khura-shaped mouldings and amalaka overhead. The konika in the form of a pillar built of cut-stone and holding the slightly projected baranda is as if bearing the whole weight of the vimana. These mouldings in the bada portion have close Archaeological Survey of India Report, Vol. VIII, pages 193-194.

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JAIN JOURNAL similarity with the bada of the now-ruined stone temple of Budhpur, a few miles south of Pakbirra, and are basically not far away from the temples at Telkupi (Raghunathpur P.S., Purulia; on the bank of Damodar). The triangular entrances (5' high) built of overlapping stones are like those in Deulghat (Jaipur P.S., Purulia) but while the doorways of Deulghat temples are wide and lofty, these are much too narrow. One is just to crawl to enter into the sanctum. The gandi portions which start after a small recess above the baranda are now nothing more than a heap of disarranged stones. No clear-cut idea can be formed about them. The garbhagsha is 5' square. Internal walls after a certain height are corbelled upto the ceiling. Above the ceiling the pyramidal tower is hollow like the stone temple at Chharra (6 miles north-east of Purulia). These single-cell temples of Pakbirra might have at some later period mandapas (jagamohana or mukha-mandira) added to them, but are all destroyed leaving only traces of one or two pillars here and there. The fragments of large amalakas and heavy stone kalasas ornamented with lotus petals and hanging mango leaves on the fringe of the neck indicate that the temples belonged to the usual Nagara style. In setting up stones no mortar was used; they were set together by iron hooks. All the temples of Pakbirra originally stood on a pavement either of brick or stone which may be presumed from the high level of the temple site and arranging of bricks and stones on the ground; the pavement might have been 300' to 350' square as approximated by Mr. Beglar. A large number of images found in the remains have been collected and dumped in a roofless shed which occupies as stated by Mr. Beglar the site of the largest temple containing the full complement of preliminary chambers and hall in front of the sanctum. The principal object of attention in the shed is a colossal naked figure 73' high, evidently representing a Jaina Tirthankara. The figure (Pic. No. 2) carved in black stone stands in kayotsarga posture and has a crack diagonally across the thighs and feet. The full-bloom lotus on which the image stands is too small in comparison to the large size of the deity, and this looks somewhat odd. However, the pointed nose, closely-tight lips expressing a negative attitude to mundane affairs, long large closed eyes, bow-like eyebrows, long ears, curling hair with a knot at the centre, broad shoulders, and above all, the transcendental calmness in the face at once draw the attention of the spectator. The surface of the figure was richly polished and this gave the sculpture a supple grace and plasticity which aptly commensurate with the living emblem of ahimsa.

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JULY, 1977 300'-350' A fentative sketch showing the position and ground-plan of the lost temples at Pakbirra; prepared by the author from the description left by J.D. Beglar. Kou Kou Kou 0 Kou UUUU U Thakurthan village W 0000 OO N + E Thakurthan village 300'-350' Kou Kou DC BRICK TEMPLE STONE TEMPLE 29

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30 JAIN JOURNAL Mr. J. D. Beglar identified this Jaina image with Tirthankara Padmaprabha taking into consideration the lotus on which the image stands as its cognizance. Mr. David. J. McCutchion? also shared this view. But Mr. A. C. Banerjee (Journal of Bihar and Orissa Research Society, Vol. XXVIII, p.43) identified this image with Sreyansanatha, the eleventh Tirthankara whose lanchana is rhinoceros. The emblem of the Jina is actually carved just below the lotus, in the centre of the lower pedestal which does not, of course, look like a rhino. Again, the image cannot be of Padmaprabha as the lanchana of Padmaprabha is a lotus-bud, padma or kamala, and not a full-bloom lotus which is a common attribute to all Jaina images. The symbol in the lower pedestal which, though looks like a design cannot be a mere decorative motif because a forlorn little design in such a position does not add to the overall beauty of the sculpture. This must have some symbolical implication. Hence, the final identification of the image may be shelved till the identification of the symbol itself. It is necessary to mention here that at the right hand corner of the lower pedestal there was an inscription two last letters of which are still discernible. Jd On two sides of the principal image or mula-nayaka two attendant Yaksas bedecked in rich jewellery are standing in tribhriga pose with fly-whisks in their hands and dressed in the lower portion. This Jaina Tirthankara is famous as 'Kal Bhairava' among the villagers of the area, and is regularly worshipped by the brahmanas of Raidih village, whose family title is 'Ray'. They are most probably Rajputs or Ksatri brahmanas. It is said that Sri Jyotiprasad Singh, king of Kosipur brought this brahmana family from outside and donated the Pakbirra mouja to them for conducting regular paja of the 'Bhairava'. However, the whole episode of donating land and employing brahmana priest by the Hindu King for the worship of a Jaina deity is interesting. Again, in the name of this Hinduised deity two regular fairs are held--one on the 12th Baisakha and the other on the 13th Jaistha of the Bengali year. Even then, this object of veneration, a masterpiece of craftsmanship, an object of historical importance has been left at the mercy of nature. It is rapidly eroding, the supple grace of the sculpture being gradually washed away by the regular attack of sun, rain and storm. Neither the ? "Notes on the Temples of Purulia', David J. McCutchion, District Census Hand book, 1961, Purulia, W. Bengal.

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JULY, 1977 villagers nor the State Government have taken any measure to preserve this priceless relic of bygone days. The Sarak-Jain Samiti (Kharkhari, Dhanbad) once attempted with proposals for the preservation and maintenance of the antiquities, but failed due to rigidity of conditions on their part, and obstinacy of the villagers not to accept those conditions. 31 Immediately beside the 'Kal Bhairava' are other Jaina deities. They may be dealt with separately. Fig. No. 1. This sculptured stone (35" in height; 17" in width) is of a divine couple seated on a small two pillared cushion or asana; both of them wearing usual jewelleries and are dressed in the lower portion. Their right hands are broken; in their left hands both of them hold a child. Their faces are gleaming with joy. In the centre of the couple there is a tree whose divided bunches of leaves hang over both of them. Just on the division of the tree there is a small male figure. Above it is a Tirthankara seated in lalitasana posture deeply in meditation. On two sides of this figure are two heavenly drums. At the topmost corners of the sculptured slab there are two flying Gandharvas or Vidyadharas. Just below the hanging right legs of the couple are two kalasas with lids. Under the kalasas, in the first phase of the pedestal are four female figures among whom those two who are in the middle are seated in two cans with child in their hands. Other two are standing with child in their hands. In the second phase of the pedestal two figures, a male and a female are seated; their heads lowered in veneration. Besides the female figure was a child seated on a lion. Fig. No. 2. This piece of sculpture (26" in height; 15" in width) except with a few minor alterations is same as Fig. No. 1. Here, only the female figure holds a child in her left arm, who is standing on her lap. At the junction where the tree divides a Tirthankara is seated in dyanamudra with a divine umbrella overhead. In the lowest part of the otherwise plain pedestal seven male figures are seated with closed eyes and their hands in barabhaya mudra. Fig. No. 3. Though basically same in presentation as Fig. No. 1 and Fig. No. 2, this sculpture is not only larger in size, but in artistic craftsmanship it is far more superior to them. Finely and deeply chiselled out figures with minute details and the richly ornamented fringes testify

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JAIN JOURNAL Wor I S SISUAIN TRACHIKUSTELUAINEET S . SNURAWO 1411 W. AMANSAL NNNNNNNNNNNNNNNNNNNNN WINNODORONOLULUI WWW W if. ! A O LINE INN LY TAMI L VAR NEW Cuenos www.haba wa E if HIELEMINEN RAPIEF WINS V NINNUNNINNAR M IMAL THE WINNIN . Six MW EN N Stone Temple of Pakbirra--a Sketch ( gandi portion-a heap of disarranged stones; remnant of the architecture in the bada still discernible]

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1 General view of the ruined temples at Pakbirra 2 Kalbhairav [ Padmaprabha ?]

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4 Divine Couple 3 Divine Couple

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5 & 6 Votive Caitya: Caumukh or Pratima Sarvatovadrika 0233 7 Parsvanatha & Santinatha

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9 Pillar and displaced kalasas 8 Rsabhanatha

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JULY, 1977 to the artistic genius of the time. A row of seated male and female figures (one male figure standing in the centre) in the lower pedestal, some with their arms folded in namaskara-mudra are wonderfully living even to the present day. It is a matter of great regret that this superb sculpture is broken up to the knee. Mr. Beglar mistook these sculptures (Fig. Nos. 1, 2 and 3) as Buddhist deities. But actually they all belong to the Jaina hierarchy. These sculptural representations of divine couple with a child are a pair like the Buddhist Jambala and Hariti or the parents of the Tirthankaras. Similar images are found at Deopara, Rajshahi district in Bangladesh, Deograh and Khajuraho in M.P.3 33 Fig. No. 4. This sculptured stone (36" in height; 17" in width) is that of Ambika, a Sasanadevi of Jaina Tirthankara. Dressed in the lower portion and with rich jewellery all over her body she is standing on a full-bloom lotus pedestal in abhanga posture with her right hand broken and the left hand stretched forward. Pressed under the lotus pedestal is a lion whose wide-open jaw is turned towards the deity. She is flanked by an attendant male figure who is standing at her right side. On her left side once there was a figure which no longer exists. A meditating Tirthankara in lalitasana posture is seated just above the deity with a divine umbrella overhead. From two sides of the Tirthankara emerge two bunches of leaves with beads or fruits which with two half round curves hang over the deity. On two top corners are two hovering Gandharvas or Vidyadharas. In the lower part of the pedestal at the tail-end of the lion are three figures of which two are small; the middle one is comparatively bigger and is that of a female. Their arms are folded in namaskara-mudra. In the same shed along with the sculptures already discussed there are a few full and mutilated Tirthankara figures. David McCutchion furnished a list of either standing Tirthankaras-three with the bull symbol (i.e. of Rsabhanatha); two with lion symbol (of Mahavira); one with horse (of Sambhabanatha); one with the lotus (of Padmaprabha; now non-existant) and one with half-moon symbol (of Candraprabha). Besides, there are two votive caityas, pratima sarvatobhadrika or caumukha pratima, one cut in black stone with usual rekha sikhara may be the Jain Journal, Vol. X, No. 4, p. 154.

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JAIN JOURNAL replica of the temples now-lost or disfigured. This miniature temple has in its four sides four standing Tirthankaras along with their lanchanas on the pedestal.4 The other votive caitya smaller in size represents a pidha deula, sculptured on its four sides Tirthankara each with its own symbol. Over each Tirthankara there is a duck or goose holding a garland. This particular votive caitya deserves special attention as we have not yet come across a votive caitya or a temple of this pattern anywhere else in the district of Purulia. May be that once this type of temples has flourished in this area, but were subsequently lost. David McCutchion in his note also refers to a curious small image of a four-armed deity, apparently holding a goad and noose, seated on a dog, which has since disappeared. This was evidently Padmavati, a snake-deity and the most popular Yaksi next to Ambika. In front of the southern stone temple No. 1, there is an image (broken up to the knee) seated cross-legged i.e. in lalitasana or dhyana-mudra posture on a two-foiled lotus. As the pedestal is buried underground the image could not be identified. In the south-eastern corner of the Kal Bhairava' and on the outskirts of Thakurthan village, in an open-roof wall enclosure there are five images of standing Tirthankaras--one of Parsvanatha, three of Rsabhanatha and one of Santinatha. The image of Parsvanatha is broken off at the waist with entwined naga and nagini between two lions at the base, and two bejewelled attendants in abhanga posture with fly-whisks in their hands. The image of Santinatha has among other usual Jaina iconographic motifs, eight female figures, four in each vertical row, all seated and having weapons and other instruments in their hands. They are most probably images of Vidyadevis or goddesses of knowledge. Some fifty yards south of this enclosure, at the entrance of the village and under the foot of a Pippal tree there is a votive caitya among numerous sculptural fragments. This votive caitya with seated Tirthankaras on all its four sides is also in the form of a pidha deula; it has two pidhas whereas its counterpart as discussed above has three; over each Tirthankara is represented two ducks holding a garland. David McCutchion noticed here another image of Rsabhanatha which is no longer found out; and a tiny image of the Yaksa Kuvera, as informed by McCutchion, has been removed to the Museum of the Archaeological Directorate. 4 One more such votive caitya was noticed by David McCutchion in the shed which is no longer found out.

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JULY, 1977 35 The remains of Pakbirra as assigned by the Bengal listo date back to the 9th or 10th century A.D. From the nature of the ruins and number of images found out it may safely be assumed that some thousand years ago it was a very large centre of the Jainas. Villagers of the area speak ously about the ruins. According to their statement every corner of the area when dug produced images in numbers. It was an enormous ruins of images, cut stones and bricks. Day after day images have been shifted away, cut stones have been employed by the villagers in household works, bricks have been utilised for arranging benches of the attached school. Pakbirra where once twenty one temples stood with their lofty towers, being denuded of its past glory is now almost an open field, a quiet and forlorn island amidst murmuring villages. Photographs by Sri Shib Sundar Dan : Sketches by the Author * List of Monuments of Bongal, P.W.D., Govt. of Bengal, 1896.

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Jaina Jyotisa Vijnana SAJJAN SINGH LISHK Jyotisa Vijnana means 'Astronomy'. Since the advent of civilization, man has been striving for the mathematical and scientific formulation of the real world around. According to Jaina tradition, Jyotisa Vijnana formed part and parcel of Jaina philosophy. All the 32 Agamas (sacred texts) of Jaina canonical literature are encyclopaedic in contents including abundance of profound knowledge of Jyotisa Vijnana as well, yet Suryaprajnapti and Candraprajnapti are the explicit sources of Jaina Jyotisa Vijnana. They are written in Ardha-Magadhi (half-Magadhi) language. Besides me, scholars like Dr. Shakti Dhar Sharma, Professor Lakshmi Chandra Jain, and Dr. Radha Charan Gupta have, of course, been pursuing their research activities in this direction and have produced some learned research papers also, but the need for an exhaustive analysis of astronomical data embodied in the Jaina canonical texts has so far been encroaching the minds of researchers. The absence of any such venture in this hidden treasure of knowledge has raison d'etre created a big gap in-between Jyotisa Vedanga and Siddhanta periods in history of ancient Indian astronomy. This gap (about 1200 B.C. to 200 A.D.) is popularly called as the dark period in the history of ancient Indian astronomy. Need it be stressed upon the role of mathematical analysis of Jaina astronomical data in order to evaluate in its true sense the foreign influence upon the continual development of ancient Indian astronomical thought till some early centuries of Christian era. It is to be emphasized upon the pre-requisite that we must develop our frame-work of mind like that of Jainas who lived about 2500 years before, so as to delve deep into the secrets of their astronomical system. Attention may be drawn towards the construction and development of still newer models in fields like nuclear physics in the modern era. Thus it is not quite unnatural that the ancient man had to take many strange and peculiar steps in the process of emergence of astronomical thought which remained centuries together garbed in the religious lore. Jainas had a peculiar notion about the shape of earth which was regarded as made up of concentric rings of land masses alternately surrounded by a large number of ocean rings. Jambudvipa (Jambu-island) is the central island and Bharatavarsa (India) is situated in its south-eastern quarter. The mount Meru is situated at the centre of Jambudvipa. Two suns and two moons etc. are encircling about Meru in their respective mandalas (diurnal orbits). The distance of sun from Meru increases by 2 41 yojanas per solar mandala for 183 days of southern course of the sun

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JULY, 1977 from Summer solstice day upto Winter solstice day and vice versa. One diurnal circle is described by two suns, each describing one half. Similarly the two moons describe one diurnal circle in one lunar savana day i.e. the period. from moonrise to moonrise. A mathematical treatment of this data leads us to the view that Jaina astronomers did not orthodoxically believe, in its strictest sense, in the theory of two suns etc., but they had attempted in a scientific manner to develop a tentative astronomical model of the cosmos so as to make out a sensible interpretation of the phenomenon of the cycle of day and night etc. 37 The concept of solar or lunar mandalas spread over 510 yojanas in the north-south direction with respect to Meru, implies a notion of declination. The mount Meru situated at the centre of diurnal circles of two suns etc. possesses some characteristics of the celestial north pole. The Meru has so far been an object of imaginary and fabulous size and shape but according to our treatment of the relevant data available in the Jaina canon, it has de facto meaningful dimensions. The Meru has a height of 99000 yojanas above the flat earth and a depth of 1000 yojanas below into that. It has a diameter of 10000 yojanas on flat earth and 1000 yojanas at its top. As a matter of fact, Jainas had three kinds of measures of length. Thus three kinds of yojanas viz. atma yojana, utsedha yojana and pramana yojana were prevalent in those times. The magnitude of a pramana yojana equivalent to 500 atma yojanas or 1000 utsedha yojanas. Besides, the yojana of Tiloya Pannatti, a non-canonical Jaina work of Yativrsabha (about 5th/6th century A.D.) is equivalent to oneeighth of a pramana yojana. Keeping in view the diversity of relation between different types of yojanas (or Yojanas), if the dimensions of the Meru, radii of solar mandalas, and radius of Jambudvipa etc. be converted into one and the same measure of yojana (or Yojana of Tiloya Pannatii), it may be scientifically seen that the celestial distances were measured with the help of a gnomon in corresponding distances over earth. Such a notion has not so far been unearthed anywhere else. Consequently, the circumference of Jambudvipa whose diameter is one hundred thousand (100000) yojanas, is coincident with the parallel of maximum declination of sun. The horizental plane of an observer situated at 23.5deg North (maximum declination of sun) passes just over the top of Meru, This cannot be a matter of mere chance that the dimensions of the Meru fit into some astronomical constants of the Jaina school of astronomy. Besides, if the distance of sun from the Meru on the Summer solstice day be taken as constant, the axis of the Meru describes an imaginary circular locus corresponding to the sun's motion on ecliptic.

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JAIN JOURNAL The lamina bounded by the aforesaid circular locus of the axis of the Meru has been called as samatala bhumi (plane earth) in Jaina canonical texts. The plane of samatala bhumi is parallel to the plane of ecliptic. It indicates a notion of obliquity of ecliptic. Furthermoie, we find that the arcual distances of sun, moon and other Jyotiskas (astral bodies) from samatala bhumi were called as their heights respectively. In accordance with this concept of 'height, the moon was regarded as 80 yojanas higher than the sun. Shankar Balkrishna Dixit ascribes to it the reason that the moon moves among the stars. Stars being higher than the sun led them believe that the moon also moves higher than the sun. But the concept of 'height' does not imply, indeed, the sense of vertical height of moon over sun, rather it depicts a notion of latitude of moon. This idea is confirmed from the fact that the notion of latitude of moon is also reflected from their knowledge of the lunar occultations with the 28 Naksatras (asterisms). Some Naksatras always occult the moon from the southern direction, some from the northern direction whereas some occult the moon from both the northern and southern directions depending upon the position of moon's nodes. In this way, Jainas possessed a unique knowledge of the belt of lunar Zodiac. A crude notion of the motion of lunar nodes, Rahu and Ketu, is also implied therein. It is worth-mentioning here that the well-known American astronomer, Neugebauer, has attempted to show that according to Babylonians, the moon had a zigzag motion. Jainas had also a sound knowledge about the motion of moon. They knew the latitude of moon in no less better a manner than ancient Babylonians did. Jainas had also studied the phenomenon of eclipse formation. In the context of Jaina texts, the shadow as implied in the concept of parva Rahu (parva means half lunar month and Rahu denotes moon's ascending node these days) covered the sun or the moon at least once in a period of six months and specifically the sun after 48 years and the moon after 42 months. It has been mathematically shown in our research paper presented at the Jaipur session of Jaina Vishva Bharati in October 1975, that Jainas had a unique contribution in expressing the cycles of eclipses in eclipse-years. Consequently, the 336 eclipse-years luni-solar cycle of eclipses is no less better than the Chaldean saros and the Metonic cycle. The Jaina cycle of eclipses compared to other world cycles of eclipses is absolutely distinct in its features. Besides, Jainas have a great contribution towards the evolution of graduating the Zodiacal circumference. Firstly, the Zodical circumference was graduated into 27 % days and subsequently into 819 47 muhurtas of a lunar sidereal revolution, 54900 gagana khandas (celestial

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JULY, 1977 parts) and finally into 360 saura days (a saura day corresponds to the time taken by the sun to move on 1/360th part of the Zodiacal circle). Later an attempt to divide the Zodiacal circumference into 27 Naksatras (asterisms) of equal amplitude system is also hinted upon. However, we find that in China also, the Zodiacal circumference was graduated in the number of days in an year. But the Jaina theory of graduating the Zodiacal circumference is quite independent of any foreign influence. 39 Jaina texts give an appreciable account of measuring the time. The time of day elapsed at any instant was found out by measuring shadow length with the help of gnomon. In the second annual seminar of Astronomical Society of India, held at Kodaikanal in March, 1975, I have presented an analytical study of three kinds of gnomon experiments. Firstly, the Atharva Veda gnomon experiment, as elucidated by the grammatical analysis of Dr. Shakti Dhar Sharma, was designed to standardize 'muhurta' (muhurta=48 minutes) as the fundamental unit of time. Secondly, according to Jaina texts, the time was measured as a function of shadow. Thirdly, Jainas has used gnomonic shadow-lengths in determination of seasons. One more interesting point is that the time-units in Atharva Veda are 30-fold, viz. a month is divided into 30 days and a day into 30 muhurtas etc. We have called it as Trigesimal system of time-units. Jainas had used this system and served as a medium for its convertion into Sexagesimal system. It is worth appreciating that kinematical studies of planets like Venus have also been reported in Jaina texts. The velocity of Venus in different parts of lunar Zodiac has been compared with nine conventional velocities like those of elephant, horse, snake and cow etc. Many interesting results like the phenomenon of heliocentric rising and setting of Venus have been obtained from the kinematical studies of Venus. Consequently, it is obvious that Jaina canonical texts abound in many mysteries of ancient lore of astronomical thought and many of them are yet to be unravelled through an intensive investigation of some works like Karma Pahuda, Bhadrabahu Samhita, etc. The study of Jaina school of astronomy has initiated the cumbersome task of filling in the big gap in between Jyotisa Vedanga and Siddhanta astronomy. It has opened up new horizons for penetration into the contemporary Buddhist School of astronomy. An intensive project is the need of the hour so as to delve into the secrets of ancient Indian astronomy with the spread of Buddhism abroad. A well-known American scientist, Dr. Pingree, seems to have

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40 overlooked the achievements of Jaina School of astronomy whilst he ascribes to Mesopotamia the origin of ancient Indian mathematical astronomy. In fact, such a project has been first undertaken under the supervision of Dr. Shakti Dhar Sharma, Physics Department, Punjabi University, Patiala (India). The period of Post-Vedanga pre-Siddhanta Jaina school of astronomy has suddenly come to lime light. JAIN JOURNAL

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Correspondence Sir, In his article entitled "Tamil Puranas' appeared in your issue of January 1977, the author has stated that 'Sripurana' has not yet been published. This is not correct. The University of Madras has published this work in 1943 and another print also followed it. Late Venkatarajulu Reddiar, a prominent Tamil Scholar, has edited this work. First he thought of translating it in Tamil but later changed his idea and published it in original form. Even now Jainas of Tamil Nadu keep this purana beside the idol and worship. There are references in the commentaries of Tamil grammars about some other puranas written by Jaina Acaryas. In fact we have quotations from 'Santhipuranam' a work lost. Yours etc. S. Thanyakumar Secretary, Jain Youth Forum, Madras Feb 26, 1977 Sir, I am really thankful to Sri Thanyakumar for adding it to my knowledge that 'Sripurana' has since been published. My statement was, however, based on Prof. A. Chakravarti's book 'Jaina Literature in Tamil (pages 126-127, revised edition edited by Dr. K. V. Ramesh and brought out by Bharatiya Jnanapith in 1974). I shall be glad if you kindly publish Sri Thanyakumar's letter in the Journal for providing readers with the additional information contained therein. Yours etc. Rama Kant Jain, Lucknow Mar 17, 1977

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-jaina jarnala ke sampAdaka zrI ko abhinandana kitane hI varSa pUrva kalakattA meM 'jaina bhavana' nAmaka eka saMsthA sthApita huyI thii| yaha saMsthA jaina vidyA, jaina saMskRti se sambandhita bhinna-bhinna viSayoM kI AdhArabhUta sAmagrI prakAzita karane kI dizA meM laghukAya kintu, Thosa rUpa meM kisI bhI prakAra kI vizeSa prasiddhi ke moha se AkarSita haye binA zAnta aura uttama kArya kara rahI hai| jisane deza videza ke jaina vidyA premI vidvAnoM kA sneha aura prazaMsA bhI prApta kI hai| yaha sasthA apanI kAryavAhI niyamita vyavasthita evaM racanAtmaka rUpa meM calAtI rahe aura usakA pariNAma jaina vidyA ke vidvAnoM tathA jijJAsuoM ke samakSa AtA rahe, sAtha hI jaina vidyA ke vibhinna aMgo ke abhyAsI vidvAnoM kI vidvatA aura zodha kA lAbha jaina saMskRti ke icchuka, evaM abhyAsiyoM ko milatA rahe, isIliye "jaina jarnala" nAmaka traimAsika prArambha kiyA hai| yaha traimAsika aMgrejI bhASA meM prakAzita hotA hai| isake sampAdaka 'zrI gaNeza jI lalavAnI' haiN| isakA vArSika zulka mAtra pA~ca rUpayA hai| usameM bhI tIna varSa kA zulka kevala bAraha rUpaye hI lie jAte haiN| isakA patA hai-jaina jarnala, pI-25 kalAkAra sTrITa, kalakattA-7 / isa traimAsika meM ucca koTi kA kAgaja vyavahRta hotA hai evaM mudraNa kArya bhI svaccha sudhar3a aura zuddhatA pUrvaka kiyA jAtA hai jo ki nayanAbhirAma evaM manohara hai / taduparAnta, bar3hiyA ArTa pepara para jaina itihAsa, sAhitya, purAtatva aura kalA se sambandhita prAcIna kRtiyoM ke ikaraMge aura bahuraMge citra bhI prakAzita kiye jAte haiN| ina sabhI kAryoM ko dekhate huye kahanA par3atA hai ki vAstava meM 'jaina jarnala' jaina vidyA se sambandhita eka Adarza sAmayika traimAsika hai| isa patra ne jaina vidyA kI saMzodhana viSayaka kamI kI bhI paryApta aMzoM meM pUti evaM mUlyavAna sevA kI hai, kara rahA hai jo ki hama sabhI ke lie abhinandana yogya evaM dUsaroM ke lie udAharaNa svarUpa hai| isa jarnala kA itanA sundara rUpa raMga aura usameM prakAzita hone vAlI uttama prakAra kI lekha sAmagrI, citra sAmagrI dekhakara svAbhAvika rUpa se eka prazna sammukha AtA hai ki chapAI, kAgaja, bAIDiMga, blAka, Adi ke bhAvoM meM dinoMdina vRddhi hone para bhI jaina bhavana ko yaha traimAsika mAtra 5) bArSika (tIna varSa ke liye 12) alpa zulka meM kaise poSAtA hogA? uttara spaSTa hai ki jaina bhavana ke saMcAlaka mahAnubhAva isa traimAsika ke mAdhyama se jaina vidyA kI ullekhanIya bhAvanA ko saphala banAne ke hetu paryApta Arthika kSati uThAte hoNge|

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uttama prakAra kI sAhitya sevA kA uttaradAyitva kevala isa saMsthA ke saMcAlakagaNa yA kalakattA jaina saMgha ke agragAmI hI uThAte raheM aura anya sthAnoM ke vidyApremI zrImaMta aura saMgha aise uttama kArya ke liye apanA udAra sahayoga svayaM dene ke liye Age na zrAveM to isameM unakI zobhA nahIM hai| hamArI alpa samajha ke anusAra to apane dhana ko dhanya banAne ke liye yaha eka zreSTha sthAna hai / itanA hI nahIM apanI-apanI Arthika suvidhAnusAra apane kArya kSetra kA vistAra kara jaina vidyA kI sabhI zAkhAe savizeSa sevA kara sakeM aise vizAla parimANa meM kArya karane kI AvazyakatA hai| ataH hama cAhate haiM ki jinake pAsa phaNDa ho aise saMgha evaM zrI saMgha ke zrImaMta loga va saMsthAeM jaina bhavana ko udAratApUrvaka Arthika sahayoga deN| jaina bhavana ke saMcAlakoM ne isake liye Aja taka kabhI jaina samAja se apIla kI ho aisA hamArI jAnakArI meM nahI AyA hai aura ve isa prakAra kI yAcanA kareM aisI sambhAvanA bhI kama hai / etadartha, hameM apane lie hI lAbhaaura gauravapUrNa isa kArya ke lie svayaM calAkara sahAyatA denA ucita hai / yaha to huyI prAsaMgika bAta aba mUla bAta kareM / 'jaina jarnala' ne gata 'eprila' mAsa ke prakAzana me apanI gauravapUrNa yazasvI evaM upayogI kAryavAhI ke gyAraha varSa pUrNa kiye| ataH hama prastuta traimAsika ke saMpAdaka 'zrI gaNeza lalavAnI' tathA jaina bhavana ke vidyApremI aura bhAvanAzIla saMcAlaka baMdhunoM ko dhanyavAda dete huye unakA hArdika abhinandana karate haiM / sAtha hI isa sasthA evaM isa traimAsika kA Age aura vikAsa ho, inake hAthoM se jaina vidyA ko prAdhikAdhika sevA hotI rahe aisI AMtarika zubhecchA prakaTa karate haiM / 'jaina jarnala' kA gata eprila mAsa kA aMka prakAzita kara unhoMne jaina dharma, saMgha, itihAsa, purAtatva aura kalA kI jo viziSTa sevA kI hai usakA yahA~ ullekha karanA Avazyaka hai / jina-jina mahAnubhAvoM kI najara meM yaha vizeSAMka par3egA ve isakI anokhI aura virala sevA kI mukta kaNTha se prazaMsA kiye binA nahIM raheMge aisA merA vizvAsa hai / ataH hamane TippaNI dvArA sabhI kA dhyAna isa prora AkRSTa karanA ucita samajhA hai / satya to yaha hai ki aisI atyanta upayogI aura sarvajana zlAghanIya mahatva kI ora vidvAnoM kA, jaina saMghoM kA vizeSa rUpa se dhyAna AkarSita karanA hI hamArI TippaNI kA prANa aura mukhya hetu hai / vivaraNa isa prakAra hai : navakAravAlI ke pUre 108 manakoM kI bhA~ti 108 varSa pUrva isvI san 1869 meM 'jemsa barjesa' nAmaka bhAratIya purAtatva ke diggaja aMgreja vidvAna ne "di Tempalsa Apha zatruMjaya pAlItANA kAThiyAvAr3a" nAma se eka moTA mahAkAvya sacitra, sundara aura adbhuta mahAgrantha taiyAra kiyA thaa| isake citra 'sAiksa eNDa DavAyara' nAmaka kampanI ne kie the aura prakAzana bhI isI kampanI ne kiyA thA / isa grantha ratna ko "mahAkAvya mahAgrantha " ke rUpa meM prazaMsA karane kA kAraNa

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yaha hai ki isakA sAija lagabhaga "gujarAta samAcAra" dainika jitanA lambA caur3A aura vizAla hai| isa mApa ke 27 panne bhara ke zrI barjesa ne jaina dharma, jaina tIrtha karoM, sAdhu saMsthA evaM zatrujaya tIrtha sambandhI prAcIna paramparA aura zatrujaya giri ke Upara ke tatsamaya vidyamAna jinAlayoM ToMko kA savistAra saMkhyAvaddha varNana phuTa noTa ke sAtha diyA hai| sAtha hI isa tIrtha ke choTe moTe saikar3oM mandiroM kI samRddhi ke sarvagrAhI darzana karAne vAle citra khAsa-khAsa jinAlayoM ke citra va kitanI hI ToMkoM ke citra saba milAkara 45 citra dekara isa graMtha ko zilpa sthApatya ke uttama saMgraha jaisA samRddha banAyA hai| ina citroM meM kitane to eka phuTa lambe aura dasa iJca caur3e haiN| sabhI citroM ko pustaka ke kada ke moTe kArDa borDa para cipakAyA gayA hai| ina citroM kI sarvAdhika dhyAna dene yogya vizeSatA yaha haiM ki 110 varSa pUrva lie gae phoToM citroM meM Aja kI vikasita phoTogrAphI kalA kI tulanA meM kisI bhI prakAra kI nyUnatA nahIM lgtii| itanA hI nahIM ye citra madiroM aura ToMkoM kA aisA surekha hUbahU aura AhlAdakArI darzana karAte haiM ki darzakoM kA mana cAhatA hai, use dekhate hI rheN| ___ zrI zatrujaya tIrtha para devavimAna sadRza mandiroM kI vipula aura ananya samRddhi ko dekhakara 'deva mandiroM kI nagarI' rUpa meM gaurava bharI upamA DA0 barjesa ne hI dI thii| isa kAvyamaya kathana ko yathArthatA kI pratIti ina citroM ko dekhate hI ho jAtI hai| isa graMtha meM girirAja para sthita caumukhajI ke AlIzAna aura gaganacubI jina prAsAda ke pAe kA naksA bhI diyA gayA hai| isa bhA~ti DA0 bajesa ne aura isakI prakAzaka kampanI ne isa grantha ko sarvAMga sundara banAyA hai| ataH kahanA hogA ki saMsAra ke viziSTe samRddha aura zAzvata mahatvavAle mahAgranthoM meM sthAna prApta karane lAyaka yaha mahAgrantha hai| isa mahAgraMtha meM dI huyI varNanAtmaka evaM citrAtmaka samasta sAmagrI ko 'jaina jarnala' jaise choTe sAija (10"x6") ke aMka meM sarvAMga sundara aura kalAtmakatA se samAviSTa kara lenA kitanA kaThina hai yaha to mudraNa evaM prakAzana ke kalAvid athavA mUlagraMtha kI samasta sAmagrI ko samAviSTa kie pustaka rUpa meM upasthita 'jaina jarnala' ke isa vizeSAMka ko svayaM kI A~khoM se dekhane vAlA hI samajha sakatA hai| pahalI bAta to yaha hai ki mudraNa kI dRSTi se atyanta aTapaTe jaise isa grantha ko AsAnI se rakha rakhAva yogya laghu AkAra meM prakAzita karane kA vicAra hI kaThina hai| mana meM aisI kalpanAzIlatA ho spaSTa darzana ho ki yaha kArya kitanA upayogI aura saphala pramANita hone vAlA hai, sAtha hI apAra kAryazakti evaM sUjha bUjha bhI ho tabhI aisA kArya hAtha meM lene kA bicAra paidA ho sakatA hai| 'zrI gaNeza lalavAnI jI' ne apanI samasta AMtarika zakti ke udAharaNa svarUpa anokhA kArya kara dikhAne kA adamya utsAha aura apane isa kSetra ke varSoM ke anubhava ke balapara hI isa

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atyanta kaThina kAma ko pUrNa rUpeNa kara dikhAyA hai, evaM isa zAzvata mUlyavAna mahAgrantha ko abhyAsiyoM aura vidvAno ke liye saste mUlya meM sulabha bhI banA diyA hai| isake liye unakA jitanA AbhAra mAne evaM abhinandana kareM utanA hI thor3A hai| kyoMki isa vizeSAMka kA mUlya bhI kevala dasa rUpayA hai| zrI lalavAnI jI ne isa vizeSAMka ko taiyAra karane meM kitanI satarkatA rakhI hai yaha to isI se jAnA jAtA hai ki unhoneM zrI barjesa ke grantha kI dRSTi doSa se rahI mudraNa kI azuddhiyoM ko bhI parimArjita kara DAlA hai| isa vizeSAMka kA 'zatrajaya' nAma diyA hai| mUlagrantha se hI TAiTala peja kA blAka banAkara chApA hai| isake atirikta zrI lalavAnI jI ne isa vizeSAMka kA choTI-moTI sabhI bAtoM para sUkSmatA se dhyAna diyA hai| aise samRddha kalAtmaka aura prAcIna pustaka ke punarmudraNa ke uttama namUne svarUpa isa vizeSAMka ko taiyAra karane meM jaina bhavana ke saMcAlakoM ko kitanI bar3I mArthika vyavasthA karanI par3I hogI vaha to vartamAna kI asAdhAraNa mUlya vRddhi ko dekhate huye sahaja hI samajhA jA sakatA hai| isake liye hameM inakA antaHkaraNa se AbhAra mAnanA caahie| vAstava meM ve eka zreSTha kArya ke sahayogI bane haiN| hama 'jaina jarnala' ke isa vizeSAMka kA antara se svAgata karate haiM aura cAhate haiM ki jaina saMgha isakI tathA jaina bhavana kI sevA ko pahacAna kara isakA pAdara kreN| 'jaina', 28 maI 1977 ke agralekha se

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Registered with the Registrar of Newspapers for India under No. R. N. 12121/66. Monsoon 1977 3 Hewlett's Mixture for Indigestion DADHA & COMPANY and C. J. HEWLETT & SON (India) PVT. LTD. 22 STRAND ROAD CALCUTTA 1