Jain Journal 1987 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/520087/1

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ISSN 0021-4043 A QUARTERLY
ON JAINOLOGY
VOL. XXII
JULY 1987
No. 1
Journal
I UCHH1
BHA
VO PAwate Personal use O'BLICA
T
www.alinelibrary.org

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a quarterly on Jainology
JaIn Journal
जैन भवन
JAIN BHAWAN
CALCUTTA

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VOL. XXII

JULY 1987
Rupees Three
Copyright of articles, stories, poems, etc. published in the Jain Journal is reserved.
All contributions, which must be type-written, and correspondence regarding contributions and book-reviews should be addressed to the Editor, Jain Journal, P-25 Kalakar Street, Calcutta-7.
For advertisement and subscription please write to the Secretary, Jain Bhawan, P-25 Kalakar Street, Calcutta-7. Subscription for one year : Rs. 10.00: for three years: Rs. 25.00. Foreign: Rs. 60.00 for one year.
Published by Moti Chand Bhura on behalf of Jain Bhawan from P-25 Kalakar Street, Calcutta-7 and printed by him at The Technical & General Press, 17 Crooked Lane, Calcutta-69.
Editor: Ganesh Lalwani

No. 1

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Contents
1
Jaina Philosophy of Relativism
Mohan Lal Mehta
Umasvati's Contribution to Indian Philosophy 6
Yajneshwar S. Shastri
The Relevance of Jainism in the Present World 12
Sagarmal Jain
Psycho-Social Aspects of Jaina Mathematics 20
S. S. Lishk & Sm. Amarjit Kaur
Jaina Alchemy as Revealed in Suvarna-Raupya-Siddhi-Sastra
of Sri Jindatta Suri (V. S. 1210) 23
J. C. Sikdar
Poem Maker 33 Leona Smith Kremser
Fashion Minds to Bloodlessness 3
Clare Rosenfield
Cassette Review 35
Books Received 36
Plate President releasing the English Version of
Agama and Tripitaka Vol I 1

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President Gyani Jail Singh releasing the English version of Muni Sri Nagarajji's Agama and Tripitaka Vol. I at Rashtrapati Bhavan, New Delhi, on December 30, 1986. English Translation by Muni Mahendra Kumarji and late Prof. K. C. Lalwani.

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Jaina Philosophy of Relativism
MOHAN LAL MEHTA
Jaina philosophers differ equally from those who hold that all is absolutely permanent, from those who hold that all is absolutely momentary and from those who hold that some things are absolutely permanent and some are absolutely momentary. According to Jaina philosophy all is permanent as well as momentary. From the viewpoint of substance an object is permanent and from the standpoint of modes it is momentary. The so-called opposites such as existence and non-existence, permanence and change, identity and difference, oneness and maniness and the like can be attributed to one and the same object from different points of view. These opposites should not be taken to be absolutely heterogeneous. They can exist in the same object without contradicting each other. Reality is a synthesis of opposites. It is of complex nature. All objects are inter-related. The individual form of an object cannot be established without the knowledge of its inter-relations. One who knows one thing with all its properties knows all things.
Non-absolutism
Every object possesses infinite characteristics. These characteristics or properties (dharmas) are not merely conceptual but really exist in the object. When we speak of a particular characteristic of an object, we have to use the word 'relatively', i.e., from a particular point of view or as related to this aspect, this object is such and not otherwise. This sort of judgment is called syadvāda or anekāntavāda, i.e., relative judgment or non-absolute judgment. Thus, when an object, which possesses infinite characteristics (anantadharmatmakata), is expressed in a relative form of judgment, the expression is known as syādvāda. In the term 'syādvāda' the word 'syat' (relatively) is indicative of non-absolutism (anekāntatā), therefore, syädvāda is called anekäntavāda.
Traces in the Canons
The theory of non-absolutism is not an innovation of the later philosophers who propounded the sacred teachings of the Great Teacher Lord Mahavira. The Lord himself preached this philosophical doctrine and his later followers put it into a more systematic and logical form. While describing the nature of soul (jiva), Mahavira addressed Gautama:

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"O Gautama! from one point of view, the soul is permanent; from another point of view, the soul is not permanent. From the view-point of substance, the soul is permanent; from the view-point of modes, the soul is not permanent."1
Lord Mahavira emphasised the identity of soul and knowledge from one stand-point. In the Acaranga-sūtra it is said: "Soul is knowledge and knowledge is soul..." From another point of view, he emphasised the difference of various modes and according to these modes the soul was classified. We find in the Bhagavati-sutra: "O Lord! How many kinds of soul are there ?" "O Gautama! The soul is said to be of eight types viz., dravya-ātmā (from the point of view of substance), kaṣāyaātmā (from the point of view of passion).....
**3
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Similarly, the medium of motion is said to be one as well as many. From the stand-point of substance (dravya) the medium of motion is one and from the view-point of particles (pradesas), it is innumerable. The same method can be applied to the medium of rest etc.
Seven-fold Judgment
An object is the possessor of infinite characteristics. When we select one of its characteristics with the opposite aspect and judge it, this kind of judgment has seven forms, hence, it is called seven-fold judgment." The following are the seven propositions with reference to the concrete illustration of pot:
1. Relatively the pot exists.
2. Relatively the pot does not exist.
3. Relatively the pot exists and does not exist.
4. Relatively the pot is indescribable.
5. Relatively the pot exists and is indescribable.
6. Relatively the pot does not exist and is indescribable.
7. Relatively the pot exists, does not exist and is indescribable.
In these propositions, the word 'relatively' is most significant. Every judgment bears the stamp of relativity, by which the notion of absolu
1 goyama ! jiva siya sasaya siya asasaya. goyama! davvatthayae sasaya bhavatthayae asasaya-Bhagavati-sutra, VII. 2. 273.
2 je aya se vinnaya.
3 Bhagavati-sutra, XII. 10.467.
* Prajnapana-sutra, III. 56.
5 Pramana-naya-tattvaloka, IV, 14.

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tism is refuted. All our judgments are relative, i.e., non-absolutistic. The proposition relatively the pot exists' shows that from a particular point of view the pot exists. This particular point of view is determined by four factors. These factors are the substance, place, time and mode as related to the pot. The explanation of these determining factors is as follows:
(a) The substance of the pot is the clay of which it is made. Viewed
from the point of view of this particular substance, the pot exists.
(b) The place of the pot points to the locality where it is lying.
Viewed from the point of view of a particular room, the pot exists.
(c)
The time of the existence of the pot is the present time in which it exists. Viewed from the point of view of eight o'clock, the pot exists.
(d) The mode of the pot points to its form or shape. Viewed from
the point of view of a particular form, such as its contracted neck the pot exists. To be more clear, the proposition 'relatively the pot exists' means that the pot exists so far as its own individual form is concerned by reason of its substance, place, time and mode. Its substance points to the clay of which it is made, its place is the locality in which it lies, its time is the present time in which it exists and its mode points to its particular form such as its contracted neck.
The proposition relatively the pot does not exist' means that the pot does not exist if looked at from the point of view of the absence of the characteristics of its substance, place, time and mode. To elucidate, the pot does not exist with reference to another substance, such as iron etc. ; with reference to another place, such as some other room etc. ; with reference to the time preceding its manufacture or succeeding its destruction, i.e., the past and the future times; with reference to other modes, such as a broad neck etc. In this proposition the pot is looked at from the point of view of the absence of the four determining factors that are ascribed to the aspect of existence.
The third proposition 'relatively the pot exists and does not exist' is maintained on the ground that the pot exists with reference to its own substance and does not exist with reference to the substances of other things. It exists in its own place and does not exist in other places. It exists in the present time and does not exist in the time preceding its manu

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facture or succeeding its destruction, i.e., the past and the future. The pot exists with reference to its own form or mode and does not exist with reference to the other modes or forms. According to this proposition, the first part of the judgment is true from the point of view of the existence of the individual properties of the pot and the second part is true from the point of view of the non-existence of other properties in it. It means that the pot exists from the stand-point of its individual properties and that it does not exist from the view-point of the absence of other properties in it.
The fourth proposition 'relatively the pot is indescribable' is true if both the points of view of the previous propositions are assumed simultaneously. When both the views of existence and non-existence are taken at the same time, it becomes indescribable.
The fifth proposition relatively the pot exists and is indescribable' means that the pot exists in regard to its existent form but it becomes indescribable if both its existent and non-existent forms are considered simultaneously. It is indescribable, yet it exists.
The sixth proposition relatively the pot does not exist and is indescribable' means that the pot does not exist in regard to its non-existent aspects but looked at from the point of view of its existent and non-existent forms simultaneously, it becomes indescribable. Here the point of view refers to the combination of indescribability and nonexistence.
The seventh proposition ‘relatively the pot exists, does not exist and is indescribable' means that the pot exists with regard to its own properties, does not exist in regard to its non-existent characteristics and is indescribable if both the points of view are assumed simultaneously. Here the point of view consists of the combination of indescribability, existence and non-existence.
The point is that when the truth of a particular aspect of a thing is to be ascertained, it should not be examined only from one point of view. The Jainas hold that every aspect of an object can be viewed from seven stand-points, every one of which is true but the whole truth about that aspect lies in the combination of all these seven views. This seven-fold declaration of judgment in regard to everything is a peculiar and unique method of the Jaina dialectic. Just as existence is applied to everything, so also the terms permanent and impermanent, one and many., describable and indescribable and the like can be applied to it. The propositions

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5
will be the same with the change of these words. For instance, relatively, the pot is eternal (in view of its substance), relatively the pot is not eternal (in view of its changing forms) and so on.
The gist of the seven-fold judgment of the Jaina dialectic is as under:
1. Thesis (positive). 2. Anti-thesis (negative). 3. Aggregate (both positive and negative successively). 4. Synthesis (both positive and negative simultaneously). 5. Thesis and synthesis (positive and both positive and negative
simultaneously). 6. Anti-thesis and synthesis (negative and both positive and negative
simultaneously). Aggregate and synthesis (both positive and negative successively and both positive and negative simultaneously).
Or
1. Existence. 2. Non-existence. 3. Existence and non-existence. 4. Indescribability. 5. Existence and indescribability. 6. Non-existence and indescribability. 7. Existence, non-existence and indescribability.
First of all we take 'existence'. Then we come to 'non-existence'. After it we put both 'existence' and 'non-existence' together successively. Then we put both 'existence' and 'non-existence together simultaneously. We cannot describe both 'existence' and 'non-existence' simultaneously, since our proposition will necessarily have either of the two first. Hence, we call it indescribable. These four propositions are fundamental. When we add the first proposition to the fourth, the fifth proposition is there. Adding the second to the fourth, we derive the sixth one. Similarly, when we add the third proposition to the fourth, we have the seventh form.

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Umasvati's Contribution to Indian
Philosophy
YAJNESHWAR S. SHASTRI
Jainism is one of the major philosophical systems of India. Since 2500 years it has made manifold contributions to Indian culture through its literature, religion, philosophy, architecture, sculpture, painting and music. Our author Acarya Umasvati Vacaka who flourished circa 4th Century A.D. belongs to the galaxy of master-minds of the Jaina literary world holding a pre-eminent place among intellectuals and saints of the Jaina community. The position which he occupies among Jaina authors is of a unique character. As far as the available literature of the Jainas is concerned, he is the first among the Jaina masters to present fundamental principles of Jainism in Sanskrit language. The credit of introducing Jainism in sūtra form (aphoristic form) on the lines of NyayaVaisesika sūtras, goes to this author. His contribution to Jaina philosophy, religion, ethics, psychology and cosmology, through his monumental work Tattvarthādhigama-sūtral (T.S.) is unparalleled in the history of Jainism. He is the first author who has introduced the term adhyāya in T.S. instead of adhyayana of early Jaina Agamas. Again, he is the first Jaina author to adopt Sanskrit poetic media to propagate Jaina philosophy and religion. The Praśamarati-prakarana' of this learned author is one of the master-pieces in this direction. This is also a compendious work covering the quintessence of Jainism in a convincing manner. Though many other works such as Jambūdvīpa-samāsa, Srāvaka-prajñapti and Pūjā-prakarana are attributed to this author, but the two works viz., Tattvārthādhigama-sūtra and Praśamarati-prakarana are really milestones and have left unimaginable impact on the later Jaina writers and have proved to be a milch-cow for later commentators for quotations. Tattvārthādhigama-sūtra is purely philosophical in its nature while Praśamarati is religo-philosophical treatise of more popular nature addressed to monks and lay followers. His contribution to metaphysics and ethics through these two works is perhaps the most valuable contribution, not merely to Indian philosophy, but to world thought.
Tattvarthadhigama-sutram (T.S.), Part I and II, ed. H. R. Kapadia, pub J. S, J.
Javeri, Bombay, 1926 and 1930. 2 Prasamarati-prakarana with Haribhadra's commentary, pub. D. L. Jaina Pustakod
dhara Samstha, Surat, 1940.

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Umasvati is the first man who has laid down the philosophical foundation on which the beautiful palace of later Jainism is erected. His definition of reality which consists of seedling idea of reconciliation of different philosophical view-points is a remarkable contribution to Indian philosophy in general and to Jaina philosophy in particular. His definition of reality became a basis of anekāntavāda (i.e. the doctrine of manysidedness of reality) or the doctrine of non-absolutism, which tries to reconcile, harmonise, the doctrines of almost all the non-Jaina systems of thought.
According to Umasvati reality (substance) consists of production, destruction and permanence. A substance is permanent in respect of its essential qualities and also subject to generation and destruction in regard to its changing modifications. When a substance, conscious or unconscious originates without leaving its own nature, it is called origination. Destruction is loss of existence in a thing that had it before. Permanence is the essential characteristic of substance, which remains unchanged in both the conditions, viz., in origination and decay. To cite an example, a jar, originates from clay without leaving the nature of clay. Clay leaves its former mode or shape when it becomes jar but the essential nature of clay remains un-changed in both the conditions. There is no contradiction involved and no violation of law of contradiction in applying opposite predicates to the same thing in different capacities because, they are applied to its different aspects such as matter, state, space and time. It is seen that mutually contradictory elements can exist in one and the same thing in difierent capacities such as, the same man is a father to his son, son to his father, husband to his wife, brother to his sister and so on. This kind of definition is also accepted by the Mimamsaka system. It means, everything in the world is complex in its structure and as such has many aspects. To attain a complete truth, each entity is to be viewed from all possible view-points. This definition of reality paves the way to the famous synthetic doctrine of anekāntavāda according to which, reality is neither absolutely real nor unreal, neither one nor many, neither particular nor universal, neither identical nor different, but both real and unreal, one and many, particular and universal, unity in diversity from different points of view.8
3 T.S., V. 29. Part I. • Sarvarthasiddhi, V. 32, pub K. B. Nitve, Kolhapur, Saka 1839, p. 17;
Tattvartharajavartika, L-6, ed. Gajadharlal Jain, pub. S. J. Granthamala, Kasi,
1915, p. 26. 5 Mimamsaslokavartika quoted in Darsana aur Anekantavada, Pt. Hamsaraj G.
Sharma, pub. A. J. P. P. Mandal, Agra, 1928, p. 133-149. Saddarsanasamuccaya-tika, Gunaratnasuri, ed. Jain, Mahendrakumar, pub. Bharatiya Jnana Pith, Kasi, 1969, p. 34.

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The theory of knowledge is a very important topic in the field of philosophy. Umasvati's contribution to this field is worth noticing. According to him, philosophical understanding is generated by both pramānas (sources of valid knowledge) and nayas (the doctrine of different stand-points). Right knowledge is of five kinds viz. mati, śruta, avadhi, manahparyāya and kevala. The former two are called indirect knowledge and later three are called immediate knowledge. It is important to note that Umasvati, has defined, direct and indirect knowledge or perception in different fashion, which is not found in other logical schools of Indian philosophy. The cognition born of sense-organs is called pratyakşa (direct knowledge) while that born of probens and words etc. is called parokşa (indirect) by other school of thought. But according to Umasvati, the cognition depending on a soul is to be called direct knowledge (pratyaksa), while that depending on the sense-organs and mind, i.e., depending on something other than a soul is to be called indirect or paroksa. Mati and śruta are indirect knowledge, which are acquired by the soul through the medium of senses and the mind. The remaining three types of cognition are direct because they originate without the aid of the sense-organs and mind and on the basis of the capacity of a soul alone. The terms paroksa and pratyakṣa are thus used by Umasvati in senses quite opposite to those which they bear in other Indian philosophical literature. This explanation of direct and indirect knowledge is a speciality of Umasvati. Again, inference, comparison, authority, presumption, non-existence, probability which are accepted by others as valid sources of knowledge are not separate sources, but included in the paroksa type only. Pramāṇa-vākya reveals the things as a whole while naya reveals only a portion of it. Nayas or different view-points are true in their own capacity, but they reveal only partial truth. A truth can be reached through aggregation of all the constituent stand-points. Different non-Jaina systems represent different stand-points which are partially true. But combining all of them under head of pramāna (syādvāda) or the doctrine of relativity of truth one can obtain real truth. Nayavāda is introduced to accomodate view-points of others in the Jaina view of anekāntavāda.9
Again the simultaneity of perception and cognition (darśana and jñāna) is a great contribution of Umasvati to Indian philosophy.10 The Kevali or Enlightened soul, perceives and knows everything simultaneously. His knowledge is all pervasive. There cannot be any gap between
7 T. S., I-13.
& Tattvartha-sutra, Introduction, Sukhlalji, pub. L. D. Institute of Indology, Ahmedabad.
T. S., I-6 and 34..
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10 Ibid., 1-30, 31.

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perception and knowledge of the omniscient. We have no proof to prove that this was said by any Jaina author other than Umasvati. Again the notion of dharma (principle of motion) and adharma (principle of rest) are peculiar to Jainism alone.11 Another important contribution of Umasvati is, emphasis on faith, knowledge and action (conduct) in one's own life.12 Different philosophical systems such as, the Nyaya-Vaisesika, the Sankhya and the Vedanta give a prominent place to knowledge (jñāna) whereas, the Yoga and the Buddhist systems attach great importance to the character or transition of knowledge into action. Umasvati, emphasizes not merely knowledge and action, but includes faith along with the two. Faith, knowledge and conduct are said to be the ingredients of discipline that lead to freedom from karmic bondage. These are three gems and together constitute one path and are to be simultaneously pursued. If one is absent, the path of salvation is incomplete. 13 They are inseparably bound up and perfection of one goes with the perfection of the other two. This is a positive contribution made by Umasvati. Again the theory of karma, which is accepted by almost all the Indian systems is analysed in such a manner that it is peculiar to Jainism alone. He, like other Indian thinkers, believes that emancipation is the ultimate aim of life. The empirical Self from the beginningless past is under the malignant influence of passions occurring from the association of karmic matter. Passions, along with psycho-physical activities attract fresh material particles which get transformed automatically into karmic particles and engender empirical bondage of the soul. So long as the soul is imprisioned in the body, it is subject to the shackles of the organism and is enmeshed in sordid karmic matter. As long as it is in the bondage of karma, it will never be free from the taint of misery and pain.14 Complete freedom can be obtained only by checking the continuous activity of mind, speech and body which is the cause of fresh inflow of karmic matter to the soul and by the elimination of the accumulated deposit of karmic force from the soul. Thus, liberation is deliverance of the soul from karmic bondage. The place which liberated soul occupies is the peculiar problem to Jainism. Umasvati answers by saying that a liberated soul goes vertically up to the top of loka, and remains there forever, never entering the physical encasement for any reason whatsoever.15 This problem is not faced by any other system.
11 T. S., II-1, 17.
12 Ibid., I-1.
13 Prasamarati-prakarana, 230.
14 Ibid., 30.
15 T. S., X-5-6.

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Though, in certain respects, Umasvati, maintains his own individuality and peculiarity of Jainism, it does not mean that Jainism has nothing in common with the other systems of thought. It is true that there are certain subjects to which different degrees of attention have been paid by different Indian systems. Consequently that subject on which a special stress is laid by a particular system, comes to be known as its unique subject or its distinguishing characteristic. Though the different schools emphasize on diversity of views, we can see even in them common features of Indian philosophy. The most striking and fundamental points of agreement are that all the systems (barring materialist) of philosophy believe, that, emancipation is the goal of human life, ignorance of reality is the cause of our bondage; law of karma is responsible for cycle of births and deaths, self is different from the material body etc. Almost all the doctrines of Umasvati show the common characteristics of Indian systems.
The definition of 'sat' as substance, guna and paryāya in T.S. is very similar to the pariṇāmavāda of Sankhya system and that of substance, quality and action of in the Vaisesika system.16 The technical terms for pariņāmavāda used in T.S. and in the Sankhya systems are practically the same. The pudgalavāda of Jainism can be considered as a synthetic representation of the paramāṇuvada of the Vaisesika and prakṛti-pariņāmavāda of the Sankhya,17 for it embraces both ārambhavāda and pariņāmavāda. Again, the definition of substance can be compared with pariṇāminitya defined in the Sankhya and Yoga systems. 18 Just as NyayaVaisesika and Sankhya systems admit a plurality of souls, so does Jainism.19 The classification of substance into six kinds reminds us of six padarthas of the Vaisesika system.20 Upayoga, i.e., consciousness, the main characteristic of an animate object pointed out in T.S.21 is no different from definition of the Vedanta or other atmavādi systems. The two kinds of right knowledge are really a synthetic and systematic synopsis of the various types of valid knowledge of the different non-Jaina systems of philosophy, viz. two of the Vaisesika and Buddhism, three of the Sankhya and Yoga; four of the Nyaya and six of the Mimamsakas.22 Three kinds of immediate knowledge remind us of Siddha, Yogin and Isvara or God of the Nyaya, Yoga and Buddhist systems. The treatment of manah
16 T. S., Part-II, Introduction, p. 17-18.
17 Ibid., 17.
18 Ibid., 17-18.
19 Ibid., II-10.
20 Ibid., I-4, V. 1, 2.
21 Ibid., II-8.
22 Ibid., Part II, Introduction, p. 14.
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paryaya seems to resemble paracittajñāna of the Yoga and Buddhist systems. 23
In short, the treatment on the subjects like knowledge and conduct, given by Umasvati gives us an exact idea of what Jainism has to say about these subjects, like other non-Jaina systems. It is on account of his contribution that Jainism has occupied a prominent place among the Indian philosophical systems. In other words, credit goes to Umasvati for placing Jainism in the list of Indian philosophical systems. He will be remembered as one of the great thinkers of India, in the history of Indian philosophy.
23 T. S., Part II, Introduction, p. 14.

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The Relevance of Jainism in the
Present World
SAGARMAL JAIN
We are living in the age of science and technology. The growth of scientific knowledge and technology have given new dimensions to our life and influenced each and every field of our living. Science has done a great service to mankind by providing amenities of pleasant living and saved him from many miseries and uncertainities of the primitive past. It has also destroyed many superstitions and religious dogmas, but at the same time it has also uprooted the moral, religious and cultural values of our society. Our traditional religious values and beliefs have been thrown away by this growth of scientific knowledge and out-look. We know much about the atom but not about the values needed for a meaningful and peaceful life. We are living in the state of chaos. Our life is full of excitements, emotional disorders and value conflicts. Thus our age is also the age of anxiety and mental tensions.
Today what is needed for a man, is mental peace and a complete integration with his own personality as well as with his social environment. Can religion, in general and Jainism in particular meet this need of our times ? Yes, it can. Religion for Jaina thinkers, does not mean some superstitions, dogmas and rituals, it has some eternal virtues and values, which can meet the needs of the time. First of all we should try to understand its real meaning and essence.
The Essence of Religion
Our fundamental question is what we mean by the term religion ? Many of the western scholars define religion as faith. Prof. E. B. Taylor writes “Religion is the belief in spiritual beings."'l Prof. Hoffding mentions "Religion is faith in the conservation of values."? According to Jaina thinkers also the inner core of religion is faith, but it is the faith in our own existence and our own real nature, religion is a firm belief in some eternal and spiritual values which are more essential for the upliftment and existence of mankind. In the famous Jaina text, Kārtikeyāņuprekşā dharma (religion) is defined as the real nature of the things. If it
i Quoted in Dharma-darsana, p. 28. ? Ibid., p. 29. 3 Kartikeyanupreksa, 478.

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is so, then question arises what is the real nature of human being? Lord Mahavira has given two definitions of religion in Acaranga-sutra. He says "Worthy people preach that the religion is mental equanimity."4 Equanimity is considered as a core or essence of religion, because it is the real nature or essence of all the living beings including human beings also. In a Jaina text known as Bhagavati-sūtra there is a conversation between Lord Mahavira and Gautama.5 Gautama asked Mahavira "What is the nature of soul ?" and Mahavira answered "The nature of soul is equanimity." Gautama again asked "What is the ultimate end of soul ?" and Mahavira replied "The ultimate end of soul is also equanimity." Acarya Kundakunda also equated the word 'samaya' or 'samata' with svabhāva or essential nature of soul, further he also explained "Sva-samaya or sva-svabhāva is the ultimate goal of our life.""
In Jainism, religion is nothing but a practice for the realisation of our own essential nature of sva-svabhāva. This enjoying of one's own essential nature means to remain constant in sākṣibhāva or draṣtābhāva. It is the state of pure knowership or subjectivity. In this state the consciousness is completely free from constant flickerings, excitements and emotional disorders and mind becomes pacific. It is the pre-condition for enjoying spiritual happiness and the way to get freedom from mental tensions, which are the vibhāvas or impure states of mind. This is known in Jainism as sāmāyika or practice for equanimity of mind. Nobody wants to live in a state of mental tensions, every one would like no tension but relaxation, not anxiety but satisfaction. This shows that our real nature is working in us for a mental peace or equanimity and religion is nothing but a way of achieving this mental peace. According to Jainism the duty of a religious order is to explain the means by which man can achieve the equanimity of mind or mental peace. In Jainism this method of achieving mental peace and equanimity is called sāmāyika, which is the first and foremost duty among six essential duties of the monks and the householders.
13
The three-fold path of right knowledge, right attitude and right conduct is only an application of equanimity (samatva) in the three aspects of our conscious life i.e. knowing, feeling and willing. Even-mindedness, broader and unbiased outlook and regard for others ideologies and thoughts are regarded as equanimity of knowledge or right knowledge. Detachment from the objects of worldly pleasures, balanced state of mind and the feeling of equality are considered as equanimity of feeling i.e.
Acaranga, 1/1/8/3. Bhagavati-sutra, 1/9. • Samayasara.

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right attitude or samyak-darśana and control over one's desires, regard for other's life and property and equal treatment in social life are known as equanimity of willing or right conduct. Again, right conduct consists of three organs i.e. mind, body and speech. According to Jaina thinkers equanimity of mind, body and speech should be a directive principle of religious life. The equanimity of mind is non-attachment (anāsakti or aparigraha), equanimity of body is non-violence (ahimsa) and equanimity of speech is non-absolutism (anekānta or syādvāda). Non-attachment, non-violence and non-absolutism are the three pillars of Jainism, and are fully competent to meet the needs of our age and to establish peace and harmony in the world.
Non-attachment and Regard for Other's Necessities
As I have already mentioned that most burning problem of our age is the problem of mental tensions. The nations, who claims more civilised and economically more advanced are much more in the grip of mental tensions. The main objective of Jainism is to emancipate man from his sufferings and mental tensions. First of all we must know that what is the cause of these mental tensions. For, Jainism, the basic human sufferings are not physical, but mental. These mental sufferings or tensions are due to the our attachment towards worldly objects. It is the attachment, which is fully responsible for them. The famous Jaina text Uttaradhyayana-sutra mentions "The root of all sufferings physical as well as mental, of every body including gods, is attachment towards the objects of worldly enjoyment." It is the attachment, which is the root cause of mental tensions. Only a detached attitude towards the objects of worldly enjoyment can free mankind from his mental tensions. According to lord Mahavira to remain attached to sensuous objects is to remain in the whirl. He says "Misery is gone in the case of a man who has no delusion, while delusion is gone in the case of a man who has no desire, desire is gone in the case of a man who has no greed, while greed is gone in the case of a man who has no attachment."8 The efforts made to satisfy the human desires through material objects can be likened to the chopping off of the branches while watering the roots. Thus we can conclude that the lust for and the attachment towards the objects of worldly pleasure is the sole cause of human suffering.
7 Uttaradhyayana-sutra, 32/19. Ibid., 32/7-8.
JAIN JOURNAL
7
If mankind is to be freed from mental tension. it is necessary to grow a detached outlook in life. Jainism believes that the lesser will be the attachment the greater will be the mental peace. It is only when attach

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ment is vanished, the human mind will be free from mental tensions and emotional disorders. For this Jainism preaches the vow of camplete nonpossession for the ascetics and the vow to limit ones own possession for the householders, which are technically called as aparigraha-mahāvrata and parigraha-parimāņa-vrata respectively,
Non-Violence or Regard for Life
Samatā or equanimity is a personal or inner aspect of our religious life, when it is applied in the social life or it is practised outwardly, it becomes non-violence. Thus non-violence is a social or outer aspect of our religious life. In Acārānga Lord Mahavira gives another definition of religion. He remarks
“The worthy men of the past, present and the future all say thus, speaks thus, declare thus, explain thus : all breathing, existing, living and sentient creatures should not be slain, nor treated with violence, nor abused, nor tormented. This is the pure, eternal and unchangeable law or the tanet of religion."9 In other words, non-violence is the eternal and pure form of religion. In Jainism non-violence is the pivot on which its whole ethics revolves. For Jainas violence represents all the vices and non-violence represents all the virtues. Non-violence is not a single virtue but it is a group of virtues. In Praśnavyäkarana-sūtra the term non-violence is equated with sixty virtuous qualities, just as peace, harmony, welfare, trust and fearlessness, etc.10 Thus non-violence is a wider term, which comprehends all the good qualities and virtues.
The concept of non-violence and the regard for life is accepted by almost all the religions of the world. But none of the religions observes it so minutely as Jainism, Jainism prohibits not only killing of human beings and animals but of the vegetable kingdom also. To hurt the plants is also an act of violence or himsā. It's basic principle is that the life, in whatever form it may be, should be respected, we have no right to take another's life, because every one wants to live as we do. The Daśavaikālika mentions that everyone wants to live and not to die, for this simple reason, Nigganthas prohibit violence.11 It can be said that the Jaina concept of non-violence is extremist and not practical, but we cannot challenge its relevance for human society. Though Jainism sets its goal as the ideal of total non-violence, external as well as internal, yet the realisation of
Acaranga, 1/4/1/127. 10 Prasnayyakarana-sutra, 2/1/21. 11 Dasavalkalika-sutra, 6/10.

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this ideal in the practical life is by no means easy. Non-violence is a spiritual ideal, which is fully realisable only in the spiritual plane. The real life of an individual is a physio-spiritual complex ; at this level complete nonviolence is not possible. According to Jaina thinkers the violence is of four kinds (i) Deliberate or aggressive violence i.e. intentional killing, (ii) Protective violence i.e. resorting to violence to save the life of one's own or his fellow being or to ensure peace and justice in the society, (iii) Occupational violence i.e. the violence which one commits in his occupation such as farming, tilling the soil or running factories and industries, (iv) Violence, which is involved in performing the daily routine work of a house-holder such as bathing, cooking, walking etc. A person can proceed towards the fulness of non-violent life to the extent as he rises above the physical level. The first form of violence, which is deliberate, is to be shunned by all, because it relates to our mental proclivities. So far as the thoughts are concerned, a man is his own master, so it is obligatory for all to be non-violent in this sphere. The other forms of violence, i.e. protective, occupational and violence involved in daily routine work are inevitable so far as man is living on a physical level. But this does not mean that the ideal of nonviolence is not practicable and so it is not necessary for human race.
Non-violence is nothing but to treat all living beings as equal. The concept of equality is the core of the theory of non-violence. The preaching of non-violence is to honour the each and every form life. Jainism does not discriminate the human beings on the basis of their caste, creed and colour. According to Jaina point of view, all the barriers of caste, creed and colour are artificial. All the human beings have a equal right to lead a peaceful life. Though violence is unavoidable, yet it can not be the directive principle of our living, because it goes against the judgements of our faculty of reasoning and the concept of natural law. If I think that nobody has any right to take my life then on the ground of same reasoning I have also no right to take another's life; the principle 'live on others' or 'living by killing', is self-contradictory. The principle of equality propounds that every one has a right to live. The directive principle of living is not 'Living on others' or 'Living by killing' but 'Living with others' or 'Live for others' (parasparopagrahojīvānām).12 Though in our world complete non-violence is not possible, yet our motto should be 'lesser killing is better living'.
JAIN JOURNAL
Further we must be aware of the fact that in Jainism non-violence is not merely a negative concept i.e. not to kill ; but it has positive side also
12 Tattvartha-sutra, 5/21.

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17
as service to mankind. Once a question was raised to Mahavira: "O Lord, one person is rendering his services to the needy persons while other is offering pūjá to you, between these two, who is the real follower of yours?" Mahavira answered "First one is the real follower of mine, because he is following my teachings."13
Though some one or other form of violence is inevitable in our life, yet on this basis we can not conclude that the non-violence is not necessary at all. Just as violence is inevitable for living, non-violence is also inevitable for social living. So far the existence of human society is concerned it depends on mutual co-operation, sacrifice of our interest for the sake of our fellow-beings and regard for others life. If above mentioned elements are essential for our social life, how can we say that nonviolence is not necessary for human life. Society exists not on violence but non-violence, not on fulfilment of self-interest but sacrifice of selfinterest, not on claiming for our own rights but accepting the rights of others as our duty. Thus we can say that the non-violence is an inevitable principle of the existence for human society. At present we are living in an age of nuclear weapons and due to this the existence of human race is in danger. It is only the firm faith in observance of non-violence, which can survive the human race. It is mutual credibility and the belief in the equality of human beings which can restore the peace and harmony in human society.
Regard for Other's Ideologies and Faiths
Jainism holds that the reality is complex. It can be looked and understood from various view points or angles. For example we can have hundreds of photographs of the same and one tree from different angles. Though all of them give a true picture of it from certain angle, yet they differ from each-other. Not only this, but neither each of them, nor the total of them can give us a complete picture of that tree. They individually as well as jointly will give only a partial picture of it. So is the case with human knowledge and understanding : we can have only a partial and relative picture of reality, we can know and describe the reality only from certain angle or view-point. Though every angle or view-point can claim that it gives a true picture of reality, yet it gives only a partial and relative picture of reality. In fact we can not challenge its validity or truthvalue, but at the same time we must be aware of the fact that it is only a partial truth or one-sided view. One, who knows only partial truth or have a one-sided picture of reality, have no right to discard the views of
13 Avasyaka-yrtti, pp. 661-662.

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his opponents as totally false. We must accept that the views of our opponents may also be true from some other angles. Jaina theory of anekāntavāda emphasises that all the apporaches to understand the reality give partial but true picture of reality and due to their truth-value from certain angle, we should have a regard for others ideologics and faiths. Thus anekānatavāda forbids us to be dogmatic and one-sided in our approach. It preachs us a broader outlook and openmindedness, which is more essential to solve the conflicts due to the differences in ideologics and faiths. Prof. T. G. Kalghatgi rightly observes “The spirit of anekānta is very much necessary in society, specially in the present day, when conflicting ideologics are trying to assert supremacy aggressively. Anekānta brings the spirit of intellectual and social tolerance."14
For present day society what is awfully needed is the virtue of tolerance. This virtue of tolerance i.e. regard for others ideologics and faiths is maintained in Jainism from its earlier times to the present days. Mahavira mentions in Sūtrakstānga "those who praise their own faiths and ideologics and blame that of their opponents and thus distort the truth will remain confined to the cycle of birth and death."15 Jaina philosophers all the time maintain that all the view-points are true in respect of what they have themselves to say, but they are false in so far as they refute totally other's view-points. In one famous Jaina text of 3rd century B.C., namely Isibhāsiyāim, the views of different teachers of Sramanic and Brahmanic trends like Narada, Bharadvaja, Gautam Buddha, Mankhali Gosala and many others, have been presented with regards. They are called as Arhat Rsis and their preachings are regarded as Agamas. Here I would like to quote two beautiful verses of Haribhadra (8th century A.C.) and Hemacandra (12th Century A.C.) respectively which are the best examples of religious tolerance. Haribhadra says:
"I bear no bias towards Lord Mahavira and no disregard to Kapila and other saints and thinkers, whatsoever is rational and logical ought to be accepted.”
Hemacandra says:
"I bow all those who have overcome the attachment and hatred, which are the cause of worldly existence, be they Brahmā, Visnu, Siva or Jina."
14 Vaishali Institute Research Bulletin, No. 4. p. 31. 15 Sutrakrtanga, 1/1/2/23.

www.jainel

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Jaina saints tried all the times to maintain the harmony in different religious faiths and to avoid religious conflicts. That is why Jainism can survive through the ages.
19
The basic problems of present society are mental tensions, violence and the conflicts of ideologics and faiths. Jainism tried to solve these problems of mankind through the three basic tenetes of non-attachment, (aparigraha), non-violence (ahimsa) and non-absolutism (anekānta). If mankind observes these three principles, peace and harmony can certainly be established in the world.

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Abstract
Theory
Psycho-Social Aspects of Jaina Mathematics
A simple probe is rendered into the psychological background of development of Jaina mathematics. General psychology of Jaina way of life controlled by the principles of truth and non-violence played a vehement role in the development of this branch of exact sciences. Besides it has been shown that mathematics was part and parcel of the knowledge on the part of Jaina monks who influenced the social and religious modes of life. Jaina karma theory can hardly be understood without the aid of mathematical background. It is worth noticing that Jaina mathematics and astronomy had not only regulated the Jaina mode of life, but they also influenced the social and religious life-style of the Indian nation as a whole.
S. S. LISHK & SM. AMARJIT KAUR

Jaina school of mathematics owes its origin to remote antiquity. Jaina canonical literature was compiled much after the Jaina way of thinking had come into existence which is evident from the fact that there had been a long tradition of verbal instruction from preceptor to disciple. There are certain works namely Karma-pāhuḍa and Kasaya-pāhuḍa popularly known as Dhavala and Jaya-dhavala Siddhantas after the names of their respective commentaries which form the important surviving pieces of Dvadas ängi (twelve limbs) according to Digambara tradition and works like Surya-prajñapti, Jambudvipa-prajñapti and Candra-prajñapti according to Svetambara tradition which comprise of several technicalities of mathematical nature. Much analysis has been done by scholars like L. C. Jain, Dr. R. C. Gupta, Dr. S. S. Lishk and others in this regard. Parallel to Vedanga school of mathematics and astronomy, Jaina school of mathematics and astronomy had its own terminology. Controlled by the principles of truth and non-violence, the Jaina Acaryas had tried to preserve the mathematical and astronomical knowledge in a most sacred manner, the example of which is still found in most of Jaina saints who can recite several parts of Jaina canonical literature without understanding

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any mathematical implications thereof. It is the tender and delicate feelings of the holy devotees of Lord Mahavira who have preserved intact several scattered pieces of mathematical knowledge which still deserves a deep probe. Still we have to delve deep into the secrets of Jaina mathematical texts which sometimes appear to be the cultivation of imagination. For example, people have wondered about the detailed description of the dimensions of the Mount Meru, but Dr. S. S. Lishki has exposed in his work Jaina Astronomy that mathematical consistency of the dimensions of the Mount Meru gives a good criterion implying the action of obliquity of ecliptic in it. The actual observation and determination do fit the real geometry of the earth.
It is worthy to note that mathematics formed part and percel of the knowledge on the part of Jaina monks who influenced the social and religious modes of life. By measuring actual length and direction of shadow of gnomon, they determined length of the year and time of day in order to perform their religious rites at proper times. In Ceylon, each Buddhist monk is supposed to keep a calendar (lita) from which he learns the awach-hāwa (length of shadow) by which, according to rules laid down, varying with time of the year, hour of the day may be known, the age of the Moon, the years that have elapsed since the death of Buddha.? The data as extant in Sürya-prajñapti show that parts of the day elapsed have been measured in terms of shadow-lengths measured in units of puruşas (man-lengths).
The psycho-social development of Jaina philosophy is based on Jaina karma theory which can hardly be understood without the aid of mathematical background. The law of saptabhangi can be easily understood through the application of the law of permutation and combination.3 The knowledge of set theory, as L. C. Jain" has exposed, is quite indispensable for adequate grasping the Jaina karma theory.
It is worth noticing that Jaina mathematics and astronomy had not only regulated the Jaina mode of life but they influenced the social and religious life style of the Indian nation as a whole. For example, syzygies (amāvasyās and pūrnimās) and sankrāntis (solar ingresses) are termed as 15,30 or 45 muhurtas depending upon the naksatra(lunar asterism) current
1 Lishk, S. S., Jaina Astronomy, 1987, Sumati and Sons. Delhi. 2 See Encyclopaedia of Ethics and Religions, Vol. 3, p. 78 * Lishk, S. S., 'On Application of the Law of Combination in Early Jaina Philo
sophy', Jain Journal, Vol. 15, No. 2, pp. 71-73. * Jain, L. C., 'Divergent Sequences Locating Transfinite Sets', IJHS, Vol. 12, No. 1,
pp. 57-75.

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at the epoch time. The origin is traced back to the Jaina concept of measuring the zodiacal stretches of nakşatras in time degrees in terms of muhurtas (1 muhūrta=48 minutes of time). It may be remarked here that the evolution of graduating the zodiacal circle into 360 degrees is only found in Jaina mathematical texts and such an evolutionary development, as Dr. S. S. Lishks has observed in his work Jaina Astronomy, has not been traced in any other civilization so far. Evidently the development of mathematical thought in the Jaina school of mathematics has influenced the psycho-social development of the world as well.
Now it may be concluded that Jaina mathematics has played a vehement role in the psycho-social development of the society. It is the need of the hour that the followers of Jaina way of life establish an exclusive Research Institute of Jaina Mathematical Sciences so that better understanding of the Jaina mode of thought could be promoted in all the directions.
• Lishk, S. S. and Sharma, S. D., 'Zodiacal Circumference as Graduated in Jaina
Astronomy', IJHS, Vol. 14, No. 1, pp. 1-15.

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Jaina Alchemy as Revealed in SuvarnaRaupya-Siddhi-Sastra of Sri Jinadatta
Suri (V.S. 1210)
J. C. SIKDAR
A study of the Jaina alchemical thoughts and practices fostered from the time of the Jainacaryas Nagarjuna' and Padalipta Suri? up to the eighteenth century A.D. throws a welcome light upon an aspect of the material culture of the Jainas with scientific ideas combined with their interpretation in the light of other Indian literary evidences on Rasāyanavidyā (Chemistry), Dhātuvidyā (Metallurgy) and Ayurveda (Science of life) of the Middle Ages.
It seems that Western India (Rajasthan and Gujarat)s by virtue of its geographical position as a strong centre of Jainism from the beginning was a receptacle for many alchemical ideas, specially from other cultureareas of India and outside-"from the Chinese and Arabic cultureareas in the later period.
A study of the extant Jaina MSS. the Suvarna-Raupya-Siddhi-Sastra of Jinadatta Suri (V.S. 1210) written in Sanskrit, Prakrit, Apabhramsa and Old Gujarati, copied with additional materials in the 18th century A.D., kept in the library of L. D. Institute of Indology at Ahmedabad, reveals scientific ideas and practices of the Jainas with two distinct trends in alchemy, viz. (1) Chemistry and Metallurgy, and (2) Medical Science, together with some informations about occultism.
It appears that a vast mass of chemical informations was accumulated in the Jaina treatises on Rasāyanavidyā and Dhātuvidyā during the period from Nagarjuna upto the eighteenth century A.D.
1 Suvarna-Raupya-Siddhi-Sastra (SRSS), Jinadatta Suri, ch. 1, 60. 2 Ibid., ch. II 4. 3 All the available Jaina MSS. on alchemy have been found in this region and they
are written in Sanskrit, Prakrit, Apabhramsa, Old Gujarati and sometimes in old
Rajasthani. 4 'Some trends in Alchemy in India', Dr. B. V. Subbarayappa, Abstracts of Scientific
Section papers, XV, International Science Congress, Edinburg, August 1977, p. 480. 5 It is the work of Jinadatta Suri (V.S. 1210) who belonged to the Kharataragaccha
of Rajasthan.

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And it was pressed into signal service in the latro-Chemical period of India (1300-1550 A.D.)
A comparative study of the Suvarna-Raupya-Siddhi Sastra with other Jaina MSS. and the Indian works on Rasāyanavidyā and Dhātuvidyā show that since the second century A.D. the Indian alchemists were endeavouring to make gold.' The research to make gold was continued by them throughout the Middle Ages, together with the studies dealing with industrial processes, especially metallurgical process and with the manufacture of drugs. In the course of the researches of the Indian alchemists many chemical discoveries were made by them.
During the Middle Ages an extensive system, in part secret, of code names10 or symbolic letters'l or names for chemical substances was developed by the Jainacaryas. For example :
dhammo mangalamuk itthaṁ ahimsā saṁjamo tavol devā vi taṁ namamsaṁti jassa dhamme sayā mano//
Deciphenment of Code Names
dhammo
= pāradah(mercury), (SRSS. Ch. II, comm.)
mangalam
= hemah (gold), (Ibid).
ukittham
= nepaladesodbhavam tāmram (Nepalese copper), (Ibid).
ahimsä
= kamtheri (a species of opuntia), (Ibid).
samjamo
= rāto agathia (red agasti/glandiflora), (ibid).
tavo
= kışņa kanaka (black dhaturā = thorny apple), (Ibid).
deva vi
= pili devāli (yellow andropogon serrantus), (Ibid).
6 It is evidenced that most of the Jaina MSS. of this period were written with golden
ink.
? SRSS, ch. II, 1,2,3,6,8,14; ch. III, 1,4,6,7,9,52,103,105,109; ch. IV. 4,5,12,15,17
18,19,25,29,40. 8 Ibid., chs. 1-14. . Ibid., chs. 9, 10, 14. 10 Ibid., ch. 1, gatha 1, (dhammo mangalam, etc.). 11 Ibid., ch. II. 7; ch. III. 1. 12 pitam (gold), Ibid., ch. II. 1. 2. etc.; taram (Silver), Ibid., ch. 1. 10, svetam (silver),
12 pitam Ch. 1.27.
mentary
18 Ibid., ch. Il commentary.

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Toward the end of the eighteenth century A.D. the Jaina alchemists began to make use of initial letters of the names of elements and compounds, instead of the older symbolic names, e.g. 'ha' iti=hāṭakam (gold)11, ra iti rasa pāro (mercury), 'kha' iti kharpura (mineral calmine), 'ma' iti=manahsala-manahsilā (realgar) 'ta' iti=tamkana (borax), 'ha' iti-haratāla (orpiment)15.
A parallel development of alchemy was going on in the western world (Greek-Arab countries) during the Middle Ages. It is stated that "In a manuscript written in Greek in the tenth or eleventh century and now kept in St. Mark's library in Venice, the work of an Egyptian alchemist (the early chemists were called algamista or alchemists), perhaps of the second century A.D. is described. In this manuscript seven metals are identified with celestial bodies-gold with the Sun, silver with the Moon, lead with the Saturn, iron with the Mars, copper with the Venus, tin with the Mercury, and electron (an alloy of gold and silver) with the Jupiter. These bodies were used for the corresponding metals. Other symbols were also used, the symbol for iron was a complex symbol containing the symbol for iron.
25
The second century's alchemist whose work is described in St. Mark's manuscript was endeavouring to make gold. The endeavour to make gold was continued by alchemists throughout the Middle Ages together with studies dealing with industrial processes, especially metallurgical process and with the manufacture of drugs. In the course of the early work of alchemists, many chemical discoveries were made.
During the Middle Ages an extensive system, in part secret, of symbols for chemical substances was developed. Toward the end of the eighteenth century Chemists began to make use of initial letters of the names of elements and compounds, instead of the older symbols. Berzeliers then systematized this procedure and his scheme was soon adopted by all chemists."16
The prominent features of the Suvarna-Raupya-Siddhi Sastra on alchemy lay in the search after the elixir vitae and the powder of projec
14 SRSS, ch. II, 7; ch. III. 1. 15 Ibid.
16 General Chemistry, Pauling, p. 82.

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tion as its contents testify.17 The numerous methods for preparation of mercury,18 iron,19, copper,20 gold, 21 silver,22 and other things, although they could not secure immortality or revive the dead, were meant to be helpful accessories and tentatively, mixed up with the medical recipes, which were drawn, chiefly from the vegetable kingdom, but they soon began to assert a supremacy of their own so as even to upplant the old Indian Ayurvedic treatment by herbs and simples.23 Nay, even absurd pretensions were set up on behalf of these metallic preparations.24 Thus we come across some remarkable passages in the Jaina MS. the Suvarna-Raupya Siddhi-Sastra 'amara kāyā kare,'25 etc.
The one characteristic feature of the extant Jaina MS, the SuvarnaRaupya-Siddhi-Sāstra and others of the latro-chemical period is that opium (aphina)26 is recognised as an official drug in their materia medica from the 12th century A.D. upto the middle of the eighteenth century A.D. even up to the present day as it is also mentioned as such in other Indian works27 on Rasāyana.
Whatever has been revealed by an analysis of the materials in the Suvarna-Raupya-Siddhi-Sastra under the preparations mercury, all that
17 pache te purane agni dije...
ghisyu khai to kaya amara kare-SRSS, ch.IX. 1. paisa bhar suddha gorakh mardi... saviroga jai dviguni khudha hove-Ibid. bhiko athava te khaciko curna kije... amara kaya kare
---Ibid. ch. IX. 2. 18 See Paradavidhi
paro hingoru korine mahe mehlie upari dhaknu dije.... te paro bandhaye puviko thae, uttama nagavanga che 1. mukhamadhye rakhie to bala ghano kare
--Ibid., ch. 12, 18x, 22, 44. 19 Ibid., ch. IX. 11; ch. X. 16. 20 Ibid., ch. II. 1. ; ch. IIL. 66x. 21 Ibid., ch. II. 2,4,5,8,14 ; III. 2,3,4,7,9,19,20,33,36,37. 22 Ibid., ch. III. 14, 18, 23, 30, 31, 32. 23 Ibid., ch. V. 32, 37, 38; ch. IX. 5, 6; ch. X. 14. 24 Ibid., ch. IX. 24. 95 Ibid., ch. IX. 2. 26 Ibid., ch. III. 30-31 (aphina); ch. VI. 7 (aphina); ch. V. 26. (aphina). 27 See Rasaratna Samuccaya of Vagbhat.

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has been said by Nagarjuna,28 Padalipta Suri,29 Carpata 30, Natha,31 and other alchemists32 for the benefit of the people afflicted with diseases. A similar account of the preparations of mercury for the benefit of the people suffering from diseases is given in other Indian works on Rasayana with reference to Nagarjuna and Siddha Carpata. There is a problem for the scholars to identify the Buddhist Nagarjuna and Jaina Nagarjuna and to determine their dates in the history of Indian alchemy.
The Suvarna-Raupya-Siddhi-Sastra is an important treatise of the Iatro-chemical period of India. It is comprehensive and purely a chemical work dealing with many operations of mercury,34 and various chemical processes 35 are incidentally described, a good deal of which, however, overlaps each other as they are found in other Indian works 36 on alchemy in the Middle Ages.
27
The author of the Suvarna-Raupya-Siddhi-Sastra, as devout Jaina monk, begins his work with an adoration of Gautama37, Ganesa 38 and the Tirthankara Mahavira39 and even symbolizes Mahavira with mercury40 as Siva is symbolized with mercury41 in the Hindu alchemy.
28 SRSS. ch. I. 60.
29 Ibid., ch. II. 4. (Palittaya Padalipta)
30 Ibid., ch. I. 24.
31 Ibid. ch. I. 18, 24; Natha may be identified with Nityanatha of Rasaratnakara.
32 Ibid., ch. II. (Sekham Ali) SRSS., MS. (B), ch.I. 60.
33 Rasarnava,
Rasaratnakara of Nityanatha, Rasaratna Samuccaya of Vagbhat, etc.
Vide Hindu Chemistry, Dr. P. C. Ray, p. 159 and Pracin Bharat men Rasayanka Vikas, Dr. Satyaprakasa, Fourth Part.
See also Rasaratnakara of Nagarjuna (Buddhist).
34 SRSS, ch. I. 56; ch. II. 7; ch. III. 12. 13. 18, 22, 44, Ch IX, 5, 21, etc. See Rasaratna Samuccaya of Manikyadeva Suri, Paradavidhi, etc.
35 The chemical processes of making gold, silver, iron, copper, killing of mercury, tin, etc., of making medicines, Ibid.
36 See Hindu Chemistry, Dr. P. C. Ray and Pracin Bharat men Rasayanka Vikas. Fourth Part, Iatro-Chemical period.
37 SRSS, ch. I. 1. (sri gautamaya namah).
88 Ibid., ch. I. (MS.-B) (sri ganesaya namah).
39 Ibid., ch. I. 1, 2, 3, 4, 6 (dhyanajjinesa, etc.).
40 Ibid., ch. II.
41 pancabhutatmakah sutastisthatyeva sadasiva-Rasarnava, XII. 78.

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It appears that the entire series of the Jaina treaties on alchemy, is a composition and epitome based upon some standard works on the subjects--chemistry, metallurgy, medicine and occultism and the contribution of the adepts.42
JAIN JOURNAL
It is interesting to note that the author of the Suvarna-Raupya-SiddhiSastra declared his indebtedness to the previous Acaryas like Nagarjuna, 48 Padalipta Suri,44 Carpata,45 Natha,46 Sekham Ali47 and others48 for a knowledge of certain processes of alchemy as is found in the case of other Indian works 49 on alchemy. This seems to indicate that the cultivation of alchemy and chemical knowledge among the Jainacaryas became neglected at a certain period of Indian history of alchemy and almost forgotten and the earnest interest into the lore of alchemy has to be made during the time of the Jaina alchemists of the Iatro-chemical period as was the case with the authors of other Indian works on Rasayanavidya.
The peculiarity of the alchemical works 50 of the Iatro-chemical period is this that they are based upon the Indian Ayurvedic texts 51 on the one hand and the Indian Tantric Chemical Treatises 52 on the other. It appears from a study of the contents of the Jaina MS. the Suvarna-RaupyaSiddhi-Sastra and other Jaina works on alchemy in comparison with
42 There are some references to the inclusion of some additional materials of the later period in the SRSS and other Jaina alchemical works, e.g. Vaidyakasamgraha (about phiringiroga, phiringivaya cikitsa, etc.), besides, the mention of chemical formulas of Nagarjuna, Carpata, Padlipta Suri, Sekham Ali, etc. in the 1st and 2nd chapters of the SRSS. See also Rasaratna Samuccaya of Manikyadevasuri.
48 nagarjuna kahe dhamdha thoda, SRSS, ch., 1.60.
44 palittaya-mai mahil, Ibid., ch. II. 4.
45 carapata kare tamasa, Ibid., ch. I. 8, 14, 17, 26, 39.
46 natha bole, Ibid., ch. I. 19.
47 Sekham Ali, Ibid., Ch. I. 60 (MS-B).
48 Gandu bole, Ibid., ch. I. 11.
49 See Rasaratnakara of Nityanatha, Rasaratna Samuccaya of Vagbhat, etc.
60 SRSS, of Jinadattasuri; Rasaratna Samuccaya of Manikyadeva Suri; Nagarjunividya, Paradavidhi, etc.
61 See Carakasamhita, Susrutasamhita, Kalyanakaraka with regard to Rasaprakarana, etc.
52 See Rasaratnakara, etc. In almost every country the progress of Chemistry can be traced back to medicine and a belief in the making of gold by a chemical process of the transformation of base metals into gold as well as to the elexir vitae of life or the philosopher's stone.

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JULY, 1987
those of other Indian works on alchemy that the Jaina works are more or less a compilation based upon many other Indian works 53 of the Tantric period on the same problem or there might have been a common Indian source on alchemy from which all the Indian schools of alchemy might have drawn their respective alchemical informations.
Alchemy, as revealed in the extant Jaina MS. the Suvarna-RaupyaSiddhi-Sastra and other Jaina alchemical works has dealt with mineral kingdom-rasas, mahārasas54 (superior minerals) and uparasas55 (inferior minerals), ratnas56 (gems) and lohas57 (metals) etc.
Mahārasas (or Rasas) are as follows:
abhraka (mica), vaikranta (tourmaline), māksika (pyrite), vimala (variety of pyrite), şilājuta-adrija (bitumen), sasyaka (blue vitriol), capala (sulphide mineral) and rasaka (calamine), while uparasas are stated to be gandhaka (sulphur), gairika (red ochre), kasīsa (sulphate of iron), tuvari (alum), tāla (orpiment), manaśīlā (realgar) and anjana (collyrium). Besides, there are mentioned some other common rasas, such as, navasāra (sal-ammoniac), hingula (cinnabar),58 etc. ratnas (gems) are vajra (diamond), mauktika (pearl),59 etc.
Six lohas (metals)se are as follows:
gold (kāncana, suvarna, pita or hema), silver (tara or raupya), coper (tāmra), lead (sisa or nāga), tin (vaṁga) and iron (alpa). It is interesting to note that there is mention of zinc (jasta) also.1
Later on, eight metals62 are named by including two alloys-brass (pitala) and bell metal (kāṁsa). The Jaina works on alchemy deal with
58 Rasaratnakara or Nityanatha, Carpatasiddhanta, Rasarnava, Rasaratna Samuccaya
of Vagbhat, etc. 54 SRSS, Jinadattasuri.
Rasaratna samuccaya, Manikyadeva Suri, etc. ; see the 1st adhikara of Rasaratna
Samuccaya, (beginning). 56 Ibid. 56 Ibid. 57 Ibid. 58 Ibid. 59 Ibid. 60 Ibid. Jinadatta Suri. ch. I; Rasaratna Samuccaya, Manikyadeva Suri. Ch. 1. 61 SRSS, Ch. ILL. 1. (jasta) ; III. 2, 16, etc. 62 loha 1, naga 2, vamga 3, trabo 4, kamso 5, pitala 6, tara 7, hema 8, SRSS. ch. V1.13.

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30
mineral preparation in detail.63 They are also devoted to the short processes of killing metals and minerals65 as they are treated in other Indian works on Rasāyanavidyā.
The Suvarna-Raupya-Siddhi-Sastra gives an account of the process for dissolving mercury and oxide of arsenic with conch-shell powder, which the Jaina alchemist names as bhum bhum67 and mentions ash of bone of the neck of camel68 and ash of bone of boar69 as solvent for copper quickly. They are described as substances endowed with the property of dissolving metals.70
Besides some distilling apparatus (yantra) have been mentioned in the Jaina alchemical works; e.g. dolikāyantra" vālukāyantra,72 pätālayantra,73 kavaciyayantra,74 etc.
JAIN JOURNAL
In short they have treated of mercury, minerals and metals, the construction of apparatus, the mystic formulae for the purification of metals, the extraction of essence (kalka), liquefaction and incineration of metals, etc. The virtues of mercury are commended in the Jaina alchemical works the Suvarna-Raupya-Siddhi-Sastra and others that men are freed from a multitude of diseases by partaking of medicines, prepared with mercury.
The final phase of Jaina alchemy as found in the Suvarna-RaupyaSiddhi-Sastra, Rasaratna Samuccaya of Manikyadeva Suri, etc. is charac
63 See the Rasaratna Samuccaya of Manikyadeva Suri and compare it with the SRSS of Jinadatta Suri, ch. I. 7 (Dhatuvada), ch. I. 51, v. 69; ch. III. 41 (Hingulavidhi); ch. III. 8 (Golakamvidhi), ch. V. 11, 27 (Abhrakavidhi); ch. VII. 27 (Navasaravidhi) and (Prakaranavidhi); ch. VIII. 6 (Kathirasodhanavidhi).
64 E.g. Rasaratna, Paradavidhi, etc.
65 Ibid.
Compare SRSS, ch. VII. 27; ch. II. 16; ch. III. 27 (abhraka); ch. I. 49; ch. III. 84, 103; ch IV. 24; ch. V. 1, 2, 3, 4, (manahsila); ch. I, 19, 20, 25, 41, 42 (gandhaka).
66 Rasarnava; Rasaratna Samuccaya of Vagbhat.
67 SRSS, ch. IV. 39; ch. IX, 51. bhum bhum samkhah camda ra (ja) hatyari malla.
68 Ibid., ch. X. 33. utna gardani nalinu baline teni raksa maso 1, tambo se 1 mukosiraghra
gate.
69 Ibid., ch. X 34. kalano asti (asthi) muke sighra gale.
70 Ibid., ch. x, 33, 34.
See Hindu Chemistry, p. 162, for Samkhadravaka.
71 SRSS, ch. VII, 9; ch. IX. 4; ch. X. 35, etc.
72 Ibid., ch. VI. 9; ch. IX. 45.
73 Ibid., ch. III. 36.
74 Ibid. ch. VI. 10.

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JULY, 1987
terized by the fact that over and above opium some other foreign drugs are found incorporated into its pharmacology as is evidenced in other Indian alchemical works. It is a well known historical fact that the Portuguese had fairly established themselves at Goa and some parts of India by the beginning of the sixteenth century, A.D.75 “As a result of intercourse of India with them that dreadful scourge the veneral diseasesyphilis (phiringiroga) made its appearance76 in India.”
Syphilis (Phiringiroga)" as mentioned in the Jaina and other Indian Ayurvedic works78 of the period “had now to be reckoned with and a new name had to be coined for it'°79 as phiringi or phiringiroga.
The Suvarna-Raupya-Siddhi-Sāstra and a Jaina MS. Vaidyaka Samgraha of an unknown author prescribe calomel (rasakarpūra)80 and kobcini 81 (kābābcini=china root, smilax china=ciniakapūr) for what is termed for the first time as phiringiroga or the disease of the Portuguese. "The use of this drug as a remedy for Syphilis, it is believed, was made known to the Portuguese at Goa by the Chinese traders about A.D. 1535.982
Both opium83 and mineral acids 84 are prescribed for many diseases. The Ayurvedic method of treatment has been described in the SuvarnaRaupya-Siddhi-Sāstra, etc. in detail as is evidenced in ample citations86 as found in other Indian Ayurvedic works.86
75 Hindu Chemistry, Dr. P. C. Ray, p. 162. 76 Ibid. 77 A Jaina MS. Vaidyaka Samgraha of an unknown author of the 18th Century A.D.
in the collection of Kalyanavijayaji, No. 2095, written in old Gujarati in the same collection No. 2093, now kept in the library of L. D. Institute of Indology, Ahmedabad-9, Gujarat, throws light upon this phiringivata (syphilis) and syphilitic cancre, etc. and their remedies, e.g. a the phiringivaya pratikara, -bodarasimgi, hirakasisa, katho, valuacali, dadimachali, samabhagacurna, lingacapei limgaroga jai, MS. No. 2095 (30994). Phiringivatasamadhi-rasakapura ta 1, katho ta 1, itachid anta ta 1, citraka ta 1, ciniyakapura ta 1, akolakaro ta 1. jaiphala ta 1, javanitri ta 1, sarva ausadha pisi nimbarasasu goli 14, kijai, prabhati, samdhai, dina, logala jai, dudh, bhat pathya,
MS. No. 2093. etc. 78 Arkaprakasa, Ravana ; Bhavaprakasa, Bhava Misra. 79 Hindu Chemistry, p. 162. 80 SRSS. ch. X. 1, Vaidyaka Samgraha (Phiringivatasamadhi). 81 Ibid., ch. VIII. 35 ; ch. IX. 68. 82 Hindu Chemistry, p. 162. 83 SRSS., ch. II. 30-31 ; ch. X. 26, etc.
4 Ibid. 85 Ibid., ch. IX, X. XIV, 8; 86 Carakasamhita; Susrutasamhita ; Kalyanakaraka, etc.

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32
Some portions of the Jaina alchemical works have particularly been devoted to mineral preparation87 but it seems that they have been borrowed chiefly from some other Indian works. The Jaina MS. the SuvarnaRaupya-Siddhi-Sastra, MS. the Rasaratna-Samuccaya, etc. have dealt with the preparations of medical tinctures88 and prescribed mercury treated with some other minerals as remedy for many diseases89 as found in Arkaprakasa of Ravana, Bhavaprakāśa, etc.
JAIN JOURNAL
The main objective of alchemy as pointed out by the Jainacaryas was to show the way for the destruction of all sins (or evils)-poverty, diseases and old age.90
87 SRSS, ch. VIII 1; ch. X; ch. XIV, etc.
88 Ibid., ch. VIII 1; ch. X; ch. XIV particularly.
89 See Arkaprakasa, Bhavaprakasa, Vide Hindu Chemistry, p. 162. 90 SRSS, ch. II. (Commentary).

Page #40

Poem Maker LEONA SMITH KREMSER
Let be The poem With Jina as poem-maker.
Let be His blessed, golden writ. ....May food-animals wake to a dawn of benevolence, Blade and fang never again to stalk those innocents. Yea, may all living beings move into non-violence... Under the hand Of holy Jina Aristanemi For all of time, O let it be.

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www.jainel

Page #41

Fashion Minds to Bloodlessness
CLARE ROSENFIELD
So long as Mother Earth is offered blood Instead of tears of sorrow for the pain That men of 'peace' have wreaked on her again By daily spitting bones upon her mud;
So long as babes as innocent as Christ,
All creatures God-endowed upon this earth
Are promised certain death right from their birth, Determined to be hooked or clubbed or sliced;
So long our work for warless life's waste,
For tongues which chew on victims call in vain To man to halt a race all deem insane While tyrannized by such a thing as taste.

Let Nature fill our cup with fruit and grain And fashion minds to bloodlessness again.

Page #42

Cassette Review
MAMO VEETRAGA (RP 130) - Bhagavān Mahävir Panca-kalyānaka Geet by Vasir Ahmed, Sangeet by Ashok Chandra Alase Produced by Rajshri Pictures (P) Ltd Poonam Chambers 'B', Dr. Annie Besant Road, Worli, Bombay 400018 Recorded by Shashank Lalchand at S.L. Recording Studio, Bombay
Contains the following songs :
Side A
I mangalācaran
2 ārādhana 3 solah sapne 4 janm kalyanak 5 bāllila
mangalam bhagavan Dr. Shyamal Bhandarkar viro jai tirthankar Sudhir Pote & Party yūn pūche
Dr. Shyamal Bhandarkar nācori gão
Dr. Shyamal & Party khel rahe the Kishori Inamdar, Vaiju
& Anu Karandikar ek putra aisā Sudhir Pote
6 diksā-kalyānak
Side B
7 pranām
mahāvīr prabhu ko 8 sati candanā udgar prabhū tumhare 9 namo vitarāga 10 keval-jñān kalyānak
Gauri Kotnis & Kishori Dr. Shyamal Bhandarkar Sudhir Pote Sudhir, Dr. Shyamal & chorus Dr. Shyamal Bhandarkar
11 viśvame hai
visvavandya 12 nirvān kalyānak
om namo śri vīrāya Dr. Shyamal Bhandarkar
The cassette under review is a memorable production under the able guidance of Sri Ashok Chandra.

Page #43

Books Received
BANTHIA, MOHANLAL and CHORARIA, SRICHAND (ed),
Vardhaman Jivankoś, Vol. 2, Jain Darshan Samiti, Calcutta, 1984. Pages 45+335. Price Rs. 65.00.
Cyclopaedia on the life of Mahavira, Vol. 2. CHANDRA, K. R. (ed), Prakrt-Hindi Koś, Prakrit Jain Vidya Vikas
Fund, Ahmedabad/Parsvanath Vidyashram Sodh Sansthan, Varanasi, 1987. Pages 14+890. Price Rs. 120.
Simplified Prakrit-Hindi Koś based on Päia-Sadda-Mahannava
for students. HEMACANDRACARYA, Kumārapala Caritam, Vardhaman Jain
Jnanpith, Tirpal, Udaipur, Rajasthan, 1986. Pages 36+-269. Price Rs. 30.00.
Original text with Hindi meanings and annotations by Bhagavati Muni 'Nirmal'. General editor R. K. Pagaria. MUNI GANESHMAL, Arhat Adisvar (in Hindi), Akhil Bharatiya
Terapanth Yubak Parishad, Ganga Sahar, 1982. Pages 17+336. Price Rs. 30.00.
Life of Bhagavan Adinath in verse. MUNI NIRVAN SAGAR, Pratikramana-sutra (Hindi-English), Sri
Mahavir Jain Aradhana Kendra, Koba, 1986. Pages 266. Price Rs. 20.00.
Pratikramana in original form with transliteration in English.
Handy book for the Jainas residing abroad. PANYAS PURNANANDA VIJAY, Sri Bhagavati Sūtra Sār Sangraha,
Vol. IV (in Hindi), Sanghvi Jagjivandas Kasturchand Shah, Sabarkantha, Gujarat, 1986. Pages 47 +560. Price Rs. 15.00.
Contains in nutshell Satakas 21 to 41 of Bhagavati-sūtra. RAMPURIA, MANAKCHAND, Jai Mahāvir (in Hindi), Vikas Printers
& Publishers, Bikaner, 1986. Pages 143. Price Rs. 80.00.
Life of Mahavira in verse.
SADHVI SANGHAMITRA, Jain Dharmke Prabhāvak Ācārya (in Hindi),
Jain Vishwa Bharati, Ladnun, Rajasthan, 1986. Pages xxv+901. Price Rs. 50.00.
Second enlarged edition.

Page #44

JULY, 1987
SHAH, RAMANLAL C., Jain Sahitya Samāroha, Part 2, Sri Mahavir
Jain Vidyalaya, Bombay, 1987. Pages 16+398+82. Price Rs. 40.00.
Report and collection of essays read at the sixth literary conference held at Khambhat in Feb. 1985.
SHASTRI, Pt. BALCHANDRA, Satkhandāgam Parisilan (in Hindi),
Bharatiya Jnan Pith, New Delhi, 1987. Pages 52+916. Price Rs. 120/-,
A detailed and critical study, touching the different aspects of the canonical work Satkhāņdāgama. The discussion is divided into eleven chapters of which Chs. 1 & 2 deal with the name of the work, its author, source, authenticity, language, style, method of exposition, classification of topics and certain other allied things, Ch. 3 describes in detail the subject matter of each of the six parts (or khandas), Ch. 4 provides a comparative study of Satkhandagama with more than a dozen other works on the same subject, Ch. 5 deals with the known exegetical literature relating to this text in general, and its Dhavala commentary in particular, Ch. 6 gives information about Santakamma-panjiya, a short commentary of unknown authorship on a portion of the text, Chs. 7-9 discuss works and authors quoted or alluded to, directly or indirectly in the Dhabala, Ch. 10 discusses the style and method of exposition employed in Virasena's Dhavala and Ch. 11 contains an index of the numerous quotations which Virasena had gleaned from different earlier works and used in the Dhavalā. With useful appendices and introduction.
SUBRAMANYAM, Ka Naa, Tiruvalluvar and His Tirukkural, Bharatiya
Jnanpith, New Delhi, 1987. Pages xvi +225. Price Rs. 45.00.
It undertakes to spell out the implications of the tenets found in the Tamil Classic Kural and to relate them to Jaina doctrine as they should be. Tiruvalluvar, the author of the Kural was a disciple of Acarya Kundakunda, if not Kundakunda himself and flourished sometime between 1st Century B.C. and 1st Century A.D.
TOLIYA, PRATAP KUMAR J., Meditation & Jainism, Vardhaman
Bharati International Foundation, Bangalore, 1986. Pages 42. Price Rs. 5.00.
A small tract on the subject.
YUVACARYA MAHAPRAJNA (ed.), Suyagado 2, Anekant
Sodhpeeth, Jain Vishwa Bharati, Ladnun, Rajasthan, 1986. Pages 19+418. Price Rs. 125.00.
Text with Sanskrit rendering, Hindi translation and notes.

Page #45

Our Contributors
MOHAN LAL MEHTA, Professor of Jain Philosophy, University of Poona, Pune.
YAJNESHWAR S. SHASTRI, Deptt. of Philosophy and Religion, L. D. Institute of Indology, Ahmedabad.
SAGARMAL JAIN, Director, P. V. Research Institute, Varanasi.
S. S. LISHK & Sm. AMARJIT KAUR, Govt. In-service Training Centre, Patiala.
J. C. SIKDAR, Research Officer, L. D. Institute of Indology, Ahmedabad.

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हिन्दी
१. अतिमुक्त ( २य संस्करण) - श्री गणेश ललवानी अनु : श्रीमती राजकुमारी बेगानी
श्रमण संस्कृति की कविता - श्री गणेश ललवानी अनु : श्रीमती राजकुमारी बेगानी
२.
जैन भवन प्रकाशन
३. नीलांजना श्री गणेश ललवानी
४. चन्दन मूर्ति - श्री गणेश ललवानी
अनु : श्रीमती राजकुमारी बेगानी
अनु : श्रीमती राजकुमारी बेगानी ५. चिदानन्द ग्रन्थावली - श्री केशरीचन्द धूपिया
६.
भगवान महावीर (एलवम् )
বাংলা
1.
১. অতিমুক্ত
২. শ্রমণ সংস্কৃতির কবিতা৷
৩. ভগবান মহাবীর ও জৈন ধর্ম
English
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- শ্রীগণেশ লালওয়ানী
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Vol. I (Satak 1-2) Vol. II (Satak 3-6 ) Vol. III (Satak 7-8 ) Vol. IV (Satak 9-11)
2. The Temples of Satrunjaya
Bhagavati Sutra (Text with English Translation) -Sri K. C. Lalwani
-James Burgess
3. Essence of Jainism-Sri P. C. Samsukha tr. by Sri Ganesh Lalwani 4. Thus Sayeth Our Lord-Sri Ganesh Lalwani 5. Verses from Cidananda-Sri Ganesh Lalwani
पी- २५ कलाकार स्ट्रीट : कलकत्ता ७०० ००७

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NARSING TRADING CO.
Jute Brokers & Dealers
2 INDIA EXCHANGE PLACE
CALCUTTA-700 001
Phone : 20-6101, 20-3924

Page #60

The Bikaner Woollen Mills Manufacturer and Exporter of Superior Quality Woollen Yarn, Carpet Yarn and Superior
Quality Handknotted Carpets
Office and Sales Office : BIKANER WOOLLEN MILLS
Post Box No. 24 Bikaner, Rajasthan Phones : Off. 3204
Resi. 3356
Main Office : 4 Meer Bohar Ghat Street
Calcutta-700 007 Phone : 33-5969
Branch Office : Srinath Katra
Bhadhoi Phone : 378
TARUN TEXTILES (P) LTD.
203/1 MAHATMA GANDHI ROAD, CALCUTTA-700 007
Gram : TARUNKNITS', Phone : 38-8677, 39-6090
75 NARAYAN MARKET, SADAR BAZAR, DELHI-6 Phone : 51-5312, 52-7766, Gram : TARUNKNITS'
403 NAVRATAN, 69 P. D'MELLO ROAD CARNAC BUNDAR, BOMBAY-400 009

Page #61

DRINK SHAH-'N-SHAH GREEN TEA FOR REFRESHING VIGOUR & HEALTH.
Green Tea contains Vitamin B1, B2, C, P, K and is useful in Diarrhoea, Dysentry, fatigue, pains and hops lower serum cholesterol in blood.
ALWAYS USE:
OODLABARI
GREAT REFRESHER
Shah'n-Shah
finest green tea
OODLABARI'S Téa Empress
every sip gives you health
CUL
FINEST GREEN TEA
EVERY SIP GIVES YOU HEALTH
For Distributorship, please contact :
The Oodlabari Company Limited
(Renowned Manufacturers of Green Tea CTC and Orthodox Teas)
'NILHAT HOUSE (6th Floor) 11 R. N. MUKHERJEE ROAD, CALCUTTA-700 001
Phone : 28-1101, 28-4093
GREEN TEA TO STAY GREEN FOR EVER
BDTA'S
TEA QUEEN Choicest Green Tea Keeps You Evergreen
M/s. Bhutan Duars Tea Association Limited
11 R. N. MUKHERJEE ROAD
"NILHAT HOUSE" (6th floor)
CALCUTTA - 700 001
Phone No. : 28-1883 & 28-8582 Gram : QUICKTEA
Telex : 21 -7052 BDTA IN
Calcutta Agent M/s. PANCHIRAM NAHATA
177 M. G. Road Calcutta-700 007

ernational

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Page #62

Telex : 021-2405
Phone: 39-5794
39-9235
BANTHIA TEXTILES CORPORATION
12 NOORMAL LOHIA LANE
CALCUTTA-700 007
Approved Wholesale Dealers of THE BOMBAY DYEING & MFG. CO. LTD., BOMBAY
Telex No. : (21) 3456 NPEC IN Cable : MUSHROOM-Calcutta
Phone : 29-2933 P.O. Box No. 9033
NATURAL PRODUCTS EXPORT
CORPORATION An Export House Recognised by Govt. of India 53A MIRZA GHALIB STREET
CALCUTTA-700 016
Exporters of Dry Flowers, Crude Drugs, Leather Goods, Silk Goods &
Fabrics, Hand Gloves, Handicrafts
Bankers : BANK OF INDIA (OVERSEAS BRANCH)
23B Netaji Subhas Road, Calcutta-700 001

Page #63

HANUMANMALL BENGANI
12 INDIA EXCHANGE PLACE
CALCUTTA-700 001
Phone : Office : 20-9255
23-4798
Resi : 29-0470
29-0694
PRASAN CHAND GAMBHIR CHAND
12 INDIA EXCHANGE PLACE
CALCUTTA-700 001
Phone : 20-2603

Page #64

Know thou Truth. He who abides by The Commandment of Truth Goes beyond Death.
KASTURCHAND BIJOYCHAND
-Datavaikālika, 6. 11.

155 RADHABAZAR STREET
CALCUTTA-700 001
Phone: 20-7713
MANSUKH & CO. (OVERSEAS)
UNITED METAL INDUSTRIES
Manufacturers of:
TENTS, TARPAULINS COMBAT DRESSES & OTHER ALLIED TEXTILE FABRICATED ITEMS
Gram 'MANSUKO'
14 NOORMAL LOHIA LANE
CALCUTTA-700 007
Phone: 38-5317
38-4066

Page #65

To look at all as one with himself is ahimsa.
-Maha vira
NAHAR
FOR INTERIOR DECORATION 5/1 ACHARYA JAGADISH CHANDRA BOSE ROAD
CALCUTTA-700 020
Phone : 44-6874
DUGAR BROS & CO
5A N. C. Dutta Street
CALCUTTA-700 001
Phone : 20-4078

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Page #66

Know thou Truth. He who abides by The Commandment of Truth Goes beyond Death.
-- Dašavalkālika, 6. 11.
KASTURCHAND BIJOYCHAND
155 RADHABAZAR STREET
CALCUTTA-700 001
Phone : 20-7713
MANSUKH & CO. (OVERSEAS)
UNITED METAL INDUSTRIES
Manufacturers of : TENTS, TARPAULINS COMBAT DRESSES & OTHER
ALLIED TEXTILE FABRICATED ITEMS
Gram : MANSUKO'
14 NOORMAL LOHIA LANE
CALCUTTA-700 007
Phone : 38-5317
38-4066

Page #67

To look at all as one with himself is ahimsa.
Mahavira
NAHAR
FOR INTERIOR DECORATION 5/1 ACHARYA JAGADISH CHANDRA BOSE ROAD
CALCUTTA-700 020
Phone : 44-6874
DUGAR BROS & CO
5A N. C. Dutta Street
CALCUTTA-700 001
Phone : 20-4078

Page #68

CHHATER SINGH BAID
10 CANNING STREET
CALCUTTA-700 001
Phone : 20-3230, 20-8482, 20-1780
LODHA MOTORS
A House of Telco Genuine Spare Parts and Govt. Order Suppliers.
Also Authorised Dealers of Pace-setter Battery in Nagaland State
CIRCULAR ROAD. DIMAPUR
NAGALAND
Phone 2341, 2308
Gram JEE VEEJE, Ramnagar
Jay Vijay Metal Udyog (P) Ltd.
Manufacturers of Aluminium Properzi Rods D5 RAMNAGAR INDUSTRIAL AREA
VARANASI, U.P.
JUTEX AGENCIES
9 INDIA EXCHANGE PLACE
3rd Floor
CALCUTTA-700 001 Phone : Office : 20-7526, 20-1024
Resi.: 35-9892

Page #69

Phone : 52-1083, 52-4447
25-6109, 25-4280
CALCUTTA RIBBON FACTORY Manufacturers of WOVEN LABEL TAPE
111 COSSIPORE ROAD CALCUTTA-700 002
Cable : TEKMEK
Phone : 26-8015, 26-3511
26-8214, 26-9794
THE TECHMECH (INDIA)
ELECTRICAL MECHANICAL & TEXTILE ENGINEERS 54 EZRA STREET, CALCUTTA-700 001
Ask for Electric Motor's of all type, Underground Power Cables, Transformers, Switchgears HT & LT, Switch Boards, Generating Sets, Pumping Sets, Reduction Gear's. Switches & Change-overs, Power & Paper Capacitors, Voltage Stabilisers,
Control Panels, Contractors upto 780 Amp.
Conquer thy self, for difficult it is to conquer self. If self is conquered, ye shall be happy in this world and after
---Lord Mahavira
WELL WISHER
Bhansali & Company
54 EZRA STREET
CALCUTTA 700 001

ernational

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Page #70

CHHATER SINGH BAID
Phone 2341, 2308
10 CANNING STREET

CALCUTTA-700 001
LODHA MOTORS
A House of Telco Genuine Spare Parts and Govt. Order Suppliers. Also Authorised Dealers of Pace-setter Battery in Nagaland State
Phone: 20-3230, 20-8482, 20-1780
CIRCULAR ROAD, DIMAPUR NAGALAND
Gram JEE VEEJE, Ramnagar
Jay Vijay Metal Udyog (P) Ltd.
Manufacturers of Aluminium Properzi Rods
D5 RAMNAGAR INDUSTRIAL AREA VARANASI, U.P.
JUTEX AGENCIES
9 INDIA EXCHANGE PLACE 3rd Floor
CALCUTTA-700 001
Phone Office: 20-7526, 20-1024
Resi. 35-9892

Page #71

Phone : 52-1083, 52-4447
25-6109, 25-4280
CALCUTTA RIBBON FACTORY Manufacturers of WOVEN LABEL TAPE
111 COSSIPORE ROAD CALCUTTA-700 002
Cable : TEKMEK
Phone : 26-8015, 26-3511
26-8214, 26-9794 THE TECHMECH (INDIA) ELECTRICAL MECHANICAL & TEXTILE ENGINEERS 54 EZRA STREET, CALCUTTA-700 001
Ask for Electric Motor's of all type, Underground Power Cables, Transformers, Switchgears HT & LT, Switch Boards, Generating Sets, Pumping Sets, Reduction Gear's, Switches & Change-overs, Power & Paper Capacitors, Voltage Stabilisers,
Control Panels, Contractors upto 780 Amp.
Conquer thy self, for difficult it is to conquer self. If self is conquered, ye shall be happy in this world and after
---Lord Mahavira
WELL WISHER
Bhansali & Company
54 EZRA STREET
CALCUTTA 700 001

Page #72

S Superlite
SAT & SUN OPEN
LAMP SHADES SHOP
"PARK CENTER", 24 PARK STREET, CALCUTTA-700016
Dealers in
Chandeliers, Pendents, Wall-ceiling-spot, Foot-recess, Gate-, Garden-, Table-lights, Centre-tables, Curtain-rods, Plant-holders, Mirror-frames, Towel-rods, Napkin, Soap, Glass, Toilet-paper, Liquid Soap-holders, Hooks, Door-knobs and Handles in Various Combination

COMPUTER EXCHANGE
24 PARK STREET
CALCUTTA-700 016
Phone: 29-5047

Page #73

A. M. BHANDIA & CO.
JUTE BROKERS
23/24 RADHA BAZAR STREET
CALCUTTA-700 001
PHONE : 26-8054, 26-8368, 27-1042, 27-6466 Resi : 55-1015
BOYD & CO.
Jute Brokers 12 INDIA EXCHANGE PLACE
CALCUTTA-700 001 Phone : 20-5523, 20-9792
20-3917, 20-3927
OSATWAL & CO.
Jute Brokers & Commission Agents 9 INDIA EXCHANGE PLACE (3rd Floor)
CALCUTTA-700 001 20-3185
Resi : 24-0571 Phone : Office : 20-4873
44-4166 20-5897
J. KUTHARI & CO.
12 INDIA EXCHANGE PLACE
CALCUTTA-700 001
PHONE : 20-3142, 20-1059
Resi : 35-2173

Page #74

JAIPUR EMPORIUM
JEWELLERS & EXPORTERS
Specialist in magnificent gems and oriental and western jewellery
Grand Collection of
Ivory, Sandalwood, Silver, Painting, Wood-carving,
Brass Articles, Textiles, Old Curios
Room No. 137 1, 2, 3 Old Court House Street
Great Eastern Hotel
Calcutta-700 069
Phone : Resi. 39-8015
For Indian Airlines Domestic Tickets or any International
Tickets Plus all Related Services
contact us for a better and friendlier service
GLOBE TRAVELS
11 HO CHI MINH SARANI
CALCUTTA-700 071
Phone : 44-0190, 44-3944, 44-3955, 44-6028, 43-3995

ernational

Page #75

BALURGHAT TRANSPORT CO.
2 RAMLOCHAN MULLICK STREET
CALCUTTA-700 073

Cable : SWANAUCK
Telex : 2396 AUCK IN
Phone:
Gram: LANDAKOTA, Telex : 021-2606
6 LITTLE RUSSEL STREET
CALCUTTA-700071

38-9397 38-7098
Phone :
AUCKLAND INTERNATIONAL LTD.
29-2621 29-2623
29-7710
29-7698

Page #76

PUSHRAJ PURANMULL
Jute Merchants & Commission Agents
65 COTTON STREET
Divisional H. O.
CHITAVALSAH JUTE MILLS
(A Division of Willard India Ltd.)
Telephone
Telex
Telegram
Works at
Branches at
CALCUTTA-700 007
[Gaddy: 39-7343
39-4566
Resi : 44-1490
43-4566
43-4104
44-9580
Phone

:
:
:
:
:
:
MCLEOD HOUSE
3 NETAJI SUBHAS ROAD
CALCUTTA 700 001
23-7476 (6 lines) PBX lines
021-2882 MGNA IN CALCUTTA (A/B)
CHITAMILLS, CALCUTTA
P. O. CHITTAVALSA Dist. VISAKHAPATNAM ANDHRA PRADESH
BOMBAY & RAIPUR
MANUFACTURERS OF QUALITY JUTE GOODS OF
ALL DESCRIPTIONS

Page #77

केशर
जिसे आप पानी में 'उबालें' या एसिड में 'जलावें' फिर भी उसकी पत्तियां शेष तक
एक समान लाल रहे तब समझिये कि यह केशर है ।
इस प्रकार के विशुद्ध केशर तथा मैसूर की सुगन्धित चन्दन की लकड़ी तथा चाँदी के बरक, अष्टांग धूप आदि के लिए कृपया हमारे बिक्री केन्द्र में पधारें।
तीर्थ-दर्शन पुस्तिका, दोनों भाग भी हमारे यहाँ उपलब्ध है।
श्री जैन श्वेताम्बर सेवा समिति
१३ नारायण प्रसाद बाबू लेन, कलकत्ता-७०० ००७
फोन : ३६-१४०८
ज्ञानी होने का सार यही है कि वह किसी भी प्राणी की हिंसा न करे
-भगवान महावीर
जैन भवन दुकानदार संघ
पो-२५ कलाकार स्ट्रीट (जैन कटरा)
कलकत्ता-७

ernational

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Page #78

KESARIA & COMPANY
Exporters & Importers
Tea Blenders, Tea, Gunny, Spices Merchants & Commission Agents
2 LAL BAZAR STREET
Todi Chamber, 5th Floor
CALCUTTA-700 001
G. P. O. Box No. 2332
Telex 21-2978 PETA IN
Phone Off. 28-8576 Resi. 29-1783, 26-3514
Branches: AHMEDABAD BOMBAY GAUHATI SILIGURI
Gram ABEEROAVRA
Gram FETAWALA

ALL INDIA TRADING CO. (1959)
(Mines & Minerals)
Gram WYOMING
Phone:
Works:
72-A B. T. ROAD, KHARDAH Phone: 58-1368
RELIANCE PRODUCTS PRIVATE LTD.
15 CHITTARANJAN AVENUE CALCUTTA-700 013
Office:

Resi :
(27-4927
27-5311 [32-4538
32-3719
Reliance Produce Corporation (Manufacturers & Agencies) Gram RELPROCORP

Page #79

BOYD SMITHS PRIVATE LIMITED
B-3/5 Gillander House 8 Netaji Subhas Road Calcutta-700 001
Gram BOYDRIVET
Telex BOYD-2597
Phone 20-2139; Resi 29-0629, 29-0319
A Pioneer Manufacturer of Steel Plants Equipments, Special Purpose Machines, Spares & Accessories & Various Import Substitute Ancillary Items. Also Leading Manufacturer of Tool Room Items Including Shear Blades, Rolls & Rollers, Cutting Tools, Pneumatic Tools & Tool Accessories etc.

INDIA'S PREMIER WIRENETTING PEOPLE
WIRENETTING
IN
All METAL & SPECIFICATION
J. J. WIRE NETTING INDUSTRIES
58-D NETAJI SUBHAS ROAD
CALCUTTA-700 001
Shop 27-7983, 25-0643 Phone Office: 25-0471, 25-6041 Resi. 28-0253

Page #80

Phone : 35-2173
Antarctica Scanning Services
1/A Vidyasagar Street Calcutta-700 009
Proprietor
RANJAN KUTHARI
S. C. SUKHANI
Professional Philatelist
'Shanti Niketan' 4th Floor Room No. 14 8 CAMAC STREET CALCUTTA-700 017
Office: 43-1619 Phone : Resi : 39-9548
Telegram : RAHOKHUSH
Telephone : 39-6205, 39-9727
Jingle Sales Ltd.
P-8 KALAKAR STREET CALCUTTA-700 070
DEEKAY COCONUT OIL INDUSTRIES
Manufacturers of DEVYANI & MILAN BRAND COCONUT OIL 23 Brabourne Road (6th Floor)
Calcutta-700 001 Phone : 26-6885, 38-0242, 38-6223

Page #81

JOHARMAL AMOLAKCHAND
JUTE MERCHANTS 20 MULLICK STREET CALCUTTA-700 007
39-1620
Phone : 39-4363
SHAH ENTERPRISES
64/1 RITCHIE ROAD
CALCUTTA-19
Phone : 47-3398
the soap for you and for all INSIST ON CALSO PRODUCTS BANGLA GOLA & CORAL
CALCUTTA SOAP WORKS CALSO PARK, CALCUTTA-700 039
Phone : 44-7832
Phone : 39-2146
SHANTILAL ABHAYKUMAR
4/5 NOORMAL LOHIA LANE
CALCUTTA-700 007
Wholesale Dealers in BOWREAH COTTON MILLS CO. LTD., CALCUTTA

Page #82

MAGGI DEVI SETHIA CHARITABLE TRUST
23-24 RADHA BAZAR STREET
MINERAL GRINDING INDUSTRIES
CALCUTTA-700001
Phone: 20-4755, 20-4942
23-24 Radha Bazar Street, Calcutta-700 001
Telegram: WEDOIT · P.O. Box No. 2576 • Telex 2365 MGI
PHONE: Office: 26-2884/8667, 27-4431 • Works: 52-1392 · Resi 55-5775
Gram OXFORDCHEM
PARSAN
BROTHERS
Dealers of Marine Stores, Ship Chandlers and Bond Stores. Suppliers, Stockists and Dealers of P. V. C. Pipes and Fittings. 18B SUKEAS LANE (1st Floor) CALCUTTA-700 001

Gram Veervani, Calcutta
Phone :
: 27-8621
Office 26-3870
: 26-0958
: 26-0104
: 36-1142

Resi.
Phone:
SOBHAGMALL TIKAMCHAND
BOROJALINGAH TEA CO.
BURNIE BRAES TEA CO.
12 INDIA EXCHANGE PLACE CALCUTTA-700 001
Office:
20-9683 20-8977
Resi : 44-4301

Page #83

M/s. Kumar Chandra Singh Dudhoria
Azimganj House 7 Camac Street Calcutta - 700 017
Phone : 44-5234, 44-0329
KESHAVBHAI MEHTA
154 Tarak Pramanjk Road
Calcutta-700 006
Phone : 31-1163
Cable : 'KILOWERE'
Telex : 3558 Arts IN
Sukhani Dugar Constructions Pvt. Ltd. 4 Chandni Chowk Street, Calcutta-700 072
Phone : 27-8475/27-4742
Know other creatures' Love for life, for they are alike ye. Kill them not ; save their life from fear and enmity.
- Lord Mahavira
A WELL-WISHER

Page #84

APARAJITA An Exclusive Bombay Dyeing Show Room
Air Conditioned Market 1 SHAKESPEARE SARANI CALCUTTA-700 071 Phone : 43-4649
God made man and we made gentleman
SUDHARMA
For Exclusive Suiting, Shirting & Clothing 12B LINDSAY STREET (Opp. Samavayika)
CALCUTTA-700 016 Stockists of : RAYMONDS, VIMAL, S. KUMAR'S,
GWALIOR, LAJYA, BEEKALENE ETC.
Phone : 39-7267 ALWAYS SOMETHING NEW Dealers in all kinds of Woollen, Cotton & Rayon suiting, shirting etc., of reputed Mills. Specialist in Woollen varieties of Castles, Digjams, Raymonds, Lalimlies and other fabrics.
Specialist in TERYLENE SUITING-TERYWOOL, DECRON SUITING-MOHIR
JATANLAL RATANLAL 113B MANOHAR DAS KATRA, CALCUTTA-700 007
Empty is penance for the sake of fame though performed by men of noble birth, but meritorious is that of which nobody knows.
-Lord Mahavira
A Well-Wisher

Page #85

Gram : PEARLMOON
20-1958 Phone : 20-3323
20-4110 Resi : 55-7686
CALTRONIX
12 INDIA EXCHANGE PLACE
3rd floor CALCUTTA-700 001
Phone : 26-9226/27-8753
VSD CORPORATION
P-41 PRINCEP STREET
ROOM NO. 508 CALCUTTA-700 072
Leading Stockists of Electronic Components viz. Integrated Circuit, Display, L.E.D., Tantalium Capacitor, Zener, Diodes, Scr, Triac Computer Peripherials.
Gram : PENDENT
27-4039
Phone : 27-7423
Electro Plastic Products (P) Ltd.
22 RABINDRA SARANI CALCUTTA-700 073 Factory : 45-6504
Phone : 26-5187, 27-5380
STANDARD ELECTRIC COMPANY
49 EZRA STREET
CALCUTTA-700001

Page #86

CHHOGMALL RATANLALL
Jute Merchants & Commission Agents
P-15 KALAKAR STREET
CALCUTTA-700 070
Phone : 39-3512, 39-7255
MANICKCHAND AJITKUMAR
Jute Merchants & Commission Agents
4 RAJA WOODMUNT STREET
CALCUTTA-700 001
Phone : Gaddi : 25-6989, 25-1014, 25-0963 Resi : 66-3679
Gram : MALDAKALIA
Phone:
25-2517 Office : 25-3237
25-5423 Resi : 28-3411
43-3795
DAKALIA BROTHERS
Jute Merchants & Commission Agents 4 RAJA WOODMUNT STREET
CALCUTTA-700001
G. L. DUDHORIA & SONS
5 CLIVE ROW
CALCUTTA-700 001
Phone : 20-4006/0708

Page #87

Telegram: 'BOTH ENDS'
KAMAL CORPORATION
Gram MEETALL
12 INDIA EXCHANGE PLACE
VIMALADISH TRADING COMPANY Exporters, Importers & Manufacturer's Representatives 3A POLLOCK STREET
CALCUTTA 700 001
Phone Off. 26-3873, 26-4767, Resi. 27-7086
Cable Vitraco--Calcutta Telex: 021-4401 CRYS IN TEA BAGS
TEA * PACKET TEA

CALCUTTA-700 001
Gram Creatarts
Phone 20-8719
*
AAREN EXPORTERS
12 INDIA EXCHANGE PLACE
JUTE HOUSE (3rd Floor) CALCUTTA-700 001
Dealers in all types of Jute Goods, Jute Matting. School Matting, Decorative Hessian Cloth

Dial:
CREATIVE ARTS
MANUFACTURERS & EXPORTERS Jute House G. P. O. Box 2575 12 INDIA EXCHANGE PLACE CALCUTTA-700 001 INDIA Phone 20-7234, 20-0819, 20-6154
20-7430 20-1370
20-1842
20-8719
Telex 021-3558 ARTS IN

Page #88
Monso Registered with the Registrar of Newspapers for India under No. R. N. 12121/66. DADHA HEWLETT INDUSTRIES LIMITED 11 HANUMANTHA RAO STREET MADRAS-600 014 Phone : 84-2613 Branch 17/1C ALIPORE ROAD Flat No. 603 CALCUTTA-700 027 Phone : 45-2389 49-1485 Office : 20-3115 20-9765