Jain Journal 1978 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/520050/1

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A QUARTERLY ON JAINOLOGY VOL. XII APRIL 1978 No. 4 Jain Journal loto Hdd 1 JAIN BHAWAN PUBLICATION

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Contents: A Hundred Years of Jaina Journalism 113 Jyoti Prasad Jain At the Feet of the Jina 120 Leona Smith Kremser Lord Neminatha Temples in Tamilnadu 122 S. Thanya Kumar Mithia-The Heart of Jainism 126 Md. Aquique Ovation to Jainism: A Bouquet from the Press 132 Santhara 133 Dr. J. C. Baid The Jainas and the Practice of Sati 136 Sushil Saha Against the Time: In the Land of Silence 139 Nemichand Jain Books Received 142 Plates Neminatha Temples in Tamilndu 125 A Bouquet from the Press 133

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Books Received BANERJEE, SURESH CHANDRA, Fundamentals of Ancient Indian Music and Dance, L. D. Institute of Indology, Ahmedabad, 1976. Pages 120. Price Rs. 25.00. A monograph on Ancient Indian Music and Dance. BHANAWAT, NARENDRA & JAIN, PREM SUMAN (Eds), Bhagavan Mahavira and his Relevance in Modern Times, Akhil Bharatavarshiya Sadhumargi Jain Sangha, Bikaner, 1976. Pages xvi+222. Price Rs. 25.00. It deals with various subjects like religion, philosophy, science, language and literature, etc. based on the teachings of Lord Mahavira. CHANDRA, K. R., Municanda Kahanayam, Jaya Bharat Prakashan & Co., Ahmedabad, 1977. Pages 12+104. Price Rs. 6.00. Text in Prakrit with introduction, notes and Gujrati translation. CHITRABHANU, The Philosophy of Soul and Matter, Jain Meditation International Center, New York, 1977. Pages 74. Compilation of talks given to students of the Center to clarify the nature of soul and the nature of matter. CHORADIA, SRICHAND, Mithyatvi-ka Adhyatmik Vikas (Hindi), Jain Darshan Samiti, Calcutta, 1977. Pages 24+360. Price Rs. 15.00. How, when and where the spiritual development of a non-believer is possible is shown from the Jaina texts. DHARIWAL, GOPICHAND, Caityavandan Vyaksa (Hindi), Sri Jindatt Suri Mandal, Ajmer, 1977. Pages 48. Price Rs. 1.25. Caitya worship explained. JAIN, BHAG CHANDRA, Devgarh-ki Jain Kala: Ek Sanskrtik Adhyayan (Hindi), Bharatiya Jnanpith, New Delhi, 1974 Pages 16+181. Price Rs. 35.00. A thesis on the Jain Art of Devgarh. With plates.

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APRIL, 1978 143 JAIN, BHAGCHANDRA, Jain Darsan aur Sanskrti-ka Itihas (Hindi), Nagpur Vidyapith, Nagpur, 1977. Pages 20+432. Price Rs. 45.00. It deals with all the aspects of Jaina culture-its history, philosophy, literature, art and society. JAIN. JAGADISH CHANDRA, The Vasudevahindi, L. D. Institute of Indology, Ahmedabad, 1977. Pages 740. Price Rs. 150.00 English translation of Vasudevahindi of Sanghadas Gani-an authentic Jaina version of the Brhatkatha. JAIN, MULCHAND, Budhjan Satsai ; Ek Adhyayan (Hindi), author, Sanabad, 1978. Pages tha+146+vi+c. Price Rs. 3.00. A treaties on his life and works. JAIN MBL. 1928. Pas JAIN, UDAYA, Sampradayikata se Upar Utho (Hindi), Sri Jain Sikshan Sangh, Kanod (Udaipur), 1976. Pages xvi+244. Price Rs. 5.00. Collection of Essays published at different times. KALGHATGI, T. G., Jainism-A Study (English-Kannad), Department of Jainology and Prakrits, University of Mysore, Mysore, 1977. Pages xvii+173. Price Rs. 8.00. Papers presented at the Dr. A. N. Upadhye Memorial Seminar. KALGHATGI, T. G., Karnatakadalli Jaina Dharma-Ondu Adhyayana (Kannad), Department of Jainology and Prakrits, University of Mysore, Mysore, 1977. Pages x+109. Papers presented at the Dr. A. N. Upadhye Memorial Seminar. KALGHATGI, T. G., Tirthankara Parsyanatha-A Study (English Kannad), Department of Jainology and Prakrits, University of Mysore, Mysore, 1977. Pages 214. Price Rs. 8.00. Collection of Papers presented at the Seminar, 8th-10th October, 1976. LALWANI, K. C., Uttaradhyayana Sutra, Prajnanam, Calcutta, 1978. Pages vi+488. Price Rs. 70.00 Text with English rendering in verse and notes. MAHARAJ PURNANAND VIJAY, Sri Bhagavatt Sutra Sar Samgraha, pt. 2, Satak 6-11 (Gujrati), Jagjivandas Kasturchand Shah, Sakharkanta, 1977. Pages 50+592. Price Rs. 8.00. Summary of Bhagavatt Sutra, Satak 6-11.

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144 MAHOPADHYAY VINAYA SAGAR (Ed), Kalpasutra, Prakrit Bharati, Jaipur, 1977. Pages xxxiv+372+xxxiii. Price Rs. 130.00. Text with Hindi and English translations and coloured reproductions of original 16th Century miniatures JAIN JOURNAL MATILAL, BIMALKRISHNA (Ed), Sasadhara's Nyayasiddhantadipa, L. D. Institute of Indology, Ahmedabad, 1976. Pages 28+232. Price 45.00. Text with tippana by Gunaratna Suri and introduction. MOTI CHANDRA & SHAH, UMAKANT P., New Documents of Jaina Painting, Shri Mahavir Jaina Vidyalaya, Bombay; 1975. Pages 11+103. Price Rs. 125.00. Throws new light on the documents of Jaina painting. With plates. MUNI NATHMAL (Ed), Thanam, Jain Visva Bharati, Ladnun, 1976. Pages 39+1045. Price Rs. 125.00. Text. Sanskrit rendering and Hindi translation with notes. MUNI NYAYA VIJAYA, Kalyana Bharati, Sri Hemchandracarya Jaina Sangha, Patan, 2032 B. S. Pages 18+560. Price Rs. 10.00. Admonitions in Sanskrit, Hindi and English. MUNI PUNYA VIJAYA & BHOJAK, AMRITLAL MOHANLAL (Ed), Dasaveyaliyasuttam, Uttarajhayanaim and Avassayasuttam (Jaina Agama Series 15), Sri Mahavira Jaina Vidyalaya, Bombay, 1977. Pages 91+664. Price Rs, 50.00 Critical edition of the texts as above. MUNI RAMANIKVIJAYA (Ed), Imdahamsa's Bhuvanabhanukevalicariya, L. D Institute of Indology, Ahmedabad, 1976. Pages 14+-150. Price Rs. 16.00. Text with introduction. MUNI RUPCHANDRA, Suna Hai Main-ne Ayusman (Hindi), Bharatiya Jnan Pith, New Delhi, 1977. Pages 158. Price Rs. 5.00. A collection of Essays on the Teachings of Mahavira. SATYAVRATA (Ed), Neminath Mahakavyam of Kirtiratna Suri, Agar Chand Nahata, Bikaner 1975. Pages 36+172. Price Rs. 10.00. Text with Hindi translation and introduction.

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APRIL, 1978 145 SAHAJANANDAGHANA, Anubhuti-ki Awaj (Hindi), Srimad Raj chandra Ashram, Hampi, V. S. 2502. Pages 58. Collection of speeches of the Saint. SAHAJANANDAGHANA, Sri Sahajananda Vilas, Srimad Rajchandra Ashram, Hampi, 1977. Pages jha+296. Price Rs. 10.00. A collection of his letters. SANGHVI, SUKHLAL, Indian Philosophy, L. D. Institute of Indology, Ahmedabad, 1977. Pages 6+119. Price Rs. 30.00. English translation of five lectures delivered in the 'Sir Sayajirao Gaekwad Honorarium Lecture Series' under the auspices of M. S. University of Baroda in the year 1957. Translated by K. K. Dixit. SHAH, NAGIN J., Bauddha-Dharma-Darsanani Payani Vibhavana (Gujrati), L. P. Institute of Indology, Ahmedabad, 1977. Pages 70. Price Rs. 8.00. Gujrati translation of Bidhusekhar Bhattacharya's 'The Basic Conception of Buddhism'. SHAH, SANTILAL KHEMCHAND, Jain Parampara-ka Ramkatha Sahitya (Hindi), Author, Barshi (Solapur), 1977. Pages 7+204. Price Rs. 10.00. A comparative study in great details of the Hindu and Jaina Ramayana SHASTRI, KAILASH CHANDRA, Dharmamsta (Anagara) of Pt Ashadhara, Bharatiya Jnan Pith, New Delhi, 1977. Pages 56+734. Price Rs. 30.00. Code of conduct for the monks. Edited with the Jnanadipika Sanskrit commentary and Hindi translation. SIPANI, CHANDMAL (Tr), Panc Paramesthi Namaskar-ke Camatkar (Hindi), Sri Jindatt Suri Mandal, Ajmer, 1977. Pages 10+136. Price Rs. 3.00 Wonders of Panca Paramesthi retold in stories. TUKOL, T. K., Sallekhana is not Suicide, L. D. Institute of Indology, Ahmedabad, 1976. Pages 112. Price Rs. 16.00. Sallekhana or courting death is not a form of suicide' considered. VARNI, JINENDRA, Jain Darsan-me Padarth Vijnan (Hindi), Bharatiya Jnan Pith, New Delhi, 1977. Pages 10+210. Price Rs. 4.50 A treatise on the fundamental principles of Jainism.

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A Hundred Years of Jaina Journalism JYOTI PRASAD JAIN Curiosity may or may not have killed the cat, but there is no doubt that it is curiosity, man's desire and urge to know, which is the root cause of all human achievements in the spheres of philosophy, science, art and learning, and of the consequent progress of human culture and civilization. And, it is journalism, in its various forms, to which goes the principal credit of whipping up this urge to know, this thirst for knowledge. But for journalism, man's creative activity and stock of knowledge could not have made such rapid and unprecedented strides, as they have done, at least since the dawn of the modern age in the Western world. This turning point in the history of Europe, said to have been marked by the fall of Constantinople in 1453 A.D., sounded the death knell of the middle ages, characterised as the Dark Ages, by becoming the harbinger of the great Renaissance and Reformation movements which transformed life and thinking not only in Europe but came to have a tremendous impact on the entire world. The invention of the printing press, which almost coincided with that event, and the consequent rise and spread of journalism, certainly came to be the most potent instruments of communicating and disseminating knowledge and ideas, thus greatly facilitating the succe of those movements and the resultant temporal progress of mankind. It does not, however, follow that upto that time man had been an uncivilized ignoramus all over the world. Far from it, India, Central Asia, Asia Minor, Egypt, China, Greece and Rome had known and enjoyed highly advanced civilizations for millenniums before the dawn of the modern age in Europe. It was, in fact, the stock of knowledge and rare gems of learning of the ancient world, now rediscovered and revealed, which inspired the leaders of the Renaissance and provided a solid base for them. Even the printing press had already been invented in China about the middle of the 9th century A.D.--the first known Chinese printed book dates 11 May, 868 A.D. In Europe, however, Lawrence Jenson Coster of Haarlem in Holland was the inventor of the first printing machine which his servant, John Gutenberg, a German goldsmith, developed and printed the first book, a Latin grammar, in 1440 A.D., at Mayence in Germany, followed by the Bible in 1455 A.D. In England the art of printing was introduced by

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114 William Caxton in 1475, who published his first printed book in English in 1476. In India, the first printing press was set up at Goa, on 6 September, 1556 A.D., by Juan Bustamonte under the patronage of the Portuguese Jesuit missionaries, and produced its first book in 1557. The art and science of printing have since made tremendous progress, it now being possible to turn out lacs of impressions per hour. JAIN JOURNAL Journalism, too, was not quite unknown outside Europe. Even in mediaeval India and other parts of civilized Asia, the Akhbars (private or official news-letters) sought to keep the people informed about the happenings in different parts of the country, even outside it. But, journalism as a regular institution, and as we understand it today, is the product of the modern age and a sequel to the installation of the printing machine, the growth of the two having been almost interdependent. The term 'journal' originally meant a daily register or diary, and gradually came to mean also a newspaper published daily, or otherwise, including a magazine which, in its turn, denotes a periodical publication containing articles, stories, poems, etc., by various writers. The main purpose of the newspaper is the circulation of news, and its fore-runner was the news-letter which was a written or printed letter containing news sent by an agent to his subscribers. The earliest known form of journal was the 'gazzetta' (Italian and French), or 'gazette' (English), which was the name given to the first news-sheet published in the city of Venice in Italy, about the year 1536 A.D., and named after the small coin 'gazzetta', which was its price. The term 'gazette' came to be in general use for a jorunal, but is applied more particularly to publications of an official character, such as the London Gazette, the U.P. Government Gazette or the Union Government Gazette. Bulletins are also official reports of public news, generally for specific purposes, and when occasion demands. The term 'journal' comprehends all these various aspects, and the term 'journalist', though primarily meaning a newspaperman, includes the editor, reporter, correspondent, contributor, reviewer, etc., and 'journalism', therefore, means the profession of conducting or writing for public journals. The first Indian journal is said to have been published at Calcutta on 27 January, 1731, but the first definitely known Indian newspaper was the Bengal Gazette, published from Calcutta in 1780 A.D. The earliest known journals published in the vernaculars were Digdarshan ad Samachar Darpan (both in Bengal) in 1818; Miratul Akhbar (Persian) and Jam-iJahannuma (Urdu) in 1822; Udanta Martanda (Hindi weekly) in 1826; and Kalpataru Ani Anandvritta (Marathi) in 1867.

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APRIL, 1978 115 The Jaina community, although numerically a very small minority in the Indian population, is diffused in almost all the parts of the subcontinent. Its members are generally well-to-do, with a very high percentage of literacy and education and are engaged in almost all the learned professions, in industry, trade and commerce, in agriculture, arts and crafts. Moreover, they are the custodians of a very rich cultural heritage, representing one of the most ancient living religious and cultural systems of India. As such, they have been a living part of the mainstream of Indian life and benefited by and contributed substantially to the Indian re-awakening and renaissance and the struggle for freedom. Quite early in the day, therefore, they also realised the value of journalism, may be it was primarily for the benefit of their own community. And, when they started publishing their journals, the latter soon multiplied, and came to be published in almost all the current major languages of the country and from almost all its provinces. The first Jaina journal was the Gujarati weekly Jain Divakar, published in 1875 at Ahmedabad, the first Hindi weekly was the Jain Patrika (Allahabad, 1880), followed by the Jaina (Farrukhabad, 1884), the first Urdu weekly was the Jiyalal Prakash (Farrukhabad, 1884), and the first Marathi paper was the Jain Bodhak (Solapur, 1884) which still survives and is one of the oldest living Jaina journals. The first English journal was the monthly Jaina Gazette, started in 1903 and continuing till 1950. The first in Tamil was the Dharmasilana (Madras, 1920), in which year were also published the first three Kannad journals, the Jinavijaya (Belgaon), Vishvabandhu (Mysore) and Sarvarthasiddhi (Bangalore). The first women's journal in Hindi, the Jain Mahiladarsha appeared from Surat in 1921, and the first Bengali magazine, Jinavani, from Calcutta in 1923. During this a little more than a hundred years of Jaina journalism, some 400 journals have seen the light of the day. Of these the weeklies numbered approximately 35, fortnightlies 25, monthlies 260, bi-monthlies 5, quarterlies 15, six-monthlies 5, annual 15, rest of unknown periodicity. Languagewise, some 275 were Hindi, 75 Gujarati, 25 Marathi, 15 English, 10 Urdu, 6 Kannada, 6 Tamil, 3 Bengali and 2 Sanskrit journals. ProvinceWise figures were Maharashtra 78, Rajasthan 77, Uttar Pradesh 75, Gujarat 45, Delhi 40, Madhya Pradesh 35, Bengal 25, Tamil Nadu 7, PunjabHaryana 7, Karnataka 6, Bihar 6, Andhra 4, Assam 1, and Nagaland 1. At present, about 125 Jaina periodicals are being published --Hindi 88, Gujarati 19, Marathi 7, English 7 (one of these being bi-lingual and two tri-lingual), Kannada 1, Tamil 2, and Bengali 1. Of these the monthlies

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116 number 75, weeklies 18, fortnightlies 12, quarterlies 7, six-monthlies 2, annual 8 and uncertain 3. There is no daily, although a few attempts have been made, but with no success. JAIN JOURNAL The veterans among Jaina journals, which are more than 40 years old and are still going on, are the Sri Jain Dharma Prakash (Guj., Bhavnagar, 1881), Jain Bodhak (Marathi, Solapur, 1884), Jain Gazette (Hindi, Ajmer, 1895), Jain Mitra (Hindi, Surat, 1898), Jain (Guj., Bhavnagar, 1903), Sri Atmanand Prakash (Guj., Bhavnagar, 1903), Digambar Jain (Hindi-Guj., Surat, 1907), Jain Pracharak (Hindi, Delhi, 1909), Sri Jain Siddhant Bhaskar (Hindi, Arrah, 1912), The Jaina Antiquary (Eng., Arrah, 1913), Jain Prakash (Guj., Bombay, 1913), Jain Prakash (Hindi, Delhi, 1915), Jain Mahiladarsha (Hindi, Surat, 1921), Kachhidasa-Oswal Prakash (Guj., Bombay, 1921), Vira (Hindi, Delhi-Meerut, 1923), Anekanta (Hindi, Sarsawa-Delhi, 1930), Prabuddha Jivan (Guj., Bombay, 1937), and Jain Sandesh (Hindi, Mathura, 1937). Besides the reputed old-timers mentioned above, the quarterlies Sambodhi (Eng-Hindi-Guj.), Tulsi Prajna (Hindi-Eng.), Jain Journal (Eng.), Tirthankara (Eng.), Jivabandhu (Eng.-Tamil-Hindi), Shodhanka (Hindi), the monthlies Shramana (H.), Tirthankara (H.), Titthayara (H.), Jain Jagat (H.), Ahinsa Vani (H.), Kushal Nirdesh (H.), Jinawani (H.), Sanmati Sandesh (H.), Kathalok (H.), Vallabha Sandesh (H.), Oswal Jain (H.), Kalyana (Guj.), Sramana (Bengali), Gurudeva (Kannada), Mukkudai (Tamil), Divya Dhvani (Marathi), Shravika (Marathi), Ratnatraya (Marathi), Shri Amar Bharati (H.), Sangam (H.), Sanmati Vani (H.), Jain Path Pradarshak (H.), Samyakgyana (H), Trishala (Guj.), and Sudharma (H.), the fortnightlies Vira Vani (H.), Shramanopasaka (H.), Ahinsa Sandesh (H.), Anuvrata (H.), Jina Sandesh (Guj.) Dig-Jain (H.), and Shashvat Dharma (H.), the weeklies Divya Darshan (Guj.), Shwetambar Jain (H.), and Jain Jagaran (H.), and the annual issues like the Mahavira Jayanti Smarika (H.-Eng., Jaipur), and Arunodaya (H.), amongst the 125 or so Jaina journals being published currently, may well be described as good. Most of them are regular and generally contain readable matter. From the point of view of the standard of the articles, stories, poems, reviews, editorial notes, news and comments, the language, style and diction, and the paper, printing and get-up, these Jaina journals may be said to be satisfactory as well as progressive. Both in quality and quantity, they compare favourably with those sponsored by other communities, even with many in the general sector. A number of the Jaina journals are lucky in having for their editors learned, enlightened, broad-minded and enthusiastic gentlemen who take pains and consider it a labour of love, a majority of them being honorary workers.

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APRIL, 1978 117 Among the pioneers and veterans of Jaina journalism, who are no more with us, the following names outshine--Pt. Lalan, J. L. Jaini, A. B. Lathe, C. Mallinathan, A. Chakravarty Nayanar, P.C. Nahar, Ajit Prasad, Br. Sital, Kamta Prasad, L. C. Jain, H. L. Jain and A. N. Upadhye, in English; Jiyalal Choudhry, Surajbhan Vakil, Pannalal Bakliwal, Gyan Chand Jaini, Gopal Das Buraiya, Gouri Lal Shastri, Babu Deo Kumar, Kr. Devendra Prasad, Padmaraj Raniwala, Br. Sital Prasad, Udayalal Kasliwal, Jugal Kishore Mukhtar, Nathuram Premi, Dulichand Parwar, Muni Jinavijaya, Chandabai, Dayachand Goyaliya, Chandrasen Vaidya, Bansidhar Shastri, Mangat Rai 'Sadhu'. Mahendraji. Kamta Prasad Jain, Ajit Kumar Shastri, Chainsukh Das Nyayatirtha, Indralal Shastri, Mahendra Kumar Nyayachand, Ayodhya Prasad Goyliya, Nemichadra Shastri and Rishbh Das Ranka in Hindi; Jiyalal, Surajbhan, Jyoti Prasad Premi, Bholanath Darkhshan and Dipchand in Urdu; Chhaganlal Umedchand, Devchand Damji Kundalkar, Bhagubhai Fathchand Karbhari, M. J. Desai, Kunwarji Anandji Kapadia and Wadilal Motilal Shah in Gujrati; Hirachand Nemchand Dosi, Kallppa Bharmappa Nitive, Jivaraj Gotamchand Dosi, Raoji Sakharam Dosi, Jinadas Fadkule Shastri, A. B. Latthe, B. B. Patil, B. A. Chogule, T. N. Pogal and J. R. Chavare in Marathi; M. Yellappa, Dharanendra and Shantarajappa in Kannad; T. Adinainar and A. Chakravarti Nainar in Tamil; and Pannalal Bakliwal in Bengali. Of the old-timers who are still with us and have been active in the field of Jaina journalism for more than forty years, may be mentioned -Moolchand Kishandas Kapadia (the grand old man of 95 years), Anandraj Surana, Brajbalaji, Sumatibai Shaha, Darbarilal Satyabhakta, Gulabchand Bhai, Parmanand Kapadia, Shantilal Vanmali Seth, Shrichand Rampuria, Jawaharlal Lodha, Phoolchand Shastri, Jagamohan Lal Shastri, Kailash Chandra Shastri, Vardhaman Parshwanath Shastri, Parmeshthi Das, Nahtu Lal Shastri, Agar Chand Nahta, Bhanwar Lal, Parmanand Shastri, Balabhadra and Jamna Lal. The present writer may also be placed in this group, having been associated with Jaina journalism for the last fifty years or so, not only as a contributor but also as editor of about a dozen different journals, currently connected with the editing of Shri Jain Siddhant Bhaskar, the Jaina Antiquary, the Shodhanka, The Voice of Ahinsa, Anekanta and the weekly Jain Sandesh. It gives pleasure to note that we are lucky to have in the younger generation of our journalists several very capable, progressive and enthusiastic servers of the cause, who, we hope, will outshine their forerunners. The achievements of Jaina journalism, during the past hundred years have been many and varied. Its primary objectives have been:

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118 JAIN JOURNAL to educate the Jaina masses and keep them abreast of the times; to help the Jainas to rediscover their enviable cultural heritage and to aid Jainological studies and research; to acquaint the non-Jaina public inside and outside the country with the religion and culture of the Jainas and remove misunderstandings relating to the latter; to help the preservation and maintenance of Jaina holy places, ancient monuments, cultural centres, institutions and social status; to agitate for the removal of social evils and raise voice for effecting useful and timely reforms in the religious and social practices of the Jainas; to bring about social and emotional integration of all the Jainas belonging to different sects and subsects, different castes or subcastes, or different classes and groups; and to help the social and emotional integration of the Jainas with the non-Jaina population of the country and make them become active participants in the struggle for freedom and in all the nation-building activities, Jaina journalism has succeeded in achieving all these seven objectives, though in varying degrees. If its success was only partial in some, there are others in which it has been considerable. Jaina magazines like the Jain Hitaishi, Jaina Gazette (Eng.), Jain Sahitya Samshodhka, Shri Jain Siddhant Bhaskar, the Jaina Antiquary, Anekant, Shramana, Shodhanka, Jain Journal, Sambodhi and Tulsi Prajna can be compared with the best research journals elsewhere. They have amply contributed to the advance of Jainological studies and research in particular and of Indological studies in general. That Jainology has come to be recognized as an important branch of Indology and Oriental studies, the credit goes in a large measure to the learned scholars who wrote for these journals as contributors or editors. Many pernicious evils have been eradicated from Jaina society and salutary reforms effected. The Jainas, their religion and culture are no more unknown or little known things for the non-Jaina world. Jaina public welfare, educational and chartitable institutions have rapidly multiplied, and cultural centres and holy places developed. The Jainas have unequivocally identified themselves with the general stream of Indian nationhood. Social and emotional integration inside the community, too, has been effected to some extent. And, Jaina journalism has produced a number of very worthy journalists, and has also tried to coordinate itself with general Indian journalism to which it has given several journalists of good calibre as well. Despite these achievements, Jaina journalism has suffered from many handicaps, drawbacks and shortcomings. Almost all the Jaina journals are associated, sponsored or subsidised by one or the other sect, subsect, subcaste, institution or organization, practically none of them being absolutely independent, or run on commercial lines. The result is that everyone of them has a very limited circulation; those having

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APRIL, 1978 119 a circulation of a thousand copies or more are very few and are considered lucky. They, too, are self-sufficient only when they have not to pay any salary or even honorarium to their editors and any remuneration to their contributors. In fact, very few Jaina journals possess paid editors and except two or three none of them pays anything to their contributors. For the same reason, few of them get advertisements worth the name, and those that do get some, it is by way of donation or charity. Very many of these papers possess a narrow outlook and cater principally to the ideology of their sponsors and supporters. There are some very narrowminded, die-hard conservatives, too, who oppose every change, reform or independent thinking and try to retard the progress that has otherwise been made. There is also little of healthy literary criticism-reviewers of books generally fear lest they should displease the authors who, instead of thanking the critic, are prone to take offence easily, and despite sincere attempts of a number of broad-minded journalists in the matter of integration of the community, sectwise, castewise and ideologywise even within a sect or subsect, not much advance has been made. The list of desiderata is not exhaustive. Yet, keeping in view the numerical strength of the community, the number and variety of its journals, the good work done, and the promise it holds. Jaina journalism, with its experience of more than a hundred years, occupies not an insignificant place in Inidan journalism. We hope it will play a conspicuous role in helping the progress of its culture, community and the Indian nation, and in promoting world opinion in favour of the Ahimsa culture and peaceful coexistence.

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ED SES st . At the Feet of the Jina Peace, at the feet of the Jina Nemi. At the feet of the Jina, may ever I be in meditation, worshipfully. Wherever my karmas deposit me, a sandalwood temple or a cave darkly, may there I behold His purity. If ever the eye should see blindly, may I know right vision is fled the body, for Jina is the truth of soul reality and truth exists for all eternity. Ideal Jina, may I follow Him faithfully, my thoughts, words and deeds a unity of penance, restraint and non-injury that leads from the birth and death misery to the soul in bliss, everlastingly.

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APRIL, 1978 O, lotus of His serenity...... when my life's meditation draws to a finality, may my prayer for all heavy-laden be that all share His peace that shelters me. Peace of this Jina, especially to the bleeding food-animal community whose kin He spared at His wedding festivity. In His compassion, yes, may all living things be at the spiritual feet of the Jina Nemi. LEONA SMITH KREMSER Episode in Neminatha's life in Tejpala Temple, Mount Abu 121 DALIN

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Lord Neminatha Temples in Tamil Nadu S. THANYA KUMAR Lord Neminatha, the 22nd Thirthankara, has many temples dedicated by Tamil Jainas. Of these, temples at Thirumalai (North Arcot District) and at Mylapore (Madras) are ancient. In both the places Lord Neminatha is known by different names. At Thirumalai he is referred to as Sigamaninathara and in Mylapore as Mylainathara (Lord of Mylapore). Thirumalai Temple: Thirumalai is about 20 miles from Arni on the Arni-Polur Road in the North Arcot District. It is a small village and 2 or 3 Jaina families are living here. The temple and the caves are under the Archae Survey of India. Kundavai, a sister of Raja Raja Chola (A. D. 900) had granted many 'pallicandam' (endowments) to this temple. The temple also is referred to as Kundaval Jinalaya in the Chola inscriptions. Later Vijayanagara kings also gave grants to this temple. A king called Takada has renovated this temple. Thirumalai is also known by the names Srisailam, Vaigai Thirumalai, Sripuram, Palakundra Kottam, and Enguna Eraivan Kundram. The temple complex is located at the foot of the hills which adds to their grandeur. There are two temples at the foot of the hills at different elevation. (Plates 1-2) The temple at ground level is in highly dilapidated condition. This temple is called Varthamana Temple. There are paintings on the Western wall. (Plate 3) The idol at sanctum sanctorum made of moitar is broken and only the supporting rods and bamboo sticks are now seen. At a little higher elevation there is another temple. On the side of the steps leading to this temple, there is an inscription cut on the surface of a big boulder. It is being protected by the brickwork. In this temple daily puja is performed. It is completely built of rock. There are two big granite idols of Thirthankara with Sasanadevis in the open mandapam of this temple. On the side of the temple, there are rockcut panels (Plate 4) and way leading to Caves with their ceiling painted. The free end of the rock in front of the rockcut panels is supported by the brickwork. This temple

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APRIL, 1978 123 is known as Dharmadevi temple. In this temple there is also a rockcut panel of lord Gommateswara (Bahubali) (9th Cent. A.D.). (Plate 5) Next to this temple on the eastern side is the way leading to what is known as Araikovil (Cellular temple). On the ceiling of this temple there are beautiful paintings. (Plate 6) Major portion of them are not clear. Some of these paintings depict Samavasarana, (Plate 7) Lokasvarupa, etc. Water-springs are seen inside. From the remains on the raised platform in one of the three rooms of this Araikovil, one may perceive a mortar idol. On the western side behind these temples lie steps leading to the top of the hills. It is here that the tallest image of Lord Neminatha stands. This image is about 161' high. (Plate 8) The image is carved on the outer surface of a big boulder. Later a mantap was built (11th Cent A.D.). (Plate 9) On the right side of this temple inscriptions are seen. This image, Jainas of this part believe, was carved out by the Panca Pandavas, when they camped at this hill, for their daily worship. (Here the author likes to point out that most of the hill dwelling places of Jaina ascetics which are usually far away from the towns or villages are commonly referred to as Panchapadava Malai and their stone beds as Pandavar Irrukkai.) According to the Sthalapuranam as found in Srisaila Mahathmium 8.000 Jaina monks once spent their caturmasya in this hill after migrating from Ujjain due to famine. At still higher elevation there is a small temple of Lord Parsvanatha. Near this temple there is a small spring which remains filled with the cool water throughout the year. At the topmost point near the Lord Parsvanatha temple, footprints are seen below a small tree, Plumiera Alba. According to the local tradition a pair of footprints represent that of Varathathacharya, the Ganadhara of Lord Neminatha. Every year in the month of January, on the 3rd day of Pongal Festival, the anointing ceremony of the image takes place. On Jainas from nearby villages, gather in large numbers to worship the deity and to witness the anointing ceremony. There is a big tank on the western side of the hills. Near the tank facing the direction of the image of Lord Neminatha there are two sculptures. In the centre of one of them is a tall figure with Chola type of hair style, and in the other many ladies' figures. (Plate 10) It is believed that the tall figure is that of a person who was responsible for the temple atop the hills. Till recently pujas were performed for these images also by the hereditary 'Upadyas' of this temple. Now they lie uncared. There is a Tamil work that sings the praise of Lord Neminatha of Thirumalai. It is known as Sigamaninathar Anthathi. (Full text is not yet published)

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124 JAIN JOURNAL Mylapore Temple : From literary and archaeological evidences scholars speak of a temple at Mylapore in Madras city which was dedicated to Lord Neminatha. The Jainas had a strong hold over Mylapore. Saint Sambandar also refers to the presence of Jainas at Mylapore. Many literary works praise Lord Neminatha of Mylapore and some of them are dedicated to Lord Neminath. His name is so closely identified with Mylapore that he was referred as Mylainathara (Lord of Mylapore). Avirodhalvar, a Jaina poet of 14th Century has composed verses in praise of Mylainathara. This work is called Thirunoortu Anthathi. Another work by Udeechi Thevar Thirukkalambakam also refers him. Gunaviva Pandithar, a Tamil Grammarian, dedicated his work to Lord Neminatha and it is called Neminatham. These show the influence of the Jainas in Mylapore. A commer tator of Nunnool, a Tamil grammar work was also a native of Mylapore and he is called Mylainathar. Udeechi Thevar refers Mylapore as Harikula Nayaganoor (Place of Lord of Harivamsa). There are pathigams that sing the praise of Lord Neminatha of Mylapore. All these literary references establish the influence of the Jainas and the importance of Neminatha temple of Mylapore. The archaeological findings strengthen the literary evidences. It is believed that the present Santhome, where there is a deaf and dumb school, is the place where the Neminatha temple complex flourished once It was very near to shore. The Jainas of Mylapore fearing sea erosion shifted the idols to the remote villages in South Arcot and North Arcot Districts. The granite idol of 5' height with the artistically carved prabai is still worshipped at Jaina temple in Melsithamoor, the religious headquarters of Tamil Jainas, near Gingee in South Arcot District. Bronze idols of Lord Neminatha (Plate 11) and Kushmandi are presently at Illangadu, a village near Vandavasi in North Arcot District. In the peram of the idol of Lord Neminatha there is an inscription which shows that the idol belonged to Mylapore. (Plate 12) The inscription neads as follows: thirumailapuri serunthaduom jina sena acharya sri ............name There was no sea erosion as feared by the Jainas of Mylapore. But Portuguese occupied the temple complex and completely destroyed 1 Belonged to Mylapore.

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Plate 1 Plate 2

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Plate 3

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Plate 4

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Plate 5 Plate 7 Plate 6

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2 9 Plate 8 Plate 9 Plate 10

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ANES Plate 11 For Pr Plate 12.nal Use Only

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APRIL, 1978 125 it. Later when Christian missionaries started settling in that area they excaveted many Jina idols and carved temple pillars of the Lord Neminatha temple complex. Father Hosten who personally supervised this excavation work has recorded in his book that for want of funds he was not able to continue the excavation work and burried most of the idols in the site itself. He also has recorded an inscription in Tamil which refers to the grant given to the Lord Neminatha temple. It is incomplete. ...vatapada neminatha Swamek ku kuduthom evai payanthebaraa... The archaeological reports also show that many Jina idols were found in that site. Even now ancient Jajna families live around Mylapore and narrate the fate of the Lord Neminatha Temple handed down to them by their fore-fathers. Antiquities of St. Thome and Mylapore, pages 74, 175.

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Mithila- The Heart of Jainism MD. AQUIQUE Mithila, variously known as Videha and Tirabhukti consisted of the erstwhile districts of Darbhanga, Muzaffarpur, Champaran, Saharasa, Purnea, north Monghyr, and north Bhagalpur, as well as the Terai under Nepal lying between the district and lower ranges of the Himalaya. She occupied a very influential and unique position in the body-politic of Aryavarta and her contribution to Indian civilization is considerably more remarkable than that of other parts of the country. Mithila played a very significant part in the history of Jainism for centuries, because Mahavira, the twenty-fourth Tirthankara of the Jainas, and commonly spoken of as "the founder of Jaina Church", was a scion of the noble family of Vaisali where he was born and had spent the early part of his life.1 Vaisali, the ancient seat of the Licchavis and the erstwhile capital of the republican Videha? is important not only on its antiquity but also on its association with Jainism. Vardhamana Mahavira, one of the great leaders of Jainism, was born at Kundagrama, one of the three districts of Vaisali: and belonged to the Jnatrika clan." He, therefore, came to be known as Vesalie or Vaisalika meaning a native of Vaisali, or the firs citizen of Vaisali. His father, Siddhartha, was the chief of Naya clant (Jnatrika clan) whose wife Trisala was sister of Cetaka, king of Vaisali. She is called Vaidehi or Videhadatta, because she belonged to the ruling family of Videha and hence Mahavira is also known by various maternal names such as Videha, Videhadatta, Videhajatya, and Videhasukumara. It is thus evident from the above accounts that Mahavira was an inhabitant of Vaisali (from his father's side) and a citizen of Videha or 1 U. Thakur, Studies in Jainism and Buddhism in Mithila, pp. 80ff. 2 For historical account of ancient Mithila, see U. Thakur, History of Mithila, p. 2ff. * For details of Vaisali, see Ibid., Chap. III. 4 Hoernle, Upasagadasao (Bibliotheca Indica series), pp. 3-6. * Sutra Krtanga, 1. 3. & Acaranga Sutra, 389.

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APRIL, 1978 Mithila (from his mother's side)." According to the Jainas, Mithila or Videha was included in the Jaina Aryan countries. These countries were known as Aryan for it is said that the Titthayaras, the Cakkavattis, the Baladevas and the Vasudevas were born here. These great men are said to have attained omniscience in these countries and by attending to their preaching a number of people were enlightened and had taken to ascetic life. In Vaisali Mahavira is said to have had a large number of staunch supporters and followers among the Licchavis and the Videhans.9 Some of his followers appear to be men of the highest position. We are told in the Buddhist literature that even during the life time of Buddha, Mahavira had a great influence on the life of the people of Vaisali and Videha.10 Besides Mahavira, Vasupujya, the twelfth Tirthankara, is said to have attained his nirvana at Campapura (Bhagalpur) and Naminatha, the twenty-first Tirthankara was born in Mithila. Mahavira himself is said to have spent twelve rainy seasons in Mithila." Mithila or Videha, therefore, has a much greater claim on Mahavira whose personality and teachings rapidly built up Vaisali as centre of Jainism and of the spiritual discipline and asceticism upon which it was based. Besides the blood-relationship, which Mahavira had with the Videhans as shown above, there are certain other indications in the Jaina canonical texts which definitely point to the Videhans taking great interest in the Jaina Church. Nimi (or Nami or Nemi), the founder of the Janaka dynasty of Mithila12 is represented in the Jaina Sutras as having embraced Jainism. We are told in the Uttaradhyayana Sutra13 that 'Nami, the king of Videha (Mithila), humbled himself and eulogized by Sakra in person, left the house and took upon himself Sramanahood.14 On the basis of these evidences, we can safely say that if not all, at least a section among Videhans, were ardent followers of this faith. Apart from the Videhans, the Licchavis along with the Jnatrikas must have come directly under the influence of the teachings of Mahavira. The cases of Trisala, Siddhartha, Cetaka, Cellana and others suggest that the Licchavis had a distinct sympathy 127 7 For details of Mahavira's birth-place, see Jacobi, Jaina Sutra, pt. ii, (SBE. Vol XXII, Intro. X-XII); Stevension, The Heart of Jainism, 21-22, 28; also see U. Thakur, Studies in Jainism and Buddhism in Mithila, pp. 81ff. 8 J. C. Jain, Life in Ancient India as depicted in the Jaina Canons, 250-51. B. C. Law, Mahavira, p. 7ff. 10 Vinaya Texts (SBE. XVII), p. 108ff; also see U. Thakur, op. cit. 11 Kalpa Sutra (Vide B. C. Law, op. cit., p. 32ff) 12 For details of Janaka Dynasty, see U. Thakur, History of Mithila, Ch. II. 13 IX. 61; XVIII. 45. (SBE. XLV, pp. 41, 87); also see Meyer, Hindu Tales, 147-69. 14 For different views, see U. Thakur, Studies in Jainism and Buddhism in Mithila, pp. 98ff.

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128 JAIN JOURNAL and respect for the Jainas. Furthermore, Cellana, one of the seven daughters of king Cetaka, was married to Bimbisara, with the result that both of them became ardent Jainas.15 And the other six daughters of Cetaka who married to different kings are also said to have been strong supporters and followers of Jainism.16 Campa, the capital of Anga (modern Bhagalpur, a part of Videha in ancient times) was yet another important centre of Jaina activities where Mahavira spent three rainy seasons and where Vasupujya, the twelfth Tirthankara was born and died. There are signs of old and new Jaina temples of both the Digambara and the Svetambara sects built for Vasupujya and other Tirthankaras,17 We are told in the Uvasagadasao and the Antagadadasao that there was a temple called Punnabhadda at Campa in the time of Sudharman, one of the eleven disciples of Mahavira who succeeded him as the head of the Jaina sect after his death.18 It is said that the town was visited by Sudharman, at the time of Kunika Ajatasatru who went there barefooted to see the Ganadhara outside the city which was again visited by Sudharman's successors.19 It may thus be rightly said that it was through the ruling dynasty of Vaisali or the Licchavis that Mahavira got solid support from all directions in his early days, and "it was through them that the religion of Mahavira had spread over Sauvira, Anga, Vatsa, Avanti, Videha and Magadha, all of which were the most powerful kingdoms of the time".20 The Buddhist works, therefore, do not mention Cetaka, though they have a lot to tell us about different aspects of Vaisali in general. Jacobi, therefore, rightly suggests that "the Buddhists took no notice of him as his influence...... was used in the interest of their rivals. But the Jainas cherished the memory of the maternal uncle and patron of their prophet, to whose influence we must attribute the fact that Vaisali used to be a stronghold of Jainism, while being looked upon by the Buddhists as a seminary of heresies and dissent."21 The Jaina sources also tell us that like the Videhans and the Licchavis, the Mallas were also devotedly attached to Mahavira. The Kalpasutra says that the nine Mallakis or Malla chiefs, like the Licchavis also observed fast and instituted an illumination to mark the passing away 16 C. J. Shah, Jainism in North India, p. 88ff. 16 Ibid. 17 Dey, The Geographical Dictionary of Ancient and Mediaeval India, pp. 44-45. 18 Hoernle, ii, p. 2. 19 C. J. Shah, op. cit., pp. 94-95. 20 Ibid., p. 99; Dey, Notes on Ancient Anga, p. 322; Buhler, Sects of Jainism, p. 27. 21 SBE., Intro. XIII; C. J. Shah, op. cit., pp. 99-108.

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APRIL, 1978 of the great Jina. From the Antagadadasao we further learn that the Mallakis, alongwith the Ugras, Bhogas, the Ksatriyas, and the Licchavis, went to receive Aritthanemi or Aristanemi (the king of Videha?) the twenty-second Tirthankara when the latter had been to the city of Barvai. 22 And, this was also the case with the Ganarajas of Kasi and Kosala. 23 Bimbisara, Nandas, Candragupta Maurya, Samprati, Kharavela and other powerful rulers are also represented to have been associated with the Jaina Church of Mahavira in the successive periods. 24 During Gupta period and also later on Jainism flourished to a great extent. But by the 13th and 14th centuries A.D., the influence of the Jainas practically becomes non-existent in Mithila and the adjoining regions. 25 129 The creed (Jainas) has left a large number of antiquities which are scattered all over Northern India. But so far Mithila is concerned a very few remains are available, which do not help us much in presenting a connected history of Jaina art in this part of the country. Archaeologically, the modern site of Vaisali (a part of ancient Mithila) is entirely devoid of any remains belonging to this religious order. We have however, several references to Jaina antiquities in Vaisali and its suburbs in the Jaina literature. The Uvaagadasao 26 says that Jnatrikas possessed a Jaina temple, outside their settlement at Kollaga bearing the name of Duipalasa. Cetiya is the term used for Jaina temple which according to Hoernle means "properly the name of a Jaina temple or sacred shrine, but commonly applied to the whole sacred enclosure containing a garden grove or park (ujjana, vana-sanda or vana-khanda), a shrine and attendants' houses."27 This religious establishment might have been kept up for the accommodation of Mahavira on his periodical visit along with his disciples to Kundapura or Vaisali. 28 Like the Buddhist tradition, the Jaina tradition also refers to the practice of erecting stupas over the ashes of the Jinas. One such stupa existed at Vaisali dedicated to the Jina Muni Suvrata.29 Stupa worship 22 Barnet, The Antagada Dasao and Anuttarovavaiya Dasao, p. 36. 23 For details, see C. J. Shah, op. cit., pp. 108-111. 24 Ibid., 112-86; 204-16; also cf. Report on Kumrahar Excavations, 1951-55, pp. 10-11. 25 For details, see U. Thakur, Studies in Jainism in Mithila. 26 Hoernle, i, p. 2. 27 Ibid., ii. p. 2, fn. 4; For different interprecations of this term, see U. P. Shah, Studies in Jaina Art, pp. 43-55. 28 C. J. Shah, 106. 29 Avasyaka-Curni of Jinadasa (c. 676 A. D.), pp. 223-27, 567.

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130 JAIN JOURNAL in Jainism seems to have been a predominant feature. The Avasyaka Curni30 while refering to the above stupa at Vaisali, gives the story of the 'Thubha' in illustration of Parinamiki Buddhi. The Avasyaka Niryukti31 merely gives the catch-word, 'Thubha' "which shows that the author of the Niryukti knew of the stupa of Muni-Suyrata at Vaisali."32 According to some scholars, it would be a mistake to suppose that Cetiya in the Buddhist passages of the Mahaparinibbana Sutta33 and the Digha-Nikaya34 referred to funeral mounds of stupas only of Udena, Sattambaka and others. 35 The Bahuputtika-cetiyam in the Mahaparinibbana Sutta may be said to be identical with the Caitya of the same name at Visala (Vaisali) and Mithila referred to in the Jaina Bhagavati and Vipaka Sutras. This Bahuputtika or Bahuputrika Caitya was dedicated to a goddess of a name who was a prototype of the later Buddhist Hariti. "Some of these Buddhist Cetiyas, were, therefore similar to the Purnabhadra Caitya described in the Aupapatika Sutra, 36 called yaksayatana after the well-known ancient Yaksas, Purnabhadra and Manibhadra by Jaina commentators. The description of this Purnabhadra Caitya, as given in the Aupapatika Sutra37 supports more or less the interpretation advanced by Hoernle stated above. It is said that this Caitya was, in the Udyana or park, called Amrasalavana, situated to the north-east of the city of Campa. It was very old in age, recognised by people as ancient, famous, praised everywhere, and jnata. 38 At Vaisali, recently an image of Mahavira (in black basalt stone) of the Pala period was discovered, which is now kept in a modern temple situated to the west of Vaisaligarh near a tank. This image is now respectfully worshipped in the name of Jainendra by the Jainas who flock there from all over the country.39 We have reference to another Jaina image discovered in Vaisali in excavation.40 Moreover, innumerable clay-sealings and self-impressions of more than 120 varieties, mostly of unbaked clay were found by Dr. Sloch, Spooner and others in course of excavations at the site. Jainism undoubtedly had a very great influence 30 See U. Thakur, Studies in Jainism and Buddhism in Mithila, p. 98ff. 31 Vy. 949-51; Haribhadra's Vrtti, 437; Avasyaka-Curni, p. 567. 3* U. P. Shah, op. cit., p. 62. 38 Chap. III Sections 36-37. 84 II. 113; also see Law, Geography of Early Buddhism. 36 U. P. Shah, op. cit., pp. 55ff. 36 Ibid., 55. 87 Sutras, 2-5. 38 U. P. Shah, op. cit., p. 55; for details see, U. Thakur, Studies in Jainism and Buddhism in Mithila, p. 103. 39 See U. Thakur, Ibid. 40 P. C. Raychoudhary, Jainism in Bihar, 99,

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APRIL, 1978 in the area during the period to which these relics belong. But no definite evidence of Jaina antiquities can be ascertained on the basis of these huge finds. 131 43 Besides Vaisali, Jayamangalagarh (North Monghyr and a part of ancient Mithila) is popularly believed to have been an ancient seat of the Jainas,11 though we have no definite corroborative evidences, literary or archaeological, to support or reject this traditional view. The Mauryan ruler, Samprati, is also held by tradition as a great patron of the Jainas and builder of the numerous Jaina temples42 but unfortunately no remains are extant today." In the case of Bhagalpur, the ancient Anga Desa (some portions of which definitely formed parts of ancient Mithila) we have a few Jaina antiquities. Mandara Hill is supposed to be one of the sacred places of the Jainas. It was here that Vasupujyanatha, the twelfth Tirthankara, attained his nirvana. The top of this hill is a great object of veneration for the Jaina community. The structure is said to have belonged to Sravakas or Jainas and one of the rooms still contain a carana. A few other Jaina relics were also found on the top of the hill.44 Karnagarh hill near Bhagalpur also contains numerous ancient Jaina relics. We have a reference to a Jaina Vihara to the north of the ancient fort. Thus in the light of the above stated facts we can say beyond doubt that the torch of Jainism which was lit up in Mithila has kept burning in the state of Bihar as well as in other parts of the country. 41 For the antiquities, history etc. of Jayamangalagarh, see G. D. college Bulletin Series. Nos. 1-4. 42 Brhat-kalpa-bhasya, Vol. III, gathas 3285-89ff, 917-21. 43 U. P. Shah, op. cit., p. 6. 44 Beglar, Archaeological Survey of India, Vol. III; Qureshi, Ancient Monuments of Bihar and Orissa, (Section on Bhagalpur).

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Ovation to Jainism A BOUQUET FROM THE PRESS Within the boundary of a material civilisation, the world of longing and desire, our life yearns for the Elysium of freedom and, thereby, the glory of realisation of the self. Indeed mankind has received such shafts of light from time immemorial which illuminated the world in their own perspectives. Thus, the religion of the Nirgrantha played its vital role in the changing phases of Indian history since Mahavira and earlier times. The vast number of Jaina monuments, sculptures, paintings and manuscripts will vouch for the importance of the religion in Indian Society from ancient epochs. Though such themes belong to the purview of archaeology Jainism as a religion is still fresh and inspiring to those who like to discover the meaning of life in noninjury. At present the literary activity of certain writers are gradually indicating a path to a lost horizon, the radiant valley of Jaina ideology and contemplation. Amidst the frosts of an unkind wilderness this is the way of the Kevali. Well-meaning articles and news-items are now appearing in newspapers with their valuable imports. All these reflect the hopes and appreciations of writers evincing, as it were, the knowledge and devotion in man. We are modestly presenting here such a bouquet from the Press. We shall be extremely grateful if this collection is liked by our generous readers. - Editor

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SEASE brought it from Murshidabad-a Jain settlement in Bengal for a fairly long time. As he had no son, he made a gift of his house in which the deity had been kept to the Jain community in Calcutta. Jains called the place Charder. asar, where the image of a Tirtha. nkara is kept for worship in a re sidential building. In historic Calcutta, the signi. ficance of the .cooperative ap. proach to problems had even then been realized and the word "Pan. chayati" was appended to the name of the temple when it was founded A board of Trustees eleeted by Swetambor Jains manages the temple and its properties which have gradually increased through donations, subscriptions and endowments. At the altars in the Jain Swetamber Panchayati Mandir is a galaxy of images of Tirthankaras. They are mostly decorated with silver angis (ornaments). Calcutta has about eight import. ant Jain temples of the Swetam. ber and Digamber sects; three are in Gouribari and one In Belgatchia. A Tirthankara of the Jain. religion is one who. alter attainment of perfection iluminates the world and its inhabitants through his life and teachings. To the Dadaji temple garden at Gouribari, the image of Sri Dhar. manath, the 15th Tirthankara is cartied from the Cotton Street Mandir for its annual short stay during the Kartick Purnima in October November. The Swetambers carry the image in a silver throne on their shoulders. Among the images in the Cotton Street temple is one (of Sri Adi path) which it is claimed. 15 1,000 years old and another (also of Sri Adinath) 5110 years old. Seth Aumolakchand Parruck. R business man of Bikaner. came in 1855 to Caleutta, where he settled. Ho commanded respect among members of the city's merchants and took the initiative in vesting the management of the temple in the hands of representatives of the Jain community. From then the members of the Parruck family have taken an interest in the tem. ple and its management. The Jain Swetamber Panchayati Mandir In Cotton Street, Calcutta, whose 150th anniversary will be oelebrated on Sunday. -Statesman. JAIN TEMPLE NOW bloanda" les management 150 YEARS OLD 789 By a Staff Reporter TYUCKED away in Burrabazar's busy Tulaputty stands Calcutta's first Jain Swetamber Tirthankara temple, whose 150th anniversary will be observed on February 7. Celebrations in connexion with the event are already in progress. The The Jain Swetamber temple at Makrana (Rajasthan) stone 139. Cotton Street. was a two storeyed building in the second de. facade of the building cade of the last century, Dhiraj seurice Singbjee Johury, who Adinath the dun surroundings. 1810 the image of Sri Adinath. the first of the 24 Tirthankaras, in it. Facsimile of the special stanip to be issued by the Posts & Telegraphs Department on November 13 in honour of the Saint Mahavira during the 25th centenary year of his Nirvana. The temple at Pavapuri in Bihar, where Mahavira attained Nirvana, has been adopted as a motif.

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STRE STATLAN API ME A 25002 Nirvanaa Mahavira ANNIVERSARY OF A STATESMAN SUPPLEMENT JAINISM IN ANCIENT BENGAL TAIN LSM As the religion of the ed by the bleak topography at Jain nya gapatas. As regards the Palatpar. 11 possible that the f ly estabished their the Nigrantha bes a distinou ve A1 by the rudenes of the ville religion of the Nickranths in great temple with its terraces especially in the northem, but hulart in the Indian civitation rers who failed to comprehend the Bengal in early historie tires and the paved platform in the en and eastern par t he for centuries belor the Christian deep serenity of Joul which mention may be made of an in centre was inspired by the. By coentry er Reprenning on institution of would not produce fuppleby.cription from Mathura dutiny balle construction of Jain ought for alle perfect how either violence or element of na from the 2nd century AD, which shrine conforming to the stehit n n edge of Comitast of the tus ture. He moved lit. conguere in all probability refers to Jalo tectonic type of a Cbaurukh : ducine in Den 33tion of rebirth Jainish o to avoiding the mirage of earth Such a monk from Bengal. peshon was made by. We man.Cupti per lor er during contribution not only in pleasures Orta cheios. , appears. the 39 K N Dikshit. the excavato One of the most intportant re- this connexion the eld of inquiry but also in journ of Mahavire in Bengal was cords on Jainism av pros K SA rescecto art and literature. in Bengal 1. Mainly confined rawaty. we should also te so lonely high the copper plate inacription from n inte amunt uine lands far Since Rishabhanathe who w particular true o! Con from ha em Land rich with cor citler and Paharpar (Rajs... s eil in Bangla.temples d Pean er in eds from landa rich with corn urma Dated in the Gupta c been praised in the R a rta which may be - des ADH ecard. which may be described war, in 189 147- a r.he The Jain religion warmly er to "n, the Bhagavate the succession of n er or i mage TODIR T..thankarns ar Jinas has epite. tablished in Bengal in the Mauregift of land by Brahman couple dopalloku Chaumukha shrines 4. Par mind the riberation of font nym. yan period more than two thous for a Jain Vihara at Mata Cohali. Kankura Burdoped. Puhe B ring the glory of Inner gical and Mars The Kathakes The Vihara, le, the monastic esenzated by Dr RC Maj tistih within rreh mural dur. Daces 1943. page 5913 of history prekrves tradition that the tablishment. belonged to the fol. from Daput emne wiwath the maiesty of preceptor and want, Bhadravaho, lower of Nirgranthanatha Acha perception the pity that Kevall Bengal has s e e Followers Of Jainism who was contemplary of Chan. Tys. Cubanandin of the Pancha her ownThough the religion dreupta Maurya, was horny at supa section of Banaras. On A s it be been attested by the tayotsarga ar media .The of the grantha was nest brea. Devako! also known as Kotivarse, the site of this ancient Jain Chinese piterin Hiver Ten seurtured slabs croin Swahur ched y Mahavira in the 6th cen.it North Bertel. The place Vihara was later on, erected there Mad been a face puinaer Danaipur and Set Deus Hur Dr BC interent idenle are identined with ancieni Bangarh in Buddhl:1 monument of outstand. of followers of Jainism in Beti ai dwan districtl. with their ' le nating from the fount of pest R West Dinaipur district. Alter Bhaing plan and design which is in the 7th century AD At the bold cum notion and peal Ihalon should have moved one. drabet he disciple, Godass, CE been tid bare by excavation of time the Nor th probable -einarkable examples ration through. centursen t ahl bed 10. Order known A n ther Tirthankaras. Par. God smagana. Arvong the A:nong the timebatures brane WA I Neminatha before Mahaches of this ordersplit up from Arved in kayotsary attitudo v far di avered in Bengal the its h e to an age close to the main church, the three nasled it. orge of Tir bankee Ch. o ctom999099950054000 draprabha at Paldira n a district he e ldatle undert conformity with de vera art that existed in Menbur keer ny in the oth Ced AD Ry P. C. DAS GUPTA, Director of Archaeology, West Bengal Wonoso b oonoton the thread of watory. It may amraliptika, Kotlvarsive and Jaia Sculpture For pilgrion tooni ar Icon plaart ut the Meranti - levant seulptures of orch' ficence are being preserved the Indian Museum, the meth Museum of Indian Art, the 16 Archaeolgital Camery of Weal Bengal and the Vandhya Saya Parishad in Coloutta and the Varendra Research Sostety, 24shatit Valuable Ja talpit niso belong to the Palactim Purarehand. Nahar the Anital Museum The election of KY das Duttaat Jatana na Ma pesented to the safe Arche logical Gallery als includu wu be imples of Jain Tulpture Besides the rebeture w Purulia which must have a stimulated by the activity of Ile Niterathas mention may be made of the brink temple of Fat-D lyg near Motari In Burdwan N. trict which willy la with f ello The tumline turret - the temple at dat. Deu. Elya minto one of an are hope tural development and from the Orisan prototype A Bera. be recalled that of the 24 Pundravardhaniya videuy be Tirthadaras, Rishabnaha longed to Bengal. While, Tamrat Nahavin n ed the. NIT VAI pti reters to the ancient city. of the are of the ammuia hi parl Tamral pla which lies burikiara, 1. the mount of Parived at modern famluk on the Rupnatha in utern Indiu lundid Rareyn in Midnapur distract the in picturesque Landscape of other two obviously belonged to Hezentah distret rinse to WORE the northern part of Bengal eny. bergo, the hill as bolh an dyering the ancient Kouvare and lie and holy socialion 10 Pundravardhana sacred to the Jains The ritaretur from caras Influence In Bengal times thow deep knowledge and 1Atimacy of Bengal. Thus, among Thus, it will be found that the her innene Sutie manna Vigr as one of the Bhazava Nirgranthas gained a strong ground he is important peline palities the nee of the teve al Mury. As Bensales rly as the Nahajanapaces which nourished 19 Inden during the advent of Mah an emperor culin Tom Patalivira in the 6th century BC putre Asoka was well aware of It von known that Joinism the popularity of the religion o! had its historical oryginant To the Nirgrantha and the institurycence in eastern ladia Evet lion nf the Aavikas. He honoured Piry who was prince of Van diverse religious schools with a CROIN wclared his ute sod ipl the Buddha in Dredilection or the doctrine of ritual glory with regions or com sounlry distin. Fred by present Bihar ars stu.shed by the age-old civila Kshatriya Kundapur near lien of devaworshippers, As for and chevang Nirvana! Tawi Beby the Divyavadanareers purl rahavia produced a lecend to the Niranths of Pundraver. af en neipplom the Past Aydhana Suring the lewe. cording to the Athern Sutano Aroka 11 may be noted that personally vultent e para very recently terracotta votive thim i kplaque visualizing the acid Bhumi wa Bengal whee and the Triratna Aanked by what appear to be a good ha bera unearthed at Faratka in Murshidabad datrict On A wandering menden Aviati and slipt:prank crounde ned to be the keval. Vahavire the opin 11 dalabir Lobe riperienced tea harap + the Maurve-Suota period The Diaque rea, Not only she chiens tecoils the try to the mot at the ch and cui fjalice The fall of the Pale ampte grid iseen pothics ann cui ten the pero JADI in Beneal Ther mal seriod the law al introduced to the re. gion by w mmigrant froir weten die S charc 30mp relics of ancient H ot and faith which have been trie pd tant in the reluctant e Saraks of the western Sierade but so in the mulico the Andhutar seun of the Achern Sutra Great Hordship Pedoprad, Palbums, Perala, crca 11th century AD.

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(12) Amrita Bazar Patrika, Wednesday April 14, 1965 .MAHAVIR JAYANTI DAY Parswanath Temple -dignity and beauty Paranth Temple. Calcutta, one of the loveliest pieces of religious architecture in India. A special study by statt photographer Panna Sen. Dharma is perfect harmony. 'Kill not, restrain and give thyself to penance this is dharma. -Lord Mahavira jain information Bureau 36, Bedrides Temple Street Sponsored by JAIN BAWAN Space donated by INDIAN SILK HOUSE An image of Tirthankar Mr. Abu Temple Gujarat. The beautifully sculptured ceiling of Mr. Abu Templa Gujarat. This temple craftsmanship at its best. HILLOR Dadaberi Badridas temple. Calcuan. PHOTO FEATURE lain temple in Somnath Patan in Gujarat.

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quote Burar Petrika, Monday June 4, 1% This statue of Lord Chandra Bhanu (Right), the eighth Jain Tirthankar was discovered whille digging earth at Kolaghat Midnapore. Eighth Jain Tirthankar's statue found wor o noundation of the Dan went to Kolaghat on Sunday Highway Bridge over the river at to see the statue and get the exKolaghat, Midnapore. perts' opinions regarding its iden. Though the statue looked like tity. Lord Buddha apparently the local members of the Jain community On archaeological examinations claimed it of the eighth Tirthan. Prof Bose and Sri Saraswati inti: kar and demanded that the statue mated to the local people that the of their Lord should be handed statue was of the eighth Tirthan. over to them. The P.W.D. autho- kar Lord Chandra Bhanu which By A STAFF REPORTER rities, to avoid disturbances, was confirmed by the crescent sign A white marble statue of Lord handed it over to the local Police at the bottom of the statue. The Chandra Bhanu, the eighth Jain Since the statue had created a sculptural style of the statue inTirthankar was recently found weighty archaeological interest dicated that it bad been craved in trom a depth of about 30 ft. be- some renowned archaeologists and Bengal low the bed of the river * Rup. State Ministers including Sri K. N. Later Sri K. N. Das Gupta, West narayan Das Gupta, Sri Bijoy Singh Bengal P.W.D. Minister, declared The statue, 2 ft. high and 20" Nahar, Sri Syamadas Bhatta. that the statue might be handed wide, was discovered by the charya, Lady Ranu Mukherjee, Sri over to the Jains provided they P.W.D. men while they were Sarashi Kumar Saraswati Prof form a trustee to enshrine and Nirmal Kumar Bose and Sri S. K malntain the statue properly (3) National Council Amrita Bazar Patrika, Saturday May 26, 1973 for Jainological studies planned NEW DELHI, May 23 National Committee for Comme attached to a district Nehru Youth The establishment of a National moration of Bhagwan Mahavira, Centre, will be set up in each Council for Jainological Studies presided over by Prime Minister state. and Research is one of the mgh Mrs. Indira Gandhi. President V. Rural library centres, also alla lights in the detailed programme V. Giri is a patron of the national ched to selected Nehru Youth drawn up for the celebration of committee. Connes. will be formed in tne the 2500th anniversary of the Nir. states. vana (salvation) of Bnagwan The celebrations programme in Publications on the Ife and Vardhamana Mahavira, founder of cludes the construction of a mo- teachings of Bhagwan Mahavira Jainism, in October / November nument at Vaishali in north Bi ai. and on Jain art, architecture and 1974. the birthplace of Bhagwan Maha litrature will be 'undertaken. Ex The programme has been for- vna and the developmen . hibitions, meetings. radio and T. mulated by an executive com- "Vanasthali (sylvan retreat) in V. talks. release of documeniary mittee under the chalrmanship of south Delhi to be named aftei the films and commemorative postal the Union Minister of Education. Counder of Jainism. s.amps and aiscussione in univer. Prof. S. Nurul Hasan. It follow Twenty Bal Kendras taking the sities and academic bodles will al the guidelines indicated by the name >> Bhagwan Manavir, each be part of the programme .

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Tirthankar IAINISM WAS known in caves essentially for the slay of good work may be perOrissa oven before the ad- of the Jain monks. formed in these days because vent of Sri Vardhaman Ma- Jain creed has had its im they are known ts Kalyanaka havira, the last Jain Tirthane pact on life-style of the days. If we look for the kar (Pathfinder) who was Oriyas. Vegetarianism is prigin of these usages. we will Buddha's contemporary. The deep-seated in the rural areas, have to go back to Jein clasfirst Jain Tirthankar or the Worship of the Bata trees sics. According to the Jainism founder of the Jain Creed was (Ficus). Kalpa.-Bata Social on The Second day of the full Rishava Deva pronounced as custom are drawn from Jai moon in Ashedha the First Rushata Deva in Utkal. The nism. Parables and some Tirthankar Raghava (Rish-1 large number of ancient im- of the folk tales of Orissa are ava). was conceived. On this ages of Rushava Dera found apparently drawn from the day each year Chuff ya Jatra in different parts of Orissa re- Jain perubles which are of or Ratha-jatra is clebrated, mote from one another indi- linillers age. Ancient Oriya Many believe that Lord Jagarcate that Rushava Deva was literature including the Maha nath is the symbol of Rushava. very well known in, Orissa. in Orissa bharat of Sarla Das is deti SQ on that day Jaganath's Rushava Devu is still installed nitely coloured by Jainisi. Rotho-Jarra is obseryed. ACin some of the Jain temples of The story of Jat gaathe in the cording to some Jain classics Orissa for centuries. Oriya Mahabharat of Sarla Roshaya was conceived on the Jainism had a great hold on Das is definitely an ancient fourth day of the full inoon in Orissa for centuries. Jain parable in another shape. Ashoda. The conteplion period Jain an- Works like the tiquities have been found in old Byurla. was nine months and four Charit, Ramputha have defidistricts like. Maurbhunj, Huys. So he was borh on the Keonjhar, Cuttack, Puri, Bala nitely a strong Jaina favour eighth day of the moon in Chaitre month. Oriya Bhagavat in some chap That sore, and Koraput. The anti- day quities are ancient images of lers repeat Jain ideology and Rushava's birthday is obserthe Tirthankars, Jakshis, Jakcode of domestic life. ed in Bhubaneswar as Retheshimis, Chaityds etc. There are Jatra. Jain shrines with images of But Jainism in Orissa very Like the Srana-Jatra the Jain Tirthankars old and mee briefly touched here has a Sathing ceremony) of Lord dern in Bhubaneswar, Cuttack deeper impact on the religious Jagarnath, the Jain deities also and Chauduar and have their Abhiseka and Snana other he of the Oriyas. The two minor Orissan religious creeds ceremonies. The places. custon, of of Mahima Panth and colouring the Lord During the time of Jagarnath's King Kharavela in the First or Se- 13 Arakhia Panth have beert eyes and the Nabe Jaubang deeply affected by the Jain so dress after his Sena remind cond Century A. D. Jainism faith that they could be des one of the same with the Jin was the state religion. King idols: cribed to be the offshoots of There is nothing Ashoka's spr: grandson Sampriti Jainism. In this article we dal to colour in Jakarnath exwas .Jain and had given the a shall discuss the affinities be cept his eyes, great encouragement to the tween the Jagannath cult prea The name Jaganath of Jaspread of Join cult. King 'valent in Eastern India as a gannath itself is Jain in origin Kharavela and his descendants cult under Hinduism and Jai The Jain lexicon Rajendra had the famous caves in the 1 Abhidha hills Rajendra Vol 1v1 of nism. The points of amunity Orissa. Khandare so many and so intimate Page 1385 mentines thet the giri. Udaygiri and Nilgiri name Jagatnath inade 15 that one may out Apliet with legitimately. a large be consider if Jagarnath cult is name of Jineswar or Adriatik Bumber of Jain images sculp-. really not a by-product of Rushay. The Batata - tured on the walls of the Jainism, which is the olde: niyan in the Jagannath terncreed. "Jagarnath cult is not ere gome principal ceremonis, ple seems to be the symbol of as aid OS Vaishnavism or associated with the Jagarnath Rustava Deva's tree. The Latd.-1935 Phone-35-2224 Shaivism and is essentially cult. The deities are taken Neelz Chakra of Jakarnath confined within Orissa with but in a decorated chariot the symbol of Rushava's some spilling over to Bengal pulled by people in the main Dhana Chakra. Wherever in and Bihar. Puri is the land of road (Rdtha-Jatra.) The des India Lord Rushava is wort Jagarnath as the great Jagar- ties are bathed ceremoninue ties are bathed ceremoniously shipped, the place is known as nath temple is located in Puri. (Shan Jatra. The body of There are some Jagarnath the deity is changed and a Rajasthan so well known a leading scientide tonthly 'ot temples in different parts of fresh nage is substituted the Jains, is known 45 Cha India Bihar (Jagarnathpur in Rancht (Naba-Kathar and Prun Aukshetre Anandapur 10 Subscription : is well known, the Heavy Pratistha) Keonjhar district where Ru. Annual Single Copy Complex Thachineries are 10 The Ratha Jarra is deady an shara was worshipped 30 Inland Rs. 24.00 Rs. 2.08 cated here, and ruoi the Bengal (the idea taken from Jainism The Other Chakrukshetro 45 Shininga Foreign 6a Jugarnath Ratha Jetra of Ma- stracture of the Ratha ar at of Jakarnath 180 S 16.00 $ 1.00 hesh Village is famous). But chariot is like Jain Chaitya. known as Chuks valia. The Lord Jagarnath is not a deity In Puri and Bhubaneswar possibility of it being the The Secretary. as widely accepled in Hindi Ratha-Jutra is performed in Pithasthana uf Rushavsdeve ut INDIAN SCIENCE NEWS India as Shiva. Parvati or the second day of the full an earlier time is probable. Vishnu. The form of the moon in Ashadha monta Hindu religion is eclectic and ASSOCIATION handless bust of the deity is (Julyi and eighth day of the issurmised that Ruslava also peculiar. He is always full moon in Chaltra month Deva Fas adopted as Lord Acharya Prafulla Chandra worshipped along with Bala- (April). These two days are Rood, Calcutta bhadra and Subhadra. There considered saered. Any type P. Rns Chaudhuri SCIENCE AND CULTURE THE SUNDAY HINDUSTHAN STANDARD FEBRUARY 10. 1974

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anibtii far.Apr 16 1 | klkaataar jain smprdaay' lphaaj yt dit netaa| smmti - mh, akshii naa bhArata ni lyakAmA mAnanA emtaa sn / ei prkaar klki m y' klkaay' prdhaan shhute taal, laal, sbshesse liy' 1952 saale gnneshl kaataar mey'e saaraa bhaarje naa bikaal biksse shikhi aar ulpe- kaapdd', ne, mshlaa, re-jhur`bhe sngge kii k niti| 20 jn tiirth uphstr diy'e ky'ektti k. e shhrle pricit| kintu sei paatter kaarne / aakhik sikt kre ti' shobhit saadhaa mshiy'gulir nksstr| eder mdhye prkhyaat bykti / - ei st desh-bidesher theke atynt sil ebN miiy' dik paashe aache sundr gaan, 'mpnn ublaal aahttaa, kmishn nipkder jaanaa uci ye, ei shhr leke r'ei rkssnnshiil| ei nirbhidh- jlaashy' o bipraamaas| lkss lkss ttaakaa pc, arthniitibidaay' suraa caa saa te anytm shresstth jain taar' bhojaa maansseraa shhrer bdd'baajaar, byy'e bihaarer preshnaath paahaadd' an praabndhik chdi riy'aa, smaaj-sNskaar kaaele shaanti o hiNsaar paaettaadhaa cipr, maanniktlaa, jaasaako, jodd'aa krnne tairii mndire prtaai sh - paatiprsaad jain, bikhyaat citrshil| ekaa aalaaekit| priy' gaan gaan, shaaebhaabaajaar anycler baasindaa| naathiiraa ddi| bigt shtaagiitei bep* gnnpnn loy'aanii, jgti bidaay' lp aamaan, mhrmer emii, shokdkssinn klkaataar bhbaaniipur o kaaliighaatte gaahiy'aar ttraam bhipaaer kaar'e dishtbr pshcimbngger praaktn up-khymntrii tin # r'ue gaaebinde adhine shikh besh kichu gujraatt jain pribaar pngkhii naignn 18 bighaa jmir upr siN naahaar, brtmaan o em el e kaamy' paaebaar' che ulekh aache| maaraaey'aadd' riliph saaesingi, gdd'e tulechen mndir| ml, khrgaaes, raamk raaeg ny' shiksske dol kaantik maase hy'e baajpthe mhaa-gr`esstth klaaprissd, prtisstthaa sh phul-phl shaaebhit laal rnger sy' ullekhyaaegy| klkaataa theke kaaen smaan taa, ghaaedd', hy' aar baajndaar shaaebhit | mndirtti absrpn o duttir din prkaash kre thaake prti maase naa | preshnaath michil, anekttaa yen ****** jii len********************** upbhaaeger ek dl prmnnl| rukher ptrikaa, shrm hil ab hinduder yaatraar mtn| khey' l , | ati niki bissy' bikel 3 ghnnttaar jny maatr bhaartii ebN 10 jn dhre iNy'e| | pr'e bhr'i kr'e selin jain maadhr`******************** mndirer drjaa khaaelaa thaake| shhrer maasik nai pl| se | dhrmer maanuss| gt * dshker * bibhinn pul (ytti haai skul ebN sphre praaciin den| . sbcey'e praaciin jain mndirttir by's naattk ll, prem cllish ei saajer maanusser sNkhyaa du| * asNkhy praaimaarii), haaspaataal tairiir 101 " 161 bchr| bdd'baajaar stynaaraay'nn piker ekhaankaar bili / presh l ek baa / 1945 saaler c haajaar / ksse eder daan krnniiy'| pther paashe paashe 1805 saale ei mndi prtisstthaa gautm ml / abhiniit lai yaa maanusser brtmaan sNsthaa| ( asNkhy jain el-her kthaa nishcy'i 2 hy'| paabnaather 'pchitti mhaar`t ebN aacaarsh, phl, ph l , lok-gnnnaa knin bigt ripaaertt : * ele taat pthik bhle yaay' ni| mhaabiirer "tri-ytn" theke " baikaalike mn ken et bigt sre praay' 8 lkss| er mdhye """" ey'i klkaataa bin - - dh n re paag, lt, baablaa gm dshke baaNlaa bhaassaay' anti| upmaca pAnatara eka bAra naka | aay'ojner cessttaa clche| e prcaare naa baa naanaan srl, bl sh prti laaer` es si 25 haajaar jain| taajpt dik theke kr kssetr likhe mn kaataa shhre betaambrgnner sNkhyaai / ky'e tel likhner mngn klkaataa shhre betaambrgnner sNkhyaai bhaaelaa mey'e cessttaa hcche| paalne ek shin gaajii mishn - / gaja mnmr| mahAvIra * eraa prcaarbimukh| bibaah o niss tthaa besh| lii, r'aa clishkssner mdhye aache : paalner kssetre aalo besh godd'aa| tbe ettaa jngl chphniiy'e yaay' mill! ayss | 1 1 shikaarii desher ash| ' bhe ttey' mtn aamedaad theke siitte ebN giihaay' nij 'e er baaNlaadesher bhu maanuss ei ; tti kh < sdy aagt kaaen ek bhaandhaa, ei mndir gdd'e tulchen| ci ebN ' aaj prbhaati chiln| shhre ** shhr sb dhrmer shresstth yilm tumi| haaris jaaere ye ene diy'e gaa mi| haasil lkss l l - paalit hy' p p lsh| ke esse aay'e smpd nish * ei phaanggnne hinduder usb kmitti gler 'pnn mndir"| aar shsyr'u diir m pt n usb| shhre cai 24 / saaNtik sNsthaa| glite eraao aNshiidaar| sili upr paaetn / phaatik maase ar" | baaNlaadesher` ke bauddh o sttgnn kaaen baaNlaa anaarser chaatr kibepl en thekei preshnaath michil - pAnA agzina bADImA kaSiTha bolanAcA o maa ! e baa aain u vAIna utAkApAThAna jilAni aa o rniae aagt jainder nij ulr' a aache 24tm tiibnyc, mhaar'iiy' sy'e le je / a n t 4/ mA h t pre phire yaay' aane| anekttaa utto- " sATika mAnasa zAnada | a aa netaa naay'ikaa prsaad tin bhu jain bndher mtn| alr' shr' upt 5 theke| l e haa | shhr taai kaaere gr'i| pr'kt pribaare baaNlaa byaapk prcln dekhi, baaNlaay' byaapk prcln dekhi, kaim aadaalt taaNs dhlk aph sNnne any laa epril sey'ehe gti aner pksse sttiiy' prthm shtaabdiir kdd'shaar bdio ekmaa eder mdhy li priy' aabaas| pchtre caartti hN kai """ l ki baal| tt caan plit 0 mhr jl * naa| ken aagaa khaaibeler bngg bijy' baay' hindii| ne dhrmshaalaay' mshe ekhder cipur , se hil, prnny' ke | karanA bhraa| bhADAkATanako Tebama-bAbara nahazoba kA moTavAre-makA bhAgamA shje eger p k khaay' naa| ei ki lr' sr'u sr'r`e mne bhbn| ekhaane aay'e kheleder ashy 8i- khokaa, mshaal bishessbhaabe ukhe cek paalk aahaar, l-er nyaa kin re seddh ddiml| dl| baaen tke sNgrhshaalaa go| 5 i smprke aagrh , pli , ki aa n , nei e shilaamin dain s ek ptaakkss| bntriis ttepe shiitt maanbgnn nheser prtikssit bumaar siNh ese ekhaane anekkhaani| shaanti, nibhAnana devamAihAra cAra mimiklAyama no mAnavavA nivanAta vimAnAbAda geche / nb siy'aadolaay' maa saahaayye shhrbaasii maan bhaarter jain ' aa gsh, kiNbaa iNrej aam " e kii kendrg * sNgrhshaalaay' asNkh naarshii o hn any pksse maanusser aage theke| shje prmnn krte " ley' hai gl kigo sbhaa phke aay' kr hbe sei ewkhaar' jn prtinidhi| saar, biidi taa * kaar aache shhuler te sm tii. engnn kmi gaidey' o pAtra bhanakAlAta kAma mAla pasa pAnI-bArAmAna nikA s phey'| laathaar`de aah maare keni chil taa cihit kren| ti ke thaakaar shresstth pth| ydi ek zika vikalAmA kAnastojaba bhASA nivAlA me pricit| taa naa krte naa ele eitaar'e sr'u paap b l ne , aar taate pttn kkren| yaay' naa| kembine pshisstt 1 , ' e, si, naa, pe, tossii plaale 1 liilnaa, etti she er dutti gaar'ii kel| caar. saamgrik kl * saabaaer' ne nite| candana pAnAmA.mI mA mandira vyA va. bAnama- naravAlA mAnA gayA Dainik Basumati, a Calcutta Daily in Bengali, April 16, 1976. The article deals with the Jainas in Calcutta.

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yugaantr JUGANTAR hesptibaar 27 kaatik, 1381 * 14 NOVEMBER, 1974. yugaantr mhaabiirer baannii pRthibiir jny -raassttrpti shonlaam-14 pauss, 1381 (1 por' 1896 shkaabd) 30 ddisembr, 1974 29 ssttaaph riporttaar : klkaataa ddisembr- kaalobaajaarii dhoNkaabaaj| o beimaanir kaaj caaliy'e kebl msjid mndir baa gaaNjaay' yaaoy'aa arthhiin| bhgbaan mhaabiire 2500tm nirbaann mhosbe raassttrpti phkruddin aali aahmed blen ye aalokmy' jgter sndhaan bhgbaan mhaabiir diy'e giy'echen to shdher hindusthaaner jny ny' saaraa pRthibiir jny| tini blechen maanusser prti maanusser ye krtby aache taa skle paaln krlei as kaaj kdh hbe bhgbaanke paabaar shresstth pth premer pth| skl dhrmer prbrt kraai ekthaa ble gechen| aprjner kthaa naa bhebe kebl byktigt skhe-sbaacchndy 3 aanyc saaraa dee bhgbaan mhaabiirer jnmbaarssikii paalit prdhaan usb kendr bihaarer paaoy'aa priir jl bhgbaan mhaabiirer 2500 nirbaann mhosb uplksse aay'ojit ek dhrm sbhaay' raassttrpti phkruddin aali aamed bhaassnn dicchen| chbite anyaanyder mdhye mkhymntrii siy'aarth shNkr raay', raastaapaal e el ddaaraas, shikssaamntrii adhyaapk mRtyur byaanaarjii o es pi jainke dekhaa yaacche| phtto: yug maarther prnke bdd' kre dekhle mhaamaanbder prti shrddhaa nibedn kraa mhaabiirer pth grhnn krle| tini chilen| bhgbaan mhaabiir maanusske smbhb ny'| kennaa se pth taaNder blen nirdeshit pth ny'| raassttrpti blen taaNr baannii theke aajker khub smaajer ucit siddh puruss hte blechilen| prkRt shikssaa grhnn kraa| jnyaan arjn kre prkRt bybhaar k aamraa ye pthe clechi taa bhgbaan kintu sbkichu theke bishbaas haaraacche ebN prkRt bishbaasii hy'e| s mhaabiirer nirdeshit pth ny'| maanuss siddh puruss hbaar cessttaa krle nirdesh mene clen desher gA sndr smaaj gdd'e tolaa smbhb| "smaadhaan kraa smbhb hto| sbaagt bhaassnn den bijy' siN naahaar ebN dhnybaad jnyaapn kren shikssaamntrii mRtyunyjy' byaanaarji| taaNr taar|| brtmaan yuge yuktibaader yug| maakhaamntrii siddhaarth shngkr raay' blen dhrmer baanniir maadhyme bhgbaan mhaabiir blen prkRt smaajtntr aante cey'echilen| bishbbyaapii ashaanti ebN uttejnaa atynt shj bhaassaay' taaNr bstubaake sNj hbe bhgbaan ble tini dhrmer bhaassaai bdle diy'e raajypaal e el ddaay'aas prshmner kaaj Jugantar, a leading Daily in Bengali, November 14, 1974. The news - item covers the speech of the Rashtrapati, the late Fakruddin Ali Ahmed in a distinguished gathering in Calcutta in connection with the 2500th Nirvana Anniversary of Bhagavan Mahavira. The picture above shows the Jalamandir at Pawapuri, Bihar.

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ko rakhA gayA hai| baMgAla ke phorTa viliyama vAyAlaya meM tAmbarama pUjaka samArtha kI ora se bhUi bahAdurAcAra dvArA rA parezanAtha siMha ke viruddha vAyara kI navI apIla meM mAnavIya nyAyA pIne 25 jUna 1892 ko nirNaya dete hue kahA ki "hamArI rAya hai ki sAkSiyoM se yaha bAsa pramANita ho gayI hai kiM jaMgalA pahAr3a ko pavitra mAnate haiN|" free gAMva pAlagaMja ke rAjA kiyA ThAkura ko samme ziva ke maMdiroM kA sevAva niyakta kiyA gayA thA, jisane avasara pAkara DiTiza zAsana ke prArambhika dinoM meM isa zikhara kI hArI bhUmi kA dAkhila sAri apane hI nAma meM karA liyaa| bAba ko yaha bAta jJAta hone para na vetAmbara mUrtipUrvaka maMca me grahaHere at wife pIr3hI na bI kalyANajI ke sahayoga se pArama nAva pahAr3a ko san 1918 meM pAsagaMja ke rAjA se 2 || lAla rupaye meM kharIda liyaa| sabase zivara aura usake maMdiroM kA sArA prabaMdha ahamadAbAda kI isa pra saMsthA ke hI antargata hai| mArca 1618 ko tatkAlIna baMgAla-bihAra sarakAra aura jana zvetAmbara mUrtipUjaka maMtra ke pratinidhi prAnandajI kalyANajI ke madhya eka rajisTarDa DoDa sampanna hu isameM bhI zikhara ko pavitratA kI puSTi kI gayI hai| 'DI' me kahA gayA hai "anantakAla se zikhara para adhikAra hone aura maMgala samrAToM dvArA dI gayI sanadoM se tathA deza ke isa bhAga para paMjoM kA zAsana hone se hIM pahAr3a ke mAsika ne pahAr3a kA upayoga[so dharma-nirapekSa hetu ke liye kiye jAne kA saphala virodha kiyA hai aura sarakAra zikhara se saMbaMdhita dhArmika bhAvanAoM ko atyanta sahAnubhUtipUrvaka ka (zeSa pRSTha 2 para) Baisakh, 1377 Ananda Bazar Patrika, a leading Daily in Bengali, 5th (April 19, 1970). The column is devoted in connection with the Birth Anniversary of Bhagavan Mahavira water prikssaa, bibaar o kai 1000 mhaabiir smrnne jIva yen nAmA ka#e 23 macokhe e PACE RICO RIE mian kiD gAyaka krisa paTaka yemn er bipaagaDa 5 naI er bha kRSiddha abhaya up kraa baje / aukhna bojhaa yaar esa ca vidra phu zani - kssti hle smy' mdhA va ka jnkthaa| 'zI vaya ekattnAma (To cp| orodpiite paaddi hy'| 1 ) CWIRK ' ( mbiire- eech| zeSana evaM niva S sei se TakAna 70', ebN yasa jaya mahArA za karana bhanahl4 pthei kara i.| tttber cey'e bdd' ssh- / niHsa smmaane niirbe nt hte hy'| mhaayaa ebN an bITana uda paarna tt mrss chen bN ko kAm:naa manA vajana 6 - kona *** aku. nirna ser +3 ma - ka na bhaka nikA tti shikA amAnani nmra, ektti itda bhaart| .nner rssRr rA baiMkar - TA va ka bit thaakaa er ain baar navAba prazAsana 20 . amiskumaar bndyopaadhyaaraa jaina tIrthakaroM - AcAryo gandhavoM kI nirvANa bhUmi sammeda zikhara ( zrI jagatasiMha borA ) sammeda zikhara pArasanAtha pahAr3a ( pArasanAtha hilsa) kA hI dhArmika pora myAtmika nAma hai| jaMga 23 meM sIkara bhI pArtha svAmI ke nAma para vaha nAmakaraNa huA hai| sammeda zikhara 24 jana sIyaMkaroM meM se 20 kA nirmANa sthala hai| zeSa 4 sIpaMkaroM meM bAdi tIrthakara zrI RSabhadeva kI nirvANabhUmi aura sIkara mahAvIra svAmI ko nirvANa bhUmi bAbAburI hai| vAsupUjya aura monAva -mI kA nirvANa kramazaH kampAburI aura giranAra meM hu sammeda zikhara ko sahastroM jaMnAcAyoM, munivaroM, saMsya gaMdhoM, sAdhu-sAdhviyoM ko nirvANa bhUmi hone kA gaurava bhI prApta hai| yaha sArA zikhara jaina dharmAvalambiyoM kA mahAtIrtha hai, jo anantakAla se vRjA-rAmanA kA pratyakrama sthala rahA hai| zikhara kA kaNa-kaNa unake miyaM parama pUjya hai| bhaktagaNa zivara kI taraha hI hai| zira ke mAnoM ko godugdha prabhiSita kiyA jAtA hai| jana zAstroM aura dharmagraMthoM meM sira kI mahimA mana zivara dara 24 tIrthakaroM ke 24 maMdira hai jinakI riyo meM makarAne ko vediyoM para tIrthaka ke caraNa-hna virAjita hai| ina 24 maMdiroMmeM rAya baDIbAsa johara dvArA nirmita maMdira tathA jala zukrabAra 13 maI 1963 maMdira vizadazvetAmbara maMdira mAne jAte haiN| disambara ina maMdiroM meM darzanArtha nahIM jaate| zeSa 22 maMdiroM ko digambara sampradAya digaMbara paramparA ke maMdira mAnatA hai| sammeda zikhara arthAt pArasanAva pahAr3a jile sarakArI kahAjAtoM meM mojA pArasanAtha bhI rahA gayA hai-bihAra rAjyake hamArI jile meM bAnA naM. 65 ke gaMta 16,000 ekar3a bhUmi meM pistArita hai| zikhara kI mArmika pavitratA kI puSTi mAToM kI samo meM, briTiza sarakAra aura vartamAna bihAra rAjya sarakAra ke zikhara sambandhI samajha meM kI gayI hai| zikhara ko dhArmika pavitratA kI ja nyAyAlaya ke kamaroM meM bhI huI hai| IsvI san 1563 e. DI. maiM tatkAlIna mugala samrATa karane jaMnAcArya hIra vijaya sUrI ke mArphata jaMna zvetAmbara mUrti pUjaka sampradAya ko jo sanada dI usameM zivara kI dhArmika pavitratA ko spaSTa zabdo meM svIkAra kiyA gayA hai| sanada me yaha bhI likhA gayA hai ki sArI jAMca-par3atAla ke bAda yaha bAta pramANita huI hai ki pUjA-arAdhanaH kA sthala pArasanAtha pahADa na zvetAmbara dharma ke anuyAyiyo kA / isake pazcAta sana 1760 I. maiM samrATa mahamada zAha dvArA maMga vetAmbara matipUjaka sampradAya ke pratinidhi jagata seTha mahatAba rAya sanmArga i kI TImeM bhI Sanmarg, a Calcutta Daily in Hindi, May 13, 1965. The article describes the holy Sammet Sikhar.

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sani MANESiminatestimulana ABHISHER vizva janajIvana ko mahAvIra kI vANI kI AvazyakatA ahiMsA-aparigraha upadezaka ko zraddhAMjali kalakattA meM bhagavAna mahAbAra kI 2573vI jayantI sabhA ke avasara para lie gae citra meM vizvamitra sampAdaka zrI kRSNacandra agravAla dhArana bhASaNa kara rahe haiN| mava para AcAya kalya Namala lor3hA, za. ra.mAravana mukharjI, sarvazrI rAmakumAra botharA gaMbhIracanda botharA, paM. sumerucada divAkara DA. prama pumana jana, mizrIlAlajana aura mohanalAla pArasAna parilakSita hai| lokakalyANa manake upadeza ko graNa karane se hI sambhava hai|" mRmacanda divAkara zAs... prema mumana na. prA. kasturacamma lAlavAnI. zrI mizrIlAla jaina, zrI vijaya yunijI evaM anyoM ne bhI bhagavAna mahAvIra ko apanI zraddhAMjali arpita kii| mAyojana (nija pratinidhi dvArA ) kI adhyakSatA zrI gaMbhogada kalakattA, 25.avl| yahAM divya prakAza ko abaruddha nahIM roSarA kara rahe the| Apane sahakendrIya jana sabhA dvArA gaThita rakhA jAe isa saba jana hitAya boga ke lie sabakA dhanyavAda mahAvIra jayantI samA- sAjana sukhAya vizva bhara meM jJApana kiyaa| prArambha roha samiti ke tatvAvadhAna meM phalane diyA jaae| isa sambabha meM mohanalAla pAsavAna ne bata bAyojita eka sabhA meM ahiMsA zrI agravAla ne. vizva ke dUsare bhASaNa kiyaa| jaina ' ko aura aparigraha ke mahAna upadezaka rAmro vizeSakara soyita rUsa orasenIyona ne,zrI takara mahAvAra ko sAdara aura kamyuni? jAnI meM jana mahAsa aura prema samana pAMjali Apata karateie vibhitra dAna para ho rahe zodha kAryoM kA ko unakI kRtiyoM ke lie batAboM mejara mA ki ullakha kara kahA. bhAra* pandraha sau ke puraskAra pravAna vartamAna meM kevala bhArata ke logoM tIya vAma eba-zAko para ke| bAlikAo ne dhArmika ko hI nahIM balki pIr3ita vizva videzoM meM ho rahe advitIya zodha sAMskRtika kAryakrama prastuta kiyaa| ke jana jIvana kA mahAra kI kAyoM ko dekhakara unakI sAdhanA muni zrI rUpacandagI kA pravacana kalyANamaya vANI evaM jana darzana ke prati zraddhA hotA hai| tu bA / saMtrI rAjakumAra boparA, kI AvazyakatA hai| bhagavAna virATa jana sAhitya, dhamAra mahAvIra kA 2573vI jayantI saskRti ko hameM aura vyApaka mAya mana pargava - para Ayojita uktaM anazana kA mAnA hai ta ti mAnaba sukha evaM manapara. sa navaratana. udghATana karate hara mitra' gati kA mArga bAdhakatama prathA- mana surAmA, diyA satyAdaka zrI kRSNacandra agravAla ne zita ho| bayAna vidyA : adi kI sakriyatA se pAyojana kahA ki bhagavAna mahAvIra ke laya ke vAlapAta mA. bahuta saphala rhaa| raMjana mukharjI ne ukta avasara para bhavya julUsa kahA ki bhagavAna mahAvIra apanI bana tIrthakara mahApaura bhI ahisa aura aparigraha ke mAdhyama kI jayantI ke avasara para kamasadAdhakAla pUrva hara-samAjavAda katte kedaya jaina mandiroM nayA kA zilAnyAsa kara gae haiN| ata: mandira aura tulApaTTa sthita jana bata mAna jana jAbana ko jana darzana mandira se kama alaga alaga abhyA ko atyadhika AvazyakatA hai| yAmika banasa bhI nikAlA gyaa| pIpaka vizvamitra mukhya vaktA AvAya kalyANa -nayA risI, 25 ak| male loga ne zraddhAMjali arpita lokasabhA meM upa vitta mantrI CALCUTTA. APBR, 20, ins. hue kahA ki mahAvIra ne zrImatI muzIkA sohatagI meM bhI hameM Atmazakti dI hai| AjakA batAyA ki ke vaDA evaM saMkaTa kI sthiti meM rASTrIyakaraNa para sarakAra vicAra isakI parama anivAryatA hai| nahokara hai| Dainik Visvamitra, a Calcutta Daily in Hindi, April 26, 1975. The paper splashes the news of a meeting of distinguished scholars and educationists in connection with the Birth Anniversary of Mahavira.

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bhagavAna mahAvIra janmotsava pariziSThAMka rASTramitra bhagavAna mahAvIra ( zrI gaNeza lAlavAnI ) tathAgata buddha kI bhAMti bhaga vAna mahAvIra bhI aitihAsika puruSa the / 599 I0 pU0 unheMne kSatriya kaNDapura meM janma grahaNa kiyA / unake pitA kA nAma thA siddhArtha / ve jJAta vaMzIya kSatriya the| unakI mAtA kA nAma thA trizalA / ve vaizAlI gaNataMtra ke adhinAyaka ceSTakA kI bahana thIM / mahAvIra kA pitRdatta nAma thA vardhamAna / jJAta vaMzIya hone ke kAraNa unheM jJAta putra yA nAya-putra ke nAma se bhI saMbaMdhita kiyA gayA hai| pArzvanAtha ke patra vartI tIrthaMkara the bhagavAna ariSTa nami / unake pUrva aura 29 tIrthaMkara hue the / prathama yA Adi tIrthaMkara the bhagavAna RSabhadeva / RSabhadeva ne usa prAgatihAsika yuga meM janma liyA thA jaba sabhyatA kA prathama vikAsa honA zurU huA thaa| RSabha deva ke nAma kA ullekha vedoM tathA purANoM meM bhI milatA hai| vahAM unheM pAtarazana maniyoM ke pramukha ke rUpa meM abhihita kiyA gayA unakA lAMchana thA vaSabha / sindhu sabhyatA kA vRSabha sambhavata unakI smRti ko hI caritArtha karatA hai / ata. mahAvIra eka ati prAcIna dharma ke dhAraka aura vAhakaM the / mahAva ne 20 varSa kI uma meM pravRjyA gRhaNa kI thii| usake upa rAnta sudIrgha 92 taka ve deza ke vibhinna prAntoM meM ghUmate rahe / dhIna hote haiM, usa rAtri meM saMyamI paruSa jagatA hai| jisa samaya ahAnI nagate haiM, Arama TA RSiyoM ke lie vaha samaya rAtri kA hotA hai ogirAja zrI kRSNa tathA bhagavAna zrI mahAvIra, donoM hI mahApuruSoM kI anubhUtiyoM meM antara nahIM ho makatA 1 abhivyakti ke kAra isake atirikta Arya paridhi kI sImA kA atikramaNa kara anArya aura AdivAsI adhyusita aMcala meM unheMne prabjana kiyA thaa| isa prajajana ke pIche unakA uddezya yaha thA ki ve deza kI dhArmika sAmAjika tathA rAjanaitika paristhitiyA~ se paricita ho tathA svayama ko usa mahAna dAyitva nirvAha ke lie prastuta kreN| usa samaya kriyAvAda, akriyAvAda ajJAnavAda, vinayavAda Adi bahuta se mata pracalita the / jinake netA the Ajita keza kambalI, pradha kAravAyana saMjaya belaTiThaputta, pUraNa kAzyapa maMkhalIputta gozAlaka Adi / mahAvIra ne ina saba mata ko AtmasAta kiyA aura jaba svayama ko prastuta kara liyA to dharma-pracAra meM pravRtta hue / sudIrgha 20 varSo taka unhoMne dharma pracAra kiyaa| unheM na koI nayA dharma yA mata pracArita nahIM kiyA, balki parasparopa prastuta usI prAcIna dhUmaNa dharma ko nae parivaMza meM naI zailI meM kiyA jo dhUmaNa dharma sAmya bhAvanA para pratiSThita thA / yaha sAmya kevala mAtra manuSya meM hI nahIM yaha mAmba vizva ke hara eka jIva ke sAtha bhI zreSThatA ko svIkAra nahIM karatA thA / dhamaNa dharma nAti aura varSa kI yathA guru pada kA adhikArI paha vyakti ho sakatA hai jo koI bhI varNa kA kyoM na ho para sadAcArI aura zaulasampanna ho / bhagavAna mahAvIra ke pracAra kA mulyAMkana Aja bhI kahIM ha isakA kAraNa yaha hai ki unaka anuyAyI unheM devatva ke Asana para baiThAkara pUjane laga gae aura maNa dharma ke anuyAyiyoM unakI kii| itanI dUra sampUrNa upekSA taka kI ki unakA nAma taka bAha maNa sAhitya meM nahIM milatA lekina unakA pracAra itanya sudUra prasArita huA aura usakA prabhAva itanA vistRta huA ki mahAbhArata kAra ko use pUrva pakSa rUpa meM rakhanA par3A / -000 Rashtramitra, a Weekly in Hindi published from Calcutta, April 10, 1976. The article is entitled 'Bhagavan Mahavira.

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SANTHARA (Mercy Killing) DR. J. C. BAID, M.s. 'Santhara' means to end the life by avoiding to take anything by mouth, i.e. even water, so that within few days gross dehydration occurs and death ensures. When it becomes fact that a person cannot prolong his or her life because of incurable diseases like cancer, malignant ertension, cerebrovascular accidents; Santhara or mercy killing is imperative. If such a person carry on his life with intractable pain, and as the condition deteriorates further many bacteria start multiplying in the body due to secondary infection, with the result killing thousands of lives more. Of course social and economical aspect are also associated with it. In such a situation Jaina religion provides a descent way to end the life peacefully by obtaining 'Packhan (a word from religious text) from a Jaina monk. Thus relatives and people around the patient know about the outcome and try to adjust themselves to the forthcoming result. In this way they can sustain the shock smilingly. This is the concept of Santhara in Jaina religion. The idea in publishing this paper is that what we are thinking in the 20th century, was described in the days of Lord Mahavira, i.e. 2500 years ago. This proves that Jaina ieligion and its concepts are based on scientific facts. Therefore late Sri Santivijayji, a Jaina monk from Abu Hills rightly said : jahan vijnanka sarvocca sikhar hai vahan hamare jnanki talkati hai The following discussion will make it clear to a lay man the importance of Santhara. "Is it medically advisable and humanly desirable to end the life of a patient suffering from a fatal and incuiable diseases?" was the subject of discussion among the young doctors sitting in the duty room. Probably the idea came from young doctor who was going to the ward, informed his colleagues that the patient was at the moribund stage. Many a doctors have been faced with this question, and recently it has come up with a great force in many countries.

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134 The doctor resumed the discussion by introducing economic aspect of the case. He added "if euthanasia is practised the economic conditions of some families may improve and we can indirectly help the family planning programme also." He was right to a certain extent because patients complain of one trouble or the other, and the relations find it impossible to get all the medicines that the doctors prescribe to alleviate the pain of the patient. Besides, constant presence of the attendants of the patients interferes with their duties at the place of their employment. Thus if such patients as suffer from incurable diseases are laid to rest, it will be great help to the national economy. They are, in a way, a burden on their family, society and nation. JAIN JOURNAL With the vastly improved and sure techniques at hand, it is now possible to predict the course of the disease with almost complete certainty. So with such a knowledge at our command, is it moral to prolong the agony of the dieing? The surgical and medical wards are full of advanced cases of cancer, heart diseases and other incurable diseases who beg to be relieved of their misery. We, however, with firmly entrenched professional instinct of recurrence of life, keep them alive with as much zeal and ardour as we lavish on a young and vigorous man who has met with a serious accident, that there is nobility in this profession to preserve life. "I would not deny that", said the doctor, "however, there comes a stage in human life and conduct when excess of truth and excess of morality become a denial of both. In my opinion, it would be moral to terminate life at a certain stage." But before taking a final decision on it, certain points should be borne in mind. First of course, will come the overwhelming desire of the patient to be rid of his misery. Some times the patients becomes ill-tempered owing to unbearable pain and other symptoms. Moreover, when he comes to know that he/she cannot be cured, his/her agony will increase. Thus, the patient surrenders himself. Secondly the consent of the near and dear ones of the patient must be taken. This is very important since the relations cannot stand the agony of the patient and offer their consent for euthanasia. It is because they know the inevitability of his condition and thus relieves themselves from this living death. Lastly, the patient should be examined by three outstanding professional persons and certificate should be obtained from them as to the incurability of the disease. These safeguards may be further strengthened as we gain experience. The ideas thrown up by the young doctor left me thinking as to the desirability of practising euthanasia. At the outset, looking to the logic

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APRIL, 1978 of his thoughts one could not help subscribing to his proposition. But on second thought one might disagree with him for accepting such ill thought out proposition. His argument was based on the suffering of the patient and those who attend on him. 135 I personally believe that human life should be ended only when there is no hope of patient's survival, and if we prolong his life more, we are prolonging the suffering and putting extra burden on relatives, society and nation. Coming to our original discussion, what the doctors are discussing to with great fear, has already been taught by Lord Mahavir 2500 years ago. No religion has provision to end the life in any situation and at any stage in life, except Jainism which is as old as any religion yet it is based on scientific ideas; what advanced medical world thinks today, has been thought by this religion long back.

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The Jainas and the Practice of Sati SUSHIL SAHA Many ancient peoples buried or burnt a man's widows, horses and other cherished possessions with the corpse in the belief that he might have all he loved and needed in the next world. Such practices can be seen in ancient China and Babylonia. In India, the custom takes us back to the days of the Rg Veda. The earliest datable notice of the self-immolation of the Sati occurs in the accounts of the Greeks who accompanied Alexander to India. The first memorial of a Sati is found at Eran in Madya Pradesh. This horrid custom became very common in the subsequent centuries as it is evident from the numerous Sati-stones all over India. The scriptures not only approved but also laid down rules for self-immolation of the widow on the pyre of the husband. The result was tragic. Every year hundreds of women met with a cruel death in the name of religion. In fact, this was a kind of human sacrifice practised and tolerated in a highly civilised country like India.? It is gratifying to note that voices of protest rose against the evil custom from some corners. The poet Bana condemned the practice as early as the 7th century A.D.8 The Tantric sects also denounced it strongly. The enlightened Mughal emperors like Akbar even took some effective steps to suppress the obnoxious practice.10 But it was legally prohibited as late as 1829.11 1 The Wonder that was India, A. L. Basham, p. 187. 2 An Advanced History of India, p. 822. 3 Ibid. 4 The Wonder that was India, p. 187. 3 Ibid. p. 188. * An Advanced History of India, p. 823. 7 Ibid. 8 The Wonder that was India, p. 188. 9 Ibid. 10 An Advanced History of India, p. 823. 11 Ibid.

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APRIL, 1978 137 Among the people who severely criticised the custom of Sati and persuaded the people to stop it were the Jainas. This aspect of their activity, little known and appreciated, deserves a proper historical evaluation. The Jainas preached that the practice of Sati was but a sort of suicide committed out of dark ignorance.12 They believed that after death the soul is neither male nor female, hence, there is no question of union of the wife with the husband in the other world. 13 The Pattabalis of the Jainas mention that when Jugapradhan Dada Saheb Jinadatta Suri was at Jhujnu in the 12th century a child widow belonging to the Srimal family was going to burn herself on the pyre of her husband. Dada Saheb prevented her from doing so by giving wise counsel and initiated her as a Saddhvi. The philosophy of the Jainas was against the practice of Sati. According to Devanna Bhatta, a great Jaina scholar who flourished in south India in the 12th century, the custom of Sati is a corruption of religion and should be condemned and discouraged.14 In the 12th and the 13th centuries we see widows among the Jainas who took care of children in the house of their father or husband or spent the life in a Math. Like the widowed Devi of the Jnana Pancami they would say, "the only abode of peace for an ordinary man is God who can free him from all kinds of misery."15 The Jaina philosophy brought a message of hope to many of the helpless widows who, instead of sacrificing themselves in the fire, engaged in the services of god and society. Among them the most celebrated were Karpura Devi, the mother of Prithviraj III, the younger sister of Purnapal, and Lohini, the queen of king Bigraharaj, Mayamalladevi, the mother of Siddharaj Jayasimha, Nayika, the mother of Mulraj II and Bhimdev II. Alhana Devi and Gosala Devi, the two queens of Kalachuri dvnasty even assisted their sons to administer the country with proper counsel.16 12 Bikaner Jaina Lekh Sangrah, editor Agarchand Nahta & Bhanwarlal Nahta, p. 65. 13 Anandaghana-pada-sangraha, p. 158. 14 Vyavaharakanda, p. 598. 15 Jnanapancamikatha, X, 18-20. 16 Social and Cultural History of Northern India by Brijendranath Sharma, p. 67.

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138 JAIN JOURNAL Sri Anandaghanaji, the great Jaina ascetic of the 17th century, while on journey through the Medta city of Rajasthan found that the daughter of a Siesthi or merchant-prince was going to burn herself on the death of her husband.17 The great ascetic gave her advice regarding life, soul and the physical existence. Then he recited the hymns of Jinesvara Rsabhadeva. 18 This recital deeply impressed the woman and brought a significant change in her mind and she returned home. All the above mentioned facts make it clear that the messages preached by the Jaina ascetics as well as their active persuations saved the precious life of many distressed women who discovered a new significance of life and were assured that they too had a place under the sun and an important role to play in the social and spiritual life in this world. 13 Anandaghana-pada-sangraha, p. 158. 18 Anandaghana Granthabali, p. 259.

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Against the Time in the Land of Silence NEMICHAND JAIN "For who, to dumb forgetfulness a prey, This pleasing anxious being e'er resigned The recent departure of Sahu Shanti Prasadji to the world of the unknown, has been another shock and an irreparable loss after an earlier bereavement of his beloved life-companion, Shrimati Rama Jain. Both played the role of an unprecedented significance, as a pair of wheels of a chariot, carrying laurels with love and goodwill of the nation. They have arrived at last at the end of their great pilgrimage. Sahuji, rose with a first class student career. He was a scientific genius with an insight which bade him serve the cause of an ancient nation, its imperishable culture as well as civilization. This work was sted to his left hand, Shrimati Rama Devi, who was as noble as the goddess of knowledge, the incarnate Saraswati. He visited the far off lands for a devoted motivation of developing the lagging industrial pursuits of the newly born India. He was a builder and a perfect builder, "Ah, to build, to build That is the noblest art of all the arts." Shrimati Rama Jain was an artist, an artist with talent, educated at Tagore's Shanti Niketan, a successful trainee under the great builder, Sahu Shantiji. As a patron of the Bharatiya Jnan Pitha, she was a refuge to the down-trodden talents of the literary world. She appreciated, encouraged and awarded the creative works. She was herself cast as a

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140 JAIN JOURNAL devoted aspirant through the cult of Bapu, and her love for all Indian languages was explicit and remained undying. She felt herself a nonorthodox Hindu-Jain, and with a heartfelt love and vision she fondled the original classics. This was not only an end in itself, but their translations with authentic editions also served as means for refining the truth under her balanced vigil, "Truth is a trial of itself, And needs no other touch. And purer than the purest gold, Refine it n'er so much." Thus she patrionized research into the forgotten past, as a guide, with the love of a mother. As a silver-lining among the clouds of dismay her perpetual interest in research encouraged contributors in the field. Sahu Shantiji, on the other hand, distinguished himself as a noted philanthropist while all the way heading the Sahu Jain organizations, manufacturing and marketing a uniquely wide range of products of the basic needs to the rising nation. He had an intuition for maximum output through limited input-operations. Soon after the takeover from the nation's premier publishers of newspapers, Bennet Coleman & Co. Ltd., he successfully controlled the management to the benefit of millions of readers. Apart from establishing several educational institutions, he donated profusely lacs of money for the cause of oriental research, advanced learning and scholarship. He was instrumental in founding the Sahu Jain Charitable Society. The credit for establishment of the Vaishali Institute of Prakrit Learning & Research in Ahimsa and Jainology invariably goes to him and his donations. His role of individuality made him a great and supreme social leader. He never forgot his promise, once given, stood as a rock among the lashing waves of a perturbed ocean, and reminded one of Vikramaditya, whosoever came to him with a wish. The yearly award of Rupees one lac on literature was a historic decision at his instance. He had a scientific faith, faith that crosses across the fires unshaken, faith that makes one beloved of all. He had a pure disposition which made him bow before holymen. He was as pure as a crystal in his dealings and he loved scholars as kings. He lived as a gem of purest ray serene which continues to brighten the dark un-fathomed caves of an ocean.

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APRIL, 1978 141 He was fortunate to have his life partner in Ramaji, the goddess of wealth, in whose blessed contact, I could come very late, on 24th October 1971. at the time of her departure from Indore, at the aerodrome. Quite hesitant, as I was, I could not escape her sight, and she soon solved my difficulty by pulling a chair out of the rush and fuss. I sat there. I talked and talked, for the plane was a bit late. I reminded her of Jnanodaya, a premier magazine of the Jnanapitha, but she over-whelmed me in her blessings, "You are now to introduce Jnanodaya into the precincts of "Tirthankar', I am with you." If Sahuji was one among lacs of devoted nationalists, Ramaji was one among hundreds of women who have the purest cultural motivation, who had the zeal to stand behind the needy, the downtrodden, and the poor. They have departed, once for all, leaving behind them not only the foot-prints on the sands of time, but also the steerage in the hands of their hopes, Sahu Ashok, Aloka, Manoj and Smt. Alakaji. They are equally capable sons of the land, and we hope that under the guardianship of Sahu Shreyansji, the society and the nation shall be able to recover the irreparable loss of the sublime lives, in times to come

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Registered with the Registrar of Newspapers for India under No. R. N. 12121/66. Summer 1978 Hewlett's Mixture for Indigestion DADHA & COMPANY and C. J. HEWLETT & SON (India) PVT. LTD. 22 STRAND ROAD CALCUTTA 1 For Private & Personal use only w