Jain Journal 1989 01

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/520093/1

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ISSN 0021-4043 A QUARTERLY ON JAINOLOGY VOL. XXIII JANUARY 1989 No. 3 Journal Ito Hot 1 JAIN BHAWAN PUBLICATION

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a quarterly on Jainology Jain Journal jaina bhavana JAIN BHAWAN CALCUTTA

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VOL. XXIII JANUARY 1989 No. 3 Rupees Five Copyright of articles, stories, poems, etc. published Jain Journal is reserved. in the All contributions, which must be type-written, and correspondence regarding contributions and book-reviews should be addressed 10 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. 15.00 : for three years : Rs. 40.00. Foreign : Rs. 70.00 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 inal Use Only

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Contents 77 Recently Discovered Jaina Epigraphs from Tondaimandalam A. Ekambaranathan The Electro-Magnetic Field in Man 81 Gyan Chand Jain 90 Indian Atomism J. C. Sikdar Gleanings 107 Cassettes Received 108 Books Received 109 Plate Jain Sarasvati 77 ernational www.jainel

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Sarasvati (in coloured chalk) Ganesh Lalwani

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ernational www.jainel

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Recently Discovered Jaina Epigraphs from Tondaimandalam A. EKAMBARANATHAN The northern part of ancient Tamil country, known as Tondaimandalam, has a plethora of Jaina monuments containing lithic records of religious and historical importance. Recent survey of the monuments by the present writer in South Arcot and North Arcot districts brought to light some hitherto unknown epigraphs from places such as Vidur, Ponnur, Tirunarungondai and Chittamur. A temple of modest proportion dedicated to Risabhanatha, the first Tirthankara, exists at Vidur, a hamlet situated 20 kms south-east of Tindivanam in South Acrot district. The edifice, though an earlier one, has lost its original architectural features consequent to extensive repairs and renovations. A fragmentary record of the Rastrakuta king Krsna III (A.D. 939-968) is noticed on a slab built into the floor of the passage leading to the mandapa infront of the central shrine. The first part of the inscription mentioning the name of the king, no doubt, is in a good state of preservation, while the rest is very much obliterated. Though the purport of the record is unacertainable, it appears to register some endowment to the Jaina temple. This fragmentary record, apart from pushing back the antiquity of the temple to the middle of the 10th century A.D., reveals beyond doubt the patronage extended by Krsna III who held sway over Tondaimandalam for a brief period. It may be said in passing that the Jaina temples at Velappadi and Tirumalai in North Arcot district also received their due share of endowments from Krsna III. He had been liberal in his religious outlook by contributing Jaina institutions, even though he was a devout follower of Brahmanism. Ponnur is a reputed Jaina centre situated about 15 kilometres from Wandiwash in North Arcot district, having a temple of Adinatha erected on a low mound called Kanagagiri. The place is variously known as Svarnapura, Hemagrama, Kundakundagrama, etc. The temple possesses numerous icons representing Tirthankaras, Yaksas and Yaksis. An inscription dated in the 17th of Vaisakha in Salivahana 1655 and Kali year 1 svasti sri kannara devarkku yandu..

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JAIN JOURNAL 4834, incised on the rear side of the prabhavali of a Parsvanatha image, records the gift of the same icon to the Adinatha temple by Anantasena, a disciple of Virasenadeva belonging to the Senagana. The Kali and Salivahana years correspond to May, 1733 A.D.2 Another epigraph, already brought to light, from the same temple mentions that in the year 1733 A.D. the residents of Svarnapura made arrangements to take out in procession the images of Parsvanatha and Jvalamalini Yaksi on every Sundays from the Adinatha temple to Nilagiriparvata which was situated to the north-west of the temple at the time of the weekly worship of Helacarya. It deserves special mention that Nilagiriparvata is the same as Ponnur hill, 4 Kilometres away from the temple, where the sacred foot-prints of Helacarya are carved on an open rock. Helacarya was a renowned monk of the Dravidagana who is said to have attained liberation at Nilagiriparvata. The hill is considered to be the habitat of the goddess Jvalamalini who is stated to have bestowed grace on Helacarya. Her cult got popularised in this area and therefore she occupies a prominent position in the Adinatha temple. A separate shrine is built for her in the same temple and special pujas are performed daily to this goddess. The above inscriptions clearly testify to the worship of the footprints of Helacarya on every Sundays ; during which the images of Parsvanatha and Jvalamalini were carried in procession to Ponnur hill. This practice commenced in the year 1733 A.D. as evidenced by the lithic records. Probably, it was discontinued in recent years after the establishment of the Kundakundasrama on the hill. The discovery of the epigraph also helps to fix the age of the processional images of Parsvanatha and Jvalamalini. Of the two icons, the former retains its original style, while the latter, due to retouching and polishing, bears a modern appearance. Tirunarungondai in South Arcot district is one of the sacred Jaina centres to which pilgrims from various parts of the country throng during festive occasions. The huge hillock in the village contains the famous Appandainatha temple with principal shrines meant for Parsvanatha and Candraprabha. The temple has a rich collection of bronze images, a svasti sri salivahana sahaptam 1655-ku kaliapptam 4834 chellaninra pramatisa varu sham vaikasimatham 17 thiyathi ponnur kanagamalainathar koyilukku parsta natharai, senagana virasenadeva sisyarahiya ananthasenar pannina thanmam. 3 Annual Report on Epigraphy, 416/1928-29.

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JANUARY, 1989 old and new. Among them, a Navadevata contains an inscription recording its installation by Parsvanainar, Cakravartinainar and Rsabhadas of the village Karadippakkam, after successfully completing the observance of Adityavrata in the month of Krttika of the Tamil year Pramatisa, which corresponds to 1913 A.D.4 The donors are said to be members of one and the same family and among them, Cakravartinainar became the hereditary trustee of the Appandainatha temple. The temple complex grew horizontally and vertically due to the relentless efforts of Cakravartinainar and his successors. Being childless for a longtime, Cakravartinainar's wife, Sivadeviammal, observed severe austerities for forty-eight days propitiating the presiding deity of Tirunarungondai. The lord conferred upon grace to the couple and consequently a female child was born to them. In order to commemorate this, the lady installed a stone sculpture of Saturn, one of the nine planetary deities, at the foot of the hill. The inscription engraved on the pedestal of the same image reveals that it was installed by Sivadeviammal, the wife of Cakravartinainar of Karadippakkam, in the year 1935.5 Perhaps to ward off the evil effects of Saturn, his image was consecrated at the foot of the hill. This belief has given rise to the practice of every devotee circumambulating without fail the sculpture of Saturn, after offering worship to the main deities atop the hill. 79 Chittamur is the headquarter of the Digambara Jain Community with a matha presided over by a succession of pontiffs from the 16th century down to modern times. Besides, there are two temples, one known as Malainatha and the other Parsvanatha temple. Two epigraphical records have been brought to light from the Parsvanatha temple. The first one is engraved on the basement of the five subsidiary shrines built to the north of the main shrine. It records that the five shrines of Brahmadeva, Ganadhara, Sarasvati, Padmavati and Jvalamalini were constructed with the approval of the pontiff of the Chittamur matha by Gunamalaiammal, the wife of Sri Balaiya of Tirupparumbur, the then deputy collector. The lady also granted one kani of land for offerings to these five deities. Their consecration took place in the month of Vaisakha 4 sri tirunarungondai caityalayatirkku karadippakkam parisanainar cakravartinainar rsabhadasanainar adityavavara nonbu nimittam ceyyappattatu pramatisa varusham karttigai matham 1913. 5 cakravartinainar pariyalana sivadeviammal satha sevai karadippakkam 1935 varusham.

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80 of the Tamil year Subhakritu, Saka 1825 and Kali 5004 which is equivalent to May 1903.6 Sri Balaiya, hailing from Tirupparambur near Kancipuram, was Deputy Collector looking after the administration of Gingee region of the old Madras Presidency under the British regime. Being a pious Jain, he had been responsible for the renovation of numerous temples in South Arcot and North Arcot districts. The inscription under study reveals the keen interest evinced by his wife in the development of the Chittamur temple. The second inscription is noticed on a pillar in the alamkaramandapa of the same temple. It states that Svasti Sri Laksmisena Bhattaraka Bhattacarya, the pontiff of the Jinakanchi matha at Chittamur, renovated the Parsvatirthankara-mandapa (i.e., alamkaramandapa) on 22nd monday, the auspicious full-moon day, in the month of Tai of the Tamil year Vrute and Saka 1873, corresponding to 1951 A.D. The record incidentally mentions the other pontifficial pithas at Delhi, Kolhapur and Penukonda. We come to know from other epigraphs that the prakara wall along with the gopura of the temple was constructed in the year 1865 A.D. very likely, the alamkaramandapa also had its completion in the same year. Subsequently, the mandapa got dilapidated and hence it had to be repaired and renovated in 1951 at the initiative of the mathapathi. JAIN JOURNAL 6 om svasti sri salivahana sahaptaha 1825 kaliyaptaha 5004 prabhavati sahaptaha 35 melchellaninra varusham subhakritu nama samvatsaram vaikasa matham 11 tiyathi tirupparambur dipty kalaktar sri balaiya avarkal kalatrium madu sri gunamalaiammal than athyobhavarga sukhanimittam chittamur sannathiyil svastisri srimad abhinava lakshmisena bhattaraka svamigal aknanumatiyin peril sarasvati mudalana aindu ammanai sannathiyil seivithu pratishta mahotsvamum seivikka pattatu itarku neivethiyathirku nanjai nilattil kani vidappattatu. 7 svasti sri salivahana sahaptam sahasrasta saptatitri vikruti samvatsare utrayane pusyamasa sutta paurnami subhayogatinattil somavaram tirutiyil parsvatirthankara mandapam punarutaranam svastisri nijakadiga dilly kollapura jinakanji penukonda chaturtta siddha simhasana tisvararahiya laksmisena bhattaraka bhattacaryavarya svamigal parsvanatha jinalayattil punaruttaranam seytu vaikkappattatu salivahana sahaptam.. vikrute varusham taimasam 22. 9 A. Ekambaranathan, The History of Chittamur, pp. 31-32.

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The Electro-Magnetic Field in Man GYAN CHAND JAIN A modern discovery discussed and correlated with Jaina Theory of Karman and Taijas Bodies The fact of electro-magnetic field in every living being and man is a very important discovery, or, rather rediscovery of modern science. It was also known, in west, in past. Galen advised electric shock from torpedo fish as a cure for headache. The spiritualists of various sorts have been using it and creating effects on persons and things. Now these phenomena are electricity and magnetism. The electricity in a human. body can be known through electronic-cephalograph, ossilograph etc. In fact, our every action, voluntary and involuntary, such as muscular contraction and glandular secration involve the use of electricity.2 A Russian scientist Dr. Arkadieve has calculated 10.9 watt electricity in a human body. This is of a very weak type but it is possible to develop it through concentration and other practices of yoga.3 Dr. R. M. Kasliwal has interpreted Sankhya concept of prakrti and purusa in electro-magnetic terms in his recent articles. He says that every man has a unit magnetic body in association with a electric body, giving rise to electro-magnetic field. The magnetic body is purusa while the electric one is prakrti together giving rise to the human personality. Dr. Kasliwal calls the electromagnetic field as 'self consciousness', unit magnetic field as 'cosmic consciousness'. Cosmic consciousness may be taken as kevala jnana of Jainism but it may better be interpreted as Brahma of Vedanta as he talks of merging of unit magnetic field into cosmic field and presently existing as part of the 'whole'. It may be remembered that Sankhya (or Yoga) system does not conceive its purusas as merging into any cosmic entity. Though Dr. Kasliwal has drawn parallels with Sankhya-Yoga system but his whole concept is a physicalistic one. He conceives consciousness as energy, energy' as convertible into matter or 'mass'. To conceive consciousness as energy or force has not been uncommon even in the 1 Julian Huxley, Essays of Humanists, p. 54. 2 Ibid. 3 R. M. Kasliwal in 'Spiritualism and Science', a paper published in Parapsychology, Vol. IV No. 4, 1962-63. 4 Ibid and 'Soul and Science' in 'The Cosmic Society', Oct., 1964.

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82 JAIN JOURNAL spiritualist thinkers. Sri Aurovindo talked of conscious force'. Jainism maintains anant-sakti as one of the anant-catustayas which charactrise jiva in pure state. We do feel 'will' as force and talk of strong and weak will. But we should distinguish spiritual and material force or energy as Julian Huxley distinguishes the former as poychergy.5 To proceed further with the field, the physicists are not in a position to doubt the fact of rebirth and survival of human soul. The famous Shanti Bai case of rebirth and host of cases of survival as 'spirits' have disabled the physicists and biologists to assert their old Carvaka convictions of death as a total negation of human personality. According to Dr. C. D. Broad the survival of a poychic-factor must be admitted. To Dr. Kasliwal, and probably to other physicists, the electro-magnetic field is that 'factor' which transmigrates and takes rebirth somewhere, or otherwise survive. Indeed it has been discovered a fact that on death the gross body gets devoid of the electro-magnetic field ; it may very well be said to have transmigrated though we wonder how the physicist can identify the "field" as the same taking rebirth keeping it in the view that it must be a constantly changing phenomena. In fact, to call the unit magnetic field as the soul of man is a very weak hypothesis. With the constantly changing particle the identity of the 'field' can only be a matter of form. The individual that remembers himself always the same through the biological and psychometabolic changes would not like himself reduced to mere 'form' which with every new grouping of the particles is to be lost for ever, such a concept does tell a lie to the feeling of oneself as definite, unitary or simple, substantial conscious being. Except for the theory part, we find in the discovery of the 'field' a further confirmation of Jaina beliefs from the studies of science. According to Jainism every man, animal and vegetable life has two other bodies apart from the one gross or audarika body. They are karman and taijas bodies. Karman may be called the magnetic body while taijas the electric body. With our every action of physical, vocal or mental sort the karman body is stirred and attracts karmic molecules to incorporate in itself. The incoming molecules are incorporated with a particular effectivity and duration according to the nature of the action and the accompanying 5 Essays of Humanists, p. 64. 6 Gardner Murphy, 'Field Theory and Survival', Indian Journal of Parapsychology, Vol. 1 No. 3, 1959, p. 107.

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JANUARY, 1989 - 83 emotions (raga-dvesa). This karman body is the root cause of all the other bodies viz. for our purpose, the electric and the gross. They are auspicious or inauspicious as is the nature of karman body in operation. Further, on death it is according to the nature of this karman body that a jiva transmigrates to some other birth to start his life afresh. The job of taijas (electric) body is generally said to provide lustre. In case of ascetics and yogis it may become very powerful to effect any desired benefit or destruction to oneself and others. Both these bodies karman and taijas are permanently attached to the jiva in samsarika stage. They are made better or worse but they always stay. It is only in the case of the selfrealised souls, completely detached from anything other-than-their-souls that these bodies are totally shed away. These souls then become Paramatman. Thus we see that the magnetic and electric bodies are really the paraphernelia of the soul through all its transmigrations. To call the magnetic body the soul of man is, according to Jainism, absurd. It is a physicists bias for physical monism that he wants to reduce every phenomenon to materialistic terms. The western minds, minds educated in their lines, and unsophisticated minds too, often get accustomed to one sort of reality and find it difficult to conceive any other sort. The word is either wholly material for them or wholly non-material. They cannot conceive 'ghost in the machine'. But there are some, and their number is fast increasing, in the field of psychology, parapsychology particularly, in the west who feel convinced of duality of matter and mind, essential to account for the phenomena of the freedom of will and to explain the distinct types of sensory and extra-sensory perceptions.? Even the biologist of Julian Huxley's eminence has coined the term 'psychometabolism' as contrasted to the phenomena of biological metabolism which is evidently a material process. Indeed, there is quite an evident rift in the west and materialistic monists are openly challanged and flouted today when they have the audacity to try to explain the nonmaterial conscious phenomena in purely physical terms. In fact, the theories of the modern scientists have been mostly illicit generalisations which on later discoveries are proved false. To take an example, in some detail, the Darwinian theory of Evolution, which, in west, became basic to all bio-social thinking about man, provides a perfect frame of reference but it also prejudices man against the facts which 7 J. B. Rhine, New World of the Mind, p. 228. 8 Ibid. www.jainei

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JAIN JOURNAL are not included in it. This theory supposes the rise of one species from another. As circumstances changed those who could adopt survived and those who could not got destroyed. That is all true and can work as a very good hypothesis in discovering the process of social and political history of man. Still there are facts coming before the scientists, in huge number, showing incompleteness of the theory and calling for important changes in its conception. The theory conceived the individual merely as a sperm in the father's body starting his life's journey in the mother's womb, perishing completely at death having procreated sometimes some sperms from his body as man during his life-span. He has himself no pre-natal and post-mortem existence. He is merely a link in the evolution of species. The facts of rebirth, survival and transmigration have redelivered man from this abject state. He can now no more be said a growth of paternal sparm which only is a factor in his gross body formation. He is himself as immigrant into the mother's womb with all his characteristics developed through his past lives and registered in his magnetic and electric bodies. As he grows and lives his life the principal job he does, knowingly or unknowingly, physically to bring certain changes in his magnetic and electric bodies, psychometabolically to evolve or devolve himself to a certain spiritual level. This is no imaginary picture that we put, no reverie that we indulge but the inexhorable facts which the scientists must not hoodwink and must change their theory of evolution of life accordingly. With this example we may well conclude that the important in modern science is not its theory aspect but its discoveries of facts. Unfortunately, the scientists are giving more importance to their theories than to the facts to explain which the theories are framed. They sometimes even talk of not acknowledging those facts which do not fit their general physicalistic framework. It is evidently a very dangerous talk. Significance of the Field It is easy to understand from the foregoing discussion that the place of electro-magnetic field in man's life should be immense. We may try to understand its significance briefly as follows: 1. Its effect on the health of the gross body : Our body is healthy or diseased as is this field in us auspicious or inauspicious, powerful or otherwise. We have seen that in all our bodily fuctions it is involved as an essential factor. It has not only direct effect

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JANUARY, 1989 on our own bodies but also on those who come in our contact.' We can effect cure in others by our sight and touch with its help and unconsciously we are always shedding desirable or undesirable influence on them.10 In fact, our over actions are not so important to our own well-being and to that of others for whom we care as is the working of this electromagnetic field. 2. The discovery brings forward the importance of the inner spiritual life of man This 'field' is in intimate relation with what we feel, think and will, the inside of us. In Yogis who always hold themselves in concentration and contemplation of self this field is supposed to become of a very effective type 11 It means that much of overt actions and physical comforts which are deemed of value to the gross body are of no value to these minute bodies. Rather it may be well said, the reckless life led to pamper the gross body and its senses will produce negative effect on the 'field'. The electric and magnetic bodies are in nearer and more permanent relation with the self or soul as they leave the gross body on man's death and transmigrate with the soul.12 The gross body is left here to be burnt or buried. Modern science has brought this fact to our clear preception in the scientific study of the cases of rebirth and survival. It is now foolish to hoodwink the facts and live the life of mere flesh and blood. What is prosperity in relation to the gross body but adversity in relation to the "field' is really adversity to man. He cannot then keep even his gross body healthy for long. On the other hand, the ascetic who neglects much of external comforts and pleasures of senses but concentrates on self-knowledge and self-realisation, on his own inner conscious life may very well now be taken as directly furthering his spiritual peace and satisfaction, indirectly energizing his electro-magnetic field and further indirectly having healthy effects on his gross body, for which the unintelligent so much thinks, and on other in his environment. In short the discovery of the 'field' brings forward the value of the inner spiritual life of man. The surest way to become happy is to make that pure, deep and guiltless. * Dr. M. Ash, Health, Radiation and Healing. 10 Ibid. 11 R. M. Kasliwal, 'Spiritualism and Science', Parapsychology, Vol. IV No. 4, 1962-63. 19 Ibid.

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JAIN JOURNAL 3. The discovery reinstates the karma theory : The electro-magnetic field transmigrates with the soul to some other birth or life is a very important discovery. The effects created in our gross body will be left on death but the effects created in the field will accompany us wherever we go. It must convince us of the truth of karma theory that nothing of what we do, or better do spiritually, is ever lost but bears its fruits if not in this life then in next life or lives. Revaluation of Values To my mind the discovery of the 'field' should be a turning point where we should rejudge over values in its light. Whatever morality we hold is either determined with the view to the welfare of the gross-body personality in society or the traditional supernaturalistic morality taken as commanded by God or by some super-human agency. The former could not be sufficiently developed while the latter could not satisfy our reason. Now we can rationally build quite a developed morality which would satisfy our being more than ever. We attempt here to discuss some bases which naturally can be drawn as value conclusions from the discovery of the field as we above understood it. 1. Spirituality is the core of morality : As Plato said that the highest man is contemplative, we should become less physicalistic, extrovert and more spiritual, introvert. It is reaffirmed by the fact that the inner spiritual life of man can only have any effect on his electro-magnetic field. We have seen that better the field the greater the interests of even the gross body are safeguarded and vice versa, the worse the 'field' the greater the possibility of injury to the interests of the gross body though we are putting our utmost caution and efforts to safeguard and prosper it. In fact, we should not conceive the amenities, of the gross body any greater riches than the rich electromagnetic field. The external riches - wealth, social position etc. are to be taken more as a reflection of the richness of the 'field' than merely as the results of one's external efforts. Further on the conative and affective side, to ensure a better 'field' we must ensure our spiritual peace and satisfaction otherwise the 'field' must remain of a distracted, lower, and even of malignant sort. The unauspicious kasayas, as enumerated in Jaina texts and with some variation in other Indian systems, must have unauspicious effect on the 'field' because the motives, then, are either to harm other living creatures, to

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JANUARY, 1989 give them pain or merely to identify oneself with his insentient gross body. The mal-intentions may not directly harm our gross bodies but they must invariably create unauspicious effects in the fine electro-magnetic field. We may check the harm to the gross body with the help of men and medicine, even with the help of mantra-tantra, if we have acquired that efficacy but we can never hope to check the definite reactions of our motives and thoughts in the electric and magnetic bodies by any external efforts. Their medicine is spiritual only, the purification of the mind of all the evil thoughts, harbouring auspicious ones instead or absorbing onself in the 'supreme consciousness', to use the phrase of Dr. Kasliwal. 2. (a) External actions not to be neglected The importance given to the inner spiritual life of man by the discovery of the 'field' does not mean the neglect of man's external actions. Those actions that are quite necessary for the healthy existence of the gross body we must do. But those which are not so necessary must be done as symbolising the inner auspiciousness of one's motives and thoughts giving them concreteness. They must not be done unspiritually in a blind conventional manner. They may be intended with wider effects on society, but it is good to know, the surest effects can be expected in one's 'field' and one's psycho-metabolic process only and on no one other in the world. One will feel consoled if he is aware of this fact even though his actions have gone defunct of the intended external effects. 87 With such an ethics when man has learnt to give primary importance to his inner spiritual life, identifies himself with his pure conscious being; if he cannot stay on this level comes down to the level of auspicious thoughts and knowledge of things and does external actions not primarily to 'move' others but that they 'move' oneself and believing in the chain of automatic reactions-thoughts reacting on the 'field' and the 'field' reacting on the gross body and the environment, the individual is probably but on sound rational ethical footing. He does not require to be mystified with the intervention of God in giving the fruits of his good or bad actions in a distance of time, if there is any such 'God' and electric bodies and which Jainism has been calling karman and taijas bodies. (b) Individual is an evolving immortal entity Further, to combine the discovery of the 'field' with the authentic case of reincarnation and the theory of evolution, as interpreted above through births and deaths, we find that an individual has its own history passing from one birth to another sowing seeds of either good or bad

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JAIN JOURNAL sorts in the 'field' and reaping their fruits in the same or the next births. The individual must be told this great truth about himself that how from unicellular (nigodi ya) stage he has come to evolve to the stage of man and what can be his future prospects, with respect to the changes brought in the 'field' and the possible 'field-less' stage, that of Paramatman. To yoke oneself to the service of state, society and the gross body and remain negligent of what may be deemed as sheer individual is a great blasphemy to the Truth. Truth must be studied naked as it is. Then only, we can hope to become exact and faultless in deciding the gradation of human ends without which we are no better than a blind or a mad man. The world is a mystry to a great extent because life is a mystry and we do not know how we came to be man all of a sudden from the parental protoplasm and we can perceive nothing but total darkness beyond the little days or years of life. The existential anguish of death so much corrodes on man's mental and physical health that if he comes to know the assurance of the Jet attacker Peter13 that it is not necessarily so worse after death, and further by our actions we can earn a good lot and get assured like Socrates that in next life we would get better friends, we will become more happy and courageous. The ignorance about our 'being' beyond birth and death has made of us an absolute slave of this gross body. We can think in no terms but that of this body and its amenities. The conflicts in society - religious, social, political, ecomonic, international-all centre round the body and its more or less imaginary needs. It is of vast importance to day that man be made well aware of his 'being(r) which is deathless. It will not only act as a very good diversion but will give him great spiritual satisfaction and in turn will remove much of the trouble in his life which is nothing but the reflection of his psychological spiritual discomfiture. The American philosopher Dewey has said that a labourer who does a particular labour in a factory but does not know how the finished product ultimately comes out, what is the whole functioning and organisation of factory is an ignorant slave and not the master of his present labour. He cannot enjoy his labour. Is it not a good analogy for a man who does not know how he is reaping particular fruits, what future effects he is ignorantly sowing, how he has come about to be the man he is and how he is to process through the future beyond death? Most men are ignorant slaves in this respect and modern scientists, mostly, are unfortunately reluctant to recognise the facts which uncover the mystry beyond death and make man aware of his true 'being'. 13 Geralding Cummins, Mind in Life and Death.

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JANUARY, 1989 Let us hope that the modern scientists will give due cognizance to the fact of transmigrating 'psyche' or soul and he as such quite distinguishable from the gross body and from the constantly changing electromagnetic field too. However, we fear, that 'field' the being material in nature could be detected in the physicists laboratory but the conscious processes of mind have always escaped his grasp as a physicist and we can never hope any illumination in that respect untill he becomes ready to recognise extra physical as extra physical. This I express with all the due regard for the facts he has discovered. 89

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Indian Atomism J. C. SIKDAR (from the previous issue] Resistance (Pratighata) of Paramanu (Ultimate Atom) The resistance (pratighata)161 obtained by a paramanu is possible under three conditions : (1) If there takes place the physical contact of a paramanu with another one, while making motion in great speed by the process of natural transformation, then the first one is resisted in itself and can resist the second one with which it comes into contact, (2) Having combined with another paramanu or a skandha by virtue of its property of cohesiveness and dryness (attractive and repulsive forces), a paramanu loses its individuality (or discreteness) for a certain period of time, (3) It is resisted in its motion at the last border of the universe because of the absence of the principles of motion in the non-universe. Thus according to these three kinds of resistance, three names have been attributed to the resistance obtained by paramanu, viz. (1) vega-pratighata (resistance obtained by a paramanu when it is resisted by another one on the way of its motion), (2) bandha-parinama-pratighata (resistance obtained by a paramanu due to its property of cohesiveness (attractive force) and dryness (repulsive force) and (3) upakarabhava-pratighata (resistance obtained by a paramanu at the last border of the universe because of the absence of principle of motion).162 The Jaina view of oscillation and motion of paramanu is nearer to the atomic motion of the physical sciences. As for example, "From X-ray studies it is known that in crystalling solids the atoms are located at definite points in a lattice arrangement. The atoms vibrate about those lattice points, the amplitude of the vibration increasing the rise in temperature. At the melting point, which occurs at a fixed temperature different for each crystalling substance, 161 Sthanangasutra, prathama vibhaga, with Tika of Abhayadevasuri, published by Agamodaya Samiti, Bombay, 1918, sthana 3, uddesaka 4, sutra 211, p. 171. 162 Tattvarthadhigamasutra by Umasvati, prathama vibhaga, p. 368; see also Bhasya.

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JANUARY, 1989 the amplitude of the vibrations have become so large as to disturb the orderly arrangement of the atom."'163 The concept of oscillatory behaviour, or wave motion is a basic one which finds wide application in atomic physics, 184 The wave aspect of elementary particles is possibly their most fundamental characteristic, and it is not possible to reduce this concept further by forming any adequate picture of what substance, if any, is undergoing pulsation.165 "The motion of atom is demonstrated by the breaking up of atom, its smashing by the energy within itself and the emission of energy from it and the radiation from the radio-active elements which consist of three distinct types--rays. Radio-active substances emit spontaneously either helium nuclei or electrons. There take place the radio-active transformation in them. When a nucleus is transformed into another, either by a-ordecay, some energy is released in the process, which is taken up as the energy of motion of the a-or the particle with surplus appearing as Y-rays. The energy released from the nucleus may be quite high of the order of millions of electron-volts."166 As to vega-pratighata of paramanu conceived in Jaina philosophy the physical sciences contain a parallel view in regard to the collision of atomic particles. "In any elastic collision, between two billiard balls, the total energy and the total momentum before and after the collision must be the same. If one ball makes a head-on collision with another at rest, the first will come to a stop and the second will carry on in the forward direction with the energy and momentum previously had by the first particle. In off-centre collisions both balls will be set into motion at right angles to each other, and the direction and energy of each of the balls can be simply calculated from the conservation of laws. Similarly, if an atomic particle collides with a helium nucleus, both are set in motion at right angles to each other. We can often observe the paths of both particles after collision in a cloud chamber and verify that the laws of conservation of energy and momentum hold for nucleus processes."167 163 Physics : Principles and Application by Margenau, Watson and Montgomery, p. 261. 164 Atomic Physics by Harnwell and Stephens, 1.4, p. 12. 165 Ibid. 168 Ibid., p. 65. 167 Atoms and the Universe, by G. O. Jones, J. Rotblat and Whitrow, p. 84.

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92 JAIN JOURNAL "Neutrons themselves are last detected by making them collide with protons, i.e., by letting the neutron beam pass through a hydrogeneous medium, say water or paraffin wax. Since the neutron and the proton have approximately the same mass, their collision is analogous to that between two billiard balls. In a head-on collision the neutron is brought to rest and the proton is emitted in the forward direction with the whole energy. In the off-centre collisions the proton may be emitted at different angles but from the angle of emission and from the energy of the proton the energy of the neutron can be deduced.":168 In regard to bandha-parinama-pratighata of paramanu a similar theory is found in the physical sciences. "Every atom exerts a force upon every other atom. The details and the magnitude of the force vary as between one type of atom and another, but in general, the force is always a force of attraction when the atoms are at a distance apart greater than their normal diameters, changing to a force of repulsion if the atoms are forced very close together. Thus there will be a tendency for atoms because of their force of attraction to draw together and stick. 169 The Jaina view of upakarabhava-pratighata of paramanu (ultimate atoms) compares well with the view of modern science that beyond the borders of the finite universe even the light rays do not travel, as nothing lies beyond, probably nothing manifested; "light rays, apparently going in a circle, returning boomerang-like to their point of departure."170 That is to say, they are resisted or checked like paramanus of Jaina philosophy at the last border of the universe because of the absence of the support of motion. Transformation of Paramanu According to the Samkhya philosophy, "change is taking place everywhere, from the smallest and least to the highest. Atoms and reals are continuously vibrating and changing places in any and every object. At each moment the whole universe is undergoing change, and the collocation of atoms at any moment is different from, what it was at the previous moment."'171 168 Ibid., p. 87. 169 Ibid., p. 126. 170 Mysteries of Space, p. 5 (UNESCO Pamphlet). 171 History of Indian Philosophy by Dr. S. N. Dasgupta, Vol. 1, p. 250.

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JANUARY, 1989 Rajas (energy) works on the original infinitesimal units of mass (bhutadi), "absolutely homogeneous and absolutely inert and ubiquitous, being devoid of all physical and chemical characters (rupadibhirasam yutam) except quantum (paricchinnatva parinamas)." 93 The action of energy on the original units of mass produces the infra-atomic unit-potentials (tanmatras) charged with different kinds of energy. It "represents the subtle matter, vibratory, impingent, radiant, etc. instinct with potential energy." These 'potentials' arise from the unequal aggregation of the original mass-units in different proportions and collocations with an unequal distribution of the original energy (rajas),172 "First the 'potential' of the sound-stimulus is lodged in one class of particles, tanmatras, which possess the physical energy of vibration (parispanda), and serve to form the radicle of the ether-atom (akasaparamanu); then the potential of the tactile-stimulus is lodged in another class of tanmatras, particles which possess the physical energy of impact or mechanical pressure in addition to that of vibration, and serve to form the radicle of the air-atom (vayu-paramanu), next the potential of the colour-stimulus is lodged in a third class of tanmatras, particles which are charged with the energy and radiant heat and light in addition to these of impact and vibration, and serve to form the nucleus of the lightand-heat corpuscle, then the potential of the taste-stimulus is lodged in other tanmatras, particles which possess the energy of viscous attraction, in addition to those of heat, impact and vibration, and afterwards develop into the atom of water; and lastly, the potential of the smell-stimulus is lodged in a further class of tanmatras, particles which are charged with the energy of cohesive attraction in addition to those of viscous attraction 172 tanmatrarupadeh kim karanam iti cet svakarana-dravyanam nyunadhikabhavena anyo anyam prati samyogavisesa eva svajatiyopastambhadina vrddhihrsadikam ca yuktam; vide The Positive Sciences of the Ancient Hindus, p. 25.

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94 heat, impact and vibration, and which serve to form the radicle of the earth-atom.173 JAIN JOURNAL According to the Nyaya-Vaisesika, transformation of atomic matter takes place in the form of chemical action in its different forms in accordance with the following rules, viz. (1) karanagunapurvakah karyagunodrstah,174 (2) samanajatiyasamyogah dravyarambhakah vijatiyasamyogah, (3) apakajaruparasagandhasparsaparimanaikatvaikaprthaktvagurutvadravatvasnehavegah karanagunapurvakah and (4) ruparasagandhanusnasparsasabdaparimanaikatvaikaprthaktvasnehah samanajatyarambhakah175. The Nyaya philosophy agrees with the Vaisesika on this point karanagunapurvakah karyagunodrstah (the quality of the composite product is produced by the corresponding quality of the constitutive cause as a rule). But it differs from the latter in regard to a particular class of events, viz. the emergence of new qualities in earth bodies due to the action of heat. That is, it is a kind of disjunction-conjunction of the taijasa (fiery) elements by which the previous colour, etc., of the earthatoms are destroyed and another colour, etc., are produced in their place. On the contact of an earthly object with fire in a furnace a motion is generated in the ultimate constituent particles of it through the forcible 173 Ibid., pp. 25-26. sadavisesah tadyatha sabdatanmatram sparsatanmatram rupatanmatram rasatanmatram gandhatanmatram ca ityekadvitricaturpancalaksanah, sabdadayah pancavisesah, Vyasabhasya on Yogasutra, 18, pada II, p. 98. ahankarat sabdatanmatram tatascahankarasahakrtat sabdatanmatrat sabdasparsagunam sparsatanmatram evamkramena ekaikagunavrdhya tanmatrani utpadyante, Samkhyapravacanabhasya, 1. 62. sabdadinam murttisamanajatiyanam ekah parinamah prthiviparamanuh tanmatravayvah bhutantaresu api snehausanyaprinamitva avakasadanani upadaya samanyam ekavikararambhah samadheyah, Vyasabhasya on Yogasutra, sutra 14, pada iv. tadyatha gandhatanmatram varjjayitva catustanmatranam snehajatiyanam ekah parinamah jalaparamanuh tesam ca mahajaladih evam gandharasau varjjayitva ausnya jatiyanam tritanamatranam tejo anu tebhyah mahatejadih evam gandharasanam varjanat dvabhyam vayvanuh tebhya mahavayvadih evam sabdatanmatradahankaramsa-sahakrtat akasanu tebhya mahakasadih, Vijnanabhiksu remarks, atra darsane ayam siddhantah sabdaditanmatrapancake kathinyasnehadivyangyah prthivityadi jatiyah santi, Yogavartika, Su. 14, pada IV. 174 Vaisesikasutra, II. 1 24. 175 Prasastapadabhasya, Gunapadarthanirupanam.

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JANUARY, 1989 contact (abhighata) of impulsion (nodana)176 of the fire. As a result of this motion the disjunctions are generated by it in its turn; they cause the destruction of the conjunctions in existence between the various parts of the composite and finally convert them to their ultimate particles. Later on the destruction of their qualities (by these particles of fire) again fresh qualities are generated in place of the old ones by a fresh similar contact of fire. They are called pakaja (transformed by chemical action). There are stated to be of two kinds of paka (chemical action), viz., pilupaka (chemical action of isolated atoms) of the Vaisesika and pitharapaka (chemical action of the whole body) of the Naiyayikas. 177 The Vaisesikas178 maintain that when the unbaked earthen pot, etc., are brought into contact with fire, motion is produced in paramanus of it by the forcible striking (abhighata) or pressure (nodana) of the fire. Disjunction is produced by this motion in the constituents of the pot and it is followed by the destruction of the conjunction existing between the various constituents of the composite and finally their splitting up into the ultimate particles (atoms). After the complete disintegration of the body of the unbaked earthen pot a second impact of fire-particles upon the isolated atoms (pilu-anus) destroys their original attributes like colour, etc. A third impact of fire, which occurs, generates fresh attributes, i.e., red colour etc., in these atoms in place of the old ones. Thereafter, a reverse motion if generated by the influence of the unseen force of the individual selves in the liberated and homogeneously transformed atoms which combine together by twos. The combination of the red dyads results in the corresponding triads ; thus the 178 parthivaparamanurupadinam pakajotpattividhanam ghatederamadravyasyaginia sambaddhasyagnyabhighatannodanadva tadarambhakesvanusu karmanyutpadyante tebhyo vibhagah vibhagebhyah samyogavinasah samyogavinasebhyasca karyadravyam vinasyati tasmin vinaste svatantresu paramanusvagnisamyogadausnyapeksacchyamadinam vinasah punaranyasmadagnisamyogadausnyapeksat pakaja jayante, Prasastapadabhasya, Pakajaprakaranam. 177 Vaisesikasutra, upaskara, 7.1.6.; Nyayakandali of Sridhara, p. 107; Kiranavali of Udayana, p. 183; Nyayamanjari of Jayantabhatta, Pt. II, pp. 11-12; Nyayavartika of Uddyotakara, chap. III, ahnika 1, sutra 4. 178 apake nihk siptasya ghataderamadravyasya vahnina nodanadabhighatadva tadaramb hakesu paramanusu dravyarambhakasamyogavirodhivibhagenarambhakasamyoganase dravyanasavasyambhavat. drsyate hi sthalyamahitanam, etc., Vaisesikasutra, Upaskara, 7.1.6 ; Prasastapadabhasya, Pakajaprakaranam.

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96 process leads to the production of the red pot of the original magnitude and shape.179 The merit of the theory of pilupakaja (chemical action of isolated atoms) is that it follows strictly the dictum "The quality in the effect is necessarily the outcome of the corresponding quality of the cause", 180 i.c., the emergence of new qualities takes place in the isolated atoms (pilus) as a result of the action of heat. JAIN JOURNAL The theory of pitharapaka of the Naiyayikas maintains that the change of qualities takes place in the whole body (pithara), remaining structurally intact181 as a result of the action of heat on the ground that it is perceived that a pot remains structurally intact even when it is being burnt by the fire inside the potter's furnace.182 The recognition of the identity of the burnt pot and the unbaked one is not invalidated by a subsequent experience, but it stands as conclusive proof against the Vaisesika view which holds the two pots to be entirely different both numerically and qualitatively 183 and so on. It appears from the analysis of pilupaka and pitharapaka theories that the latter process seems to be more acceptable for the physical sciences have demonstrated that heat can penetrate into a piece of metal and bring about a change in its internal structure without destroying the magnitude of it. Taste, smell and colour also change with its chemical action. According to Jaina philosophy, an ultimate atom (paramanu) undergoes two kinds of parinama (transformation) viz., gati-parinama (transformation of motion) and agurulaghuguna-parinama (transformation of quality of neither heaviness nor lightness). An ultimate atom having equal guna (quality) will transform another ultimate atom having equal but dissimilar guna (quality) because of its combination with another ultimate atom or molecule. An ultimate atom having higher degrees of 179 Ibid. 180 Ibid. 181 Ibid. Nyayakandali, p. 107; Kiranavali, p. 183; Nyayamanjari, Pt. III, pp. 11-12; Nyayavartika of Uddyotakara, ch. III, ahnika 1, sutra 4. 182 evam ghatadinamavasthayitvam na ca ghatadervinase kardamadibhirvina punarutpattiyukta etc., Vyomavati, p. 447, a Commentary on Prasastapadabhasya ed. CSS. 183 Vyomavati, p. 447.

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JANUARY, 1989 97 qualities will transform an ultimate atom having the lower ones.184 It is explained by Umasvati in his Tattvarthadhigama Sutra that some skandha (molecule or aggregate) is formed by the process of combination of ultimate atoms, some by that of dissociation of molecules and some by both the processes of combination and dissociation of ultimate atoms 185 or molecules. When one binary molecule is formed by the combination of two discrete ultimate atoms, then it is called dvipradesika skandha produced by the combination of two ultimate atoms. Similarly, tripradesika, catupradesika, samkhyatapradesika, asamkhyatapradesika, anantapradesika up to anantanantapradesika skandha are formed by the combination of three four, countable, countless, infinite up to infinite-fold infinite ultimate atoms respectively 186 and so on. The ultimate atom is not the effect of any material substance, for this reason the combination of material substances is not possible in the origination. It has been conceived as eternal ; nevertheless here its origination which is spoken in of the aphorism 'bhedadanuh' is explained from the point of view of paryaya (mode), i.e. an ultimate atom is eternal as substance, but it is also producible (janya) from the modal point of view. The states of its existence sometimes as the constituent element of a molecule and sometimes as discrete atom, because of being dissociated from molecule are its paryaya (modes or particular conditions). Its discrete state (visakalita avastha) originates by the disintegration of molecule, for this reason, here the purport of the statement 'bhedadamuh' is this much that, the ultimate atom having discrete state is the effect (karya) of the disintegration of the molecule, not the pure ultimate atom.187 In the physical science the transformation of atomic matter is explained by the chemical behaviour of it in the following manner. "Why molecules can sometimes inter-change atoms and form new substance, and why molecules already formed can sometimes dissociate again into 184 bandhe samadhikau parinamikau, Tattvarthadhigamasutra, ch. V. 36. 185 sanghatad-bhedat sanghatabhedadi tellyastribhyah karanebhyah skandha utpadyante dvipradesaelayah, Tattvarthahhasya, V, 26, p. 366. 186 tadyatha-dvayoh paramanvah sanghatat dvipradesah dvipradesasyanosca sanghatat tripradesah, evam samkhyeyanamasamkhyeyanam ca pradesanam sanghatat tavat pradesah, Tattvarthadhigamasutra Bhasya, p. 367. esmeva bhedad-dvipradesaparyantah, Ibid., p. 370. 187 bhedadeva paramanurut padyate, na sanghataditi, Ibid., p. 371 ; see also the Tika of Siddhasena Ganin, Ibid., p. 371.

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JAIN JOURNAL separate atom.188 These questions correspond to the sutras of Tattvarthadhigama Sutra bhedasamghatebhyah utpadyante, bhedadanuh' (molecules are formed by division, combination and division-cum-combination ; atom is produced only by division). "In more complex chemical reactions in which atoms are interchanged between molecules there are more quantities of energy to be considered. There are the energies which have to be supplied before the separate molecules can be dissociated and also the energies gained by formation of the new types of molecule. Even in a gaseous mixture there will be ample opportunity for interchange during collisions between molecules. The course of a given chemical reaction will depend on all these qualities of energy and upon the temperature, and also on the concentrations in which the various substances are present."189 This chemical behaviour as explained in the physical sciences is similar to the Jaina conception of transformation of atomic matter by the process of combination, of dissociation and of both combination and dissociation of atom. Combination of Atoms (Paramanus) According to the Samkhya, the process of combination of different elements of matter is explained in the following manner : there are stated to be two classes of aggregates, viz., (1) those of which the parts are closely united and fused, being lost in the whole (ayutasiddha vavayah) and (2) mechanical aggregates or collocations of distinct and independent parts (yutasiddhava vayah samuhah). As an aggregate of the first kind a substance may be classified into two groups, viz., (1) the bhutas and their 'isomeric' modifications (bhutabheda and bhuta-vikara) and (2) chemical compounds (milita-dravya samhata-bhutartha). The second class of the substance may be sub-divided into two groups, viz (i) those compounds of atoms of the bhuta class, i.e. of different isomeric modifications of the same bhutas, and (ii) those compounds of atoms of different bhutas classes. In the former there takes place the contact between 'isomeric atoms (sajatiya-samyoga) while in 188 Atoms and the Universe, p. 132. 189 Ibid., pp. 132-133.

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JANUARY, 1989 the latter there occurs the contact between heterogeneous atoms (vijatiyasamyoga). The first contact brings about the intimate combination.190 The isomeric atoms by a peculiar liberation of energy (sajati ya-upastambhathe action of similars on similars) are attracted towards one another, and being rivetted as it were, from the so-called material cause (upadanakarana) of the compound product. 191 The second kind of contact (that between unlike atoms of heterogeneous bhutas begins with a liberation of energy (upastambha), which breaks up each of the bhutas and taking particles (or atoms) of one as nuclei or radicles, groups, particles of the rest round these radicals in a comparatively free or unattached conditions,192 99 In the above process the one bhuta performing the function of providing the radicles is called upadana-karana (material cause) while the others bringing about the release of energy by their collocation (upastambha, avastambha or vistambha) are known as nimitta-karana (efficient cause).193 It is demonstrated by the examples of the rasas as modifications of ap (water with earth-accretions that this process applies to the attributes (gunas) and the bhutas.194 According to Aniruddha, both isomeric and heterogeneous combinations are real cases of constitutive contact (1) arambhaka samyoga, e.g., bhautika vayordeharambhakatvam-Aniruddha on Sutra 113, chap. V, (vide P.S.A.N., p. 50). But in the latter Samkhya-Patanjala the current teaching denied this-bahunamupadanayogat (sutra 102, chap. V), where Vijnanabhiksu notes-bahunam bhinnajatiyanam copadanatvam na dartamiti sajatiyamevapadanam itaracca bhutacatustayamupastambhakam. (The Positive Sciences of the Ancient Hindus, p. 50) 190 sangah, sangakhyah yah. samyogavisesah tenaiva dravyanam vikaro bhabvati, Pravacanabhasya, Vijnanabhiksu, p. 136; see The Positive Sciences of the Ancient Hindus, p. 49. 191 The Positive Sciences of the Ancient Hindus, p. 49. 192 Ibid. pradhanagunam asritya apradhanagunahparinama 193 evamekaikagunasambhavat bhedan pravarttayanti, Samkhyatattvakaumudi by Vacaspati Misra on karika 16; see The Positive of Sciences of the Ancient Hindus, p. 50. 194 yatha akasdekarasam salilam patitam nanarupat samslesat bhidyate, Gaudapada on karika 17; vide The Positive Sciences of the Ancient Hindus, p. 50; tatra api (taijase sarirerapi) bahutaraparthivav-ayavavastambhat, alpatve ca anupabhogat, Aniruddh on sutra 112, chap. V. vatisamkaryasya asmakamadosatvat samagrisamavadhane anekairapi indriyaih ekada ekavrttyu padane badhakam nasti; Samkhyapravacanabhasya, see P.S.A.H, p. 50.

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100 It is admitted by the Samkhya that dyad (dvyanuka) may be formed by atoms in constituting substances.195 In the mediaeval Samkhya-Patanjala it was conceived under the influence of the Nyaya-Vaisesika that the intimate combination took place in the case of the structure of molecule formed of 'isomeric' atoms, while in the case of a molecule formed of heterogeneous atoms there occurred only grouping of comparatively free or loosely attached atoms round a radicle atom (vyuhana) with liberation of energy (upastambha, avastambha or vistambha) and the setting up of unequal stress and strain (guna-vaisamya-vimarda-Isvarakrsna). There existed a fundamental difference between these two structures of molecules. But this distinction is not applicable to the tanmatras (infra-atomic potentials or suksma-bhutas) the forms of subtle matter which could combine into close "fusion whether homogeneous or heterogeneous.196 JAIN JOURNAL The Nyaya-Vaisesika explains that the ultimate atoms cannot exist in discrete state in creation ;197 nevertheless, the atmospheric air consists of the masses of atoms in a loose uncombined state.198 One earthatom combines with another by an original tendency to form a dyad (dvyanuka). In the same manner the dyads of other elements of matter are constituted. The ultimate atoms are endowed with inherent vibration (parispandana) and it is the rule that while combining in pairs except in the case of the chemical action under the influence of heat, the original qualities of the ultimate atoms generate homogeneous qualities in the dyads, 199 195 tatha anyanyasrayasca dvyanukavat gunah, Gaudapada on karika 12; see The Positive Sciences of the Ancient Hindus, p. 52. 196 As for instance, suksma-sarira (subtle body), the vehicle of the sentient principle is admitted by Vijnanabhiksu to be pancabhutatmaka (pancabhautika), i.e., all the five tanmatras function as upadana-karanas (material causes), the gross body is stated to be a 'heterogenic' compound with the earth bhuta as a radical or base (see Samkhyabhasya, sutra 11, 12, 19; chap, III, vide P.S.A.H., p. 53. But according to the original Samkhya-Patanjala, the production of a new substance by the contact of dissimilar elements (vijatiya-samyoga) was admitted as freely as it in Vedanta, and was conceived as in nowise differing from the formation of a compound of atoms of the same bhuta class (vide P.S.A.H., p. 54). The Samkhya view of chemical-physical action does not make any distinction between collocations of isomeric and those of heterogeneous atoms, as basically they are all collocations of the gunas; even it is urged by Vijnanabhiksu that the qualities of a compound substance are not necessarily the result of similar qualities in the compound elements. sajatiyakaranagunasyaiva karyagunarambhakata iti tu tesam tarkikanam api na niyamah, vide Ibid., p. 54. 187 Sivaditya, Saptapadarthin, vide commentary, p. 21. 198 stimitavayustu paramanusamuha eva anarabdhadrayyah, Saptapadarthin, p. 21. 199 karyagunam karanagunapurvakam, Vaisesikasutra, 7.1.6.

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JANUARY, 1989 In the orthodox view, the primoridial infinitesimal atoms begin with an unceasing vibratory motion200 and an inherent impulse which leads them to combine into dyad. The dyads constitute larger molecules, having combined by threes, fours, fives, etc., and the variety of elementary substances. The particular arrangement of them is determined by the physical cause as well as by the unseen force (adrsta).201 It appears that this view had been originated by Prasastapada.202 101 According to another view maintained by the Vaisesika system, the ultimate atoms possess an inherent tendency to combine with one another, but some combine in pairs, others in triads, others in tetrads, etc., either by the ultimate atoms falling into the groups of threes, fours, etc., direct, or by the successive addition of one atom to each preceeding aggregate. The latter process of combination by the successive addition of one atom to each preceding aggregate is similar to the Jaina view of the formation of dvipradesika-tripradesika skandhas, etc. Therefore, like the Jaina tripradesika skandha, the Vaisesika tryanuka inheres in three atoms, but not in three dvyanukas (dyads). Similarly, the same process of combination of atoms follows in the case of tetrads, pentads, etc.203 Prasastapadabhasya states that "the dyads are combined by threes, fours, fives, etc. (tryanuka, caturnuka, etc.) to constitute different isomeric modifications." The variety of earth-substances is due to difference in the arrangement of the molecules (e.g. their greater or less density) and, above all, their grouping or collocation (vyuha, avayavasannivesa), which 200 anavarataparispandamanaparimitapavannadiparamanavah, Raghunathasiromani, vide P.S.A.H., p. 100. gatisilatvat patatravyapadesat patantiti, Nyayamanjari, Udayana, vide, P.S.A.H. p. 100. 201 dvyanukaivbahubhirarabhyata ityapi niyamo na....nanvadrstakarita sarvabhavaman, srstik, Nyayakandali of Sridhara Prthivinirupanam, pp. 80-81. yada caturanukamarabhata caturnam dryanukananamrambhakatrat, cf. Vacaspati's Bhamati, chap II, pada 11, sutra 2. 202 paramanudvyanukesu bahutvasinkhya taivarabdhe karyadiravye tryanukadilaksane, Prasastapadabhasyam, Parimananirupanm, p. 57. 203 caturvidhan naramanavah ksitijatagnivayunam, dvahyam paramanubhyam dyyanukamarabhyate tribhih paramanubhistryanukamarabhyate, etc., Utpala, ch. I, sloka 7, Vrhatsamhita, cf. also Sridhara's admission athava yadi paramanavo dvyannukamarabhya tatsahitastryanukamarabhante tryanukasahitastu, etc., Samkara seems to speak of two binary molecules in the Vaisesika as forming a telrad; vide. P.S.A.H., p. 101.

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102 account for the specific characters (aparajati) manifested by these isomeric substances."204 JAIN JOURNAL As already pointed out, an elementary substance like earth produced by primary atomic combination may undergo qualitative change under the action of heat in a furnace, according to two theories, viz., pilupaka of the Vaisesika and pitharapaka of the Naiyayakas, i.e. (1) the decomposition into homogeneous atoms, transformation of atomic qualities and finally recombination, all under the operation of heat and the assuming of new characters by the molecules and larger aggregates under the influence of heat without decomposition into homogeneous atoms or change of atomic characters.205 In the Buddhist philosophy the process of combination and dissociation of matters are not clearly dealt with as it is treated in other Indian schools of thought. Nevertheless, it is implied from the Buddhist conception of samghata-paramauns (combied atoms) like saptadravyaka astadravyaka, navadravyaka and dasadravyaka, and kalapa that the atoms of earth, of water, of fire, and of air and the atoms of colour and shape, sound, odour, taste and tangible cannot appear independently without being combined with the fundamental ones, in the ratio of four atoms of primary matter to one of secondary.206 So the minimum number of four atoms of general materiality integrated with each atom of colour, odour, taste, and secondary tangibility matter is necessary "for their actual appearance in life" 207 In the case of particular piece of matter resounded, atoms of sound being added to it make the combination 204 samanajatiyasamyogah drvyarambhakah na vijatiyasamyogah, vide P.S.A.H., p. 98. sa prthivi sthairyadyavayavasannivesavisista anarajatibhurvopetal, Prasastapadabhasya, Prthivinirupanam, p. 12. stharuyam nividatvam....aparajatayo vyajyante, Nyayakandali, p. 81. sthairyam sthirata....dravyopanipatamatrenaiva Udayana, Prthivinirupanam. 205 tesamanumanena vinasah parikalpate....pratik sanamutpadavinasau sambhavalaiti, Nyayamanjari (bhuta-caitanya purvapaksa), vide P.S.A.H., p. 102. prakrtisusiratayaiva karyadravyasya chatadeh arambhat antastejah kananupravesakrtapakopapatteh....pitharapakapaksai evarpesalah, Ibid; bhanguratvat, Kiranavali of ye bijavayavaste purvvavyuhaparityagenatvyuhantaramapadyante vyuhantarapattau ca prthividhaturabdhatunn samgrhita......Nyayavartika, Uddyotakara, ch. II, ahnika 1, Su.4, vide P.S.A.H., p. 103. 206 The Central Conception of Buddhism, Stcherbatsky, p. 12. 207 Ibid.

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JANUARY, 1989 103 comprising nine different atoms.208 "The combined atoms (samghataparamanu) alone appear in phenomenal reality, the simple ones or infraatomic elements presumably, were relegated to the transcendental reality, in accordance with the general character of a Buddhist element. This device made it an easy task for Buddhists to oppose indivisibility of atoms."209 According to the later Vaibhasikas, "air-atoms, form air by aggrega tion, fire-atoms consititute fire by aggregation, water-atoms form water by aggregation and earth-atoms form earth by aggregation. The elements combine to consitute inorganic substances, organism and organs.210 The combination of atoms is explained in Jaina philosophy in this way that some skandha (molecule) is formed by the process of combination of paramanus (ultimate atoms), some by that of dissociation of skandhas and some by both the processes of combination and dissociation of paramanus or skandhas.211 When one dvipradesika-skandha (binary molecule) is formed by the combination of two discrete paramanus, then it is called a skandha produced by the integration of two paramanus. Similarly, tripradesika skandha (triad) up to anantanantapradesika skandha (molecule having infinitefold infinite units of matter) are formed by the combination of three up to infinitefold infinite paramarus212 respectively. The combination of paramanus 213 takes place as a result of the chemical behaviour of the properties of matter of unequal degree viz. (1) snigdhatva (cohesiveness or attractive force), (2) ruksatva (dryness or repulsive force) and (3) snigdhatva-ruksatva (cohesiveness cum dryness or attractive cum repulsive forces), which are inherent in both paramanus and skandhas having two up to infinitefold infinite units. 208 The actual number of atoms in a sanghata-paramanu will be much greater, since each atom of secondary (bhautika) matter needs a set of four primary atoms of its own, but if dhatus alone are reckoned, the number will express the classes (dhatus) of elements (dharmas) represented, Ibid. (cf. Abh. p. 22). 209 Ibid. 210 Vide The Positive Sciences of the Ancient Hindus, pp. 92-3. 211 Tattvarthadhigamasutra by Umasvati, prathama vibhaga, ch. v. sutra 26, p. 366. 212 Ibid., p. 367 (See Bhasya). 213 Bhagavati Vyakhyaprajnapti, sataka 8, uddesaka 9, sutra 4, and Prajnapana, purvar dha, pada 13, sutra 185, bandhasattrimisika by Banarasigani, Sri Atmananda Granthamala, dvadasaratna.

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104 JAIN JOURNAL It lasts for one samaya (instant) in the minimum and asamkhyata kalas innumerable units of time) in the maximum. Two paramanus combine together into a skandha (molecule) because of their possession of the property of snehakayatva214 (cohesiveness or attractive force). Skandhas also integrate and disintegrate into two, three units, etc. 215 On the basis of this Jaina Agamic view on the process of combination of paramanus, Umasvati explains it in this manner that it takes place by virtue of the proportion of cohesive and dry forces 216 which are associated with them. The origination of the material aggregate of the mutual contact of discrete (unitary) paramanus, etc. 217 For this reason, besides the contact (samyoga), there is something for its production. The purport of the aphorism snigdha-ruksatvad-bandhah is to show this fact. In addition to the mutual conjunction it is also necessary that there should be the properties-cohesiveness and dryness (i.e., attractive and repulsive forces) in paramanus. When cohesive and dry constituent parts combine mutually with each other, there takes place their binding-transformation of oneness, (i.e., integration). The molecules like dyads, etc., are formed by this combination. There can be two kinds of combination of cohesive and dry constituent parts, viz, sadrsa (similar) and visadrsa (dissimilar).218 The taking place of combination of the cohesive constituent with the cohesive one and that of the dry constituent with the dry one is called sadisa-bandhana219 (similar combination), while the combination of the cohesive constituent with the dry one is called visadrsa-bandhana (dissimilar combination). So there are stated to be two kinds of bandhana-parinama (binding-transformation of matter), viz. snigdha-bandhana-parinama (binding-transformation of the cohesive constituent parts) and ruk$a-bandhanaparinama (binding transformation of the dry constituent parts).220 The general rules of the combination of particles of matter are as follows : (1) There does not take place the combination of cohesive and dry constituent elements of matter having the quantum of the lowest (minimum) properties (energies),221 i.e., there does not occur the combination of paramanus having the minimum quantum of properties. (2) On 214 Bhagavati Vyakhyaprajnapti, sataka 1, uddesaka 10, sutra. 215 Ibid. 236 Tattvarthadhigamasutra, prathama vibhaga, ch. V, sutra 32, 1. 217 Ibid. 218 lbid. 21. Ibid., ch. V, sutra 34; p. 422. 220 Prajnapanasutra (Tika), purvardha, pada 13, sutra 185, p. 287. 221 Tattvarthadhigamasutra by Umasvati, prathama vibhaga, ch. V, sutra 33, p. 421.

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JANUARY, 1989 105 account of there being equal quantum of properties there does not take place the combination of similar constituent particles of matter.222 That is to say, there is no possibility of the combination of the cohesive constituent part with the cohesive one and that of the dry constituent with the dry one. (3) Paramanus having equal degree of cohesiveness or dryness, and being of the same kind, cannot combine with paramanus of their own kind223 (4) There takes place the combination of similar or dissimilar constituent parts having the difference in their degrees of cohesiveness or of dryness by two units more.224 In the three aphorisms 'na jaghanyagunanam' 'gunasamye sadisanam' and 'dvyadhikadigunanam tu' the first aphorism forbids the combination of particles of matter on the ground that there cannot take place the mutual combination of paramanus having the minimum properties of cohesiveness or dryness in them.225 It is revealed by the act of negation that there can be the mutual combination of all cohesive or dry constituent elements having medium and maximum degrees of these properties.226 But in this rule also there lies an objection which is explained in the next aphorism 'gunasamye sadrsanam'. According to it, there cannot take place the mutual combination of similar constituent having equal degrees of properties of cohesiveness or of dryness. In this way there cannot occur the combination of the cohesive paramanus with the cohesive paramanus having equal degree of cohesiveness (i.e., attractive force) and that of the dry paramanus with the dry paramanus having equal degree of dryness (i.e. repulsive force).227 The contention of this negation shows that there can be the combination of similar paramanus having unequal degree of properties--cohesiveness and dryness (attractive and repulsive forces).228 Having abridged the expressed meaning in the third aphorism dvyadhikadigunanam tu the limitation for the combination of equal quantum of properties of similar constituents has been determined. In accordance with this rule there can take place the combination of similar constituents having unequal degree of property-cohesiveness or dryness, when the property of cohesiveness or of dryness of another 222 Ibid., ch. V, sutra 34, p. 422. 223 Ibid. 224 Ibid., ch V. sutra 35, p. 424. 225 Ibid. see the commentary of ch. V., sutra 33, p. 421. 226 Ibid., pp. 421-22. 227 Ibid., see the commentary on ch. V, sutra 34, p. 422. 228 Ibid., p. 433.

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106 constituent element is more than the property of cohesiveness or of dryness of another constituent element by two, three, four units, etc.229 Therefore, if the property of cohesiveness or of dryness of one constituent element is more than the property of cohesiveness or of dryness of the other constituent element by only one unit, then there cannot be the combination of similar constituent elements.280 It is suggested that the Samkhya view of the combination of isomeric atoms (svajatiya-samyoga) and that of heterogeneous atoms (vijatiya-samyoga) caused by a peculiar liberation of energy (upastambha)231 is comparable to the Jaina rules that there would be combination between paramanus of the same kind and different kind, if there be difference in the degrees of cohesiveness and dryness.232 Truly speaking, the combination of matter of the Samkhya-Yoga view is pancikarana. The Jaina conception of the inter-acts or inter-actions between paramanus which give rise to the existence and behaviour of matter in bulk bears some points of similarity with the law of the physical sciences in regard to the inter-atomic forces and the combination of atoms. It is explained by the latter that "every atom exerts a force upon every other atom. The details and magnitudes of the force vary as between one type of atom and another; but in general the force is always of attraction when the atoms are at a distance apart greater than their normal diameters, changing to a force of repulsion, if the atoms are forced very close together. Thus there will be a tendency for atoms because of their force of attraction to draw together and stick."233 JAIN JOURNAL The above outlines of Indian Atomism as embodied in the works of different Indian schools of thought clearly reveal the greatest value of their respective scientific approaches to the problem, even in the absence of critical varifying data of modern experimental science. 239 Ibid., p. 424. 230 Ibid. 231 Samkhyapravacanabhasya by Vijnanbhiksu, ed. by Ramasankara Bhattacharya, published by Bharatiya Vidya Prakasan, Varanasi, VS. 2022, ch. V, sutra 65, p. 212; see The Positive Sciences of the Ancient Hindus, p. 49. 232 Tattvarthadhigamasutra, prathama vibhaga, p. 423. 233 Atoms and the Universe by Jones, G. O. Rotblat and Whitrow.

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Gleanings Parsvanatha Temple, Lodrova This late 15th or early 16th century Jain temple is by far the most beautiful building of the Great Indian Desert. Built of yellow sandstone, it shines like gold in the sun. Its jali of stone-carved lace-work is superb and has a simplicity and boldness of design that is nowhere matched by the more ornate jali work of the buildings in Jaisalmer fort and town. The use of yellow sandstone, with its golden aura and the delicate jali carvings, is nothing new in the buildings of the old Jaisalmer state. What distinguishes this particular structure from all other buildings of the desert are its inexpressibly lovely contours, which project outwards from the base like the angles of a spreadout fan. The temple consists of (1) a cella with perforated screens in which is installed a new image (the older image has been removed to the Parsvanatha temple in Jaisalmer fort), (2) a porch with richly carved pillars that stand in front of the sanctum, (3) a circumbulatory (pradaksina-patha) going round the cella and the porch and (4) a richly ornamented torana or gateway. A spire rises over the cella. Carved into it are miniature spires that strongly accentuate the ascending movement. The outer wall of circumbulatory follows in every respect the star shaped ground plan of the sanctum itself. It is covered by a roof with large open windows. The light thus let in pours through the jali windows of the cella into the sanctum itselfan unusual thing for a garbhagyha (cella of the sanctum) which is supposed to be dark. It is the combination of the star shaped ground plan with the outward incline of the walls of the circumbulatory that has created the striking angles of the temple. So far as I know, it is the only temple to be so structured in India. It is a unique medieval temple, but being situated in the heart of the desert, it has not attracted the attention it deserves from historians of Indian art. On the east side of the temple stands a strangely carved tree that is worshipped as the kalpavyk$a of Indian mythology. The tree is covered by a tower. from the Great Indian Desert' by Rajat Kanta Ray, The Statesman, October 2, 1988. Education International www.jaineli

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Cassettes Received Produced by Vardhaman Bharati International Foundation 12 Cambridge Road, Bangalore 560 008 Vocal Music by Professor Pratap Kumar Toliya 1 A Mangalastaka (Sanskrit) B Ratnakar Paccisi (Gujrati) 2 Ratnakar Paccisi (Hindi) 3 Meri Bhavna & Anubhav Vani (Hindi) A a) Navkar, Guru Vandana b) Meri Bhavna c) Ham-to Kabahu Na d) Samkit Savan Ayo B a) Samkit Savan Ayo (cont'd) b) Anubhav Nath-ko Jagave c) Tum Sang Mori Lagan Lagi d) Apna Rup Jab Dekha 4 Jain Ras Garba (Gujrati) A a) Kalyana Pada Paramam (Sanskrit) b) Ksatriya Kund-ma Pragatiya Re c) Halo Mahavirji-ne Melo d) Mandar-ma Paras Prabhu B Cundari Re 5 Ras Garba (Gujrati) Nutan-Puratan (with Smt. Sumitra Toliya)

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Books Received BHUTORIA, MANGILAL, Itihas-ki Amar Bel Oswal, Vol. 1 (in Hindi), Priyadarshi Prakashan, Calcutta, 1988. Pages 440. Price Rs. 100. History of the Oswals from prehistoric times. JAIN FOUZDAR, RISHABHACHANDRA (ed), Jaina Siddhanta Bhawan Granthavali, Vol 1, Sri Devkumar Jain Oriental Library, Arrah, 1987. Pages xv +169 +328. Price Rs. 135.00. Contains the list of Sanskrit, Prakrit, Apabhramsa and Hindi Manuscripts of Devkumar Jain Oriental Library, Arrah, with basic informations such as accession number, title of the work, name of the author, scripts, language, size, date, etc. The Appendix gives the opening and closing slokas, colophon, etc. of each manuscript. NIMKAR, S. T., Kouhala's Lilavai-kaha, Prakrit Vidya Mandal, L. D. Institute of Indology, Ahmedabad & Prakrit Jain Vidya Vikas Fund, Ahmedabad, 1988. Pages 16+126. Price Rs. 30.00. English translation of Kouhala's Lila vai-kaha. SADHVI JAILAKSHMISRI, Philosophy of Sadhana in Jainism, Gangabai Narshi Dand, Malkapur, 1987. Pages 282. Exhaustive analysis of the Philosophy of sadhana in Jainism with reference to other systems of sadhana like Buddhist, Vedanta and Patanjala Yoga. SADHVI SUREKHASRI, Jain Darsan-me Samyaktva-ka Svarup (in Hindi), Vicakshan Smriti Prakashan, Jaipur, 1988. Pages 18 +382. Price Rs. 100.00. Investigates all the important concept of samyaktva through the vast and varied history of Jainism. SAVLA, MAVJI K. (ed), Samvad-ne Sathware (in Gujarati), Author, Gandhidham, Kutch, 1988. Pages 15+-128. Price 20.00. A compilation of excerps from selected letters from personal correspondence during 1986. SHAH, RAMANLAL C., Jintattva, part 2 (in Gujarati), Sri Bombay Jain Yuvak Sangh, Bombay, 1988. Pages 11 +146. Price Rs. 20.00. A collection of articles on Jainism such as lanchana, prabhavana, parisaha, upasarga, kesloc, labdhi, samavasarana, vegetarianism : a Jaina view, image of Mallinatha.

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jaina bhavana prakAzana hindI 1. atimukta (2ya saMskaraNa)-zrI gaNeza lalavAnI __anu : zrImatI rAjakumArI begAnI 8.00 2. zramaNa saMskRti kI kavitA-zrI gaNeza lalavAnI anu : zrImatI rAjakumArI begAnI 3.00 3. nIlAMjanA-zrI gaNeza lalavAnI anu : zrImatI rAjakumArI begAnI 12.00 4. candana mUtti-zrI gaNeza lalavAnI ___ anu : zrImatI rAjakumArI begAnI 20.00 5. cidAnanda granthAvalI-zrI kezarIcanda dhUpiyA 5.00 6. bhagavAna mahAvIra (elavam) 10.00 dAzlA 1. atimukt shriignnesh laaloy'aanii 8.00 2. shr'mnn sNskRtir kbitaa -shriignnesh laaloy'aanii 7.00 3. bhgbaan mhaabiir o jain dhrm -shriipuurnncaad shyaamsukh 2.00 English 1. Bhagavati Sutra (Text with English Translation) -Sri K. C. Lalwani Vol. I (Satak 1-2) 40.00 Vol. II (Satak 3-6) 40.00 Vol. III (Satak 7-8) 50.00 Vol. IV (Satak 9-11) 70.00 2. The Temples of Satrunjaya - James Burgess 50.00 3. Essence of Jainism-Sri P. C. Samsukha tr. by Sri Ganesh Lalwani 1.50 4. Thus Sayeth Our Lord-Sri Ganesh Lalwani 1.50 5. Verses from Cidananda 5.00 tr. by Sri Ganesh Lalwani pI-25 kalAkAra sTrITa, kalakattA-700 007

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F-2 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: OODLABAR! Shah'n Shah 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) GREAT REFRESHER OODLABARI'S Tea Empress FINEST GREEN TEA EVERY SIP GIVES YOU HEALTH '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 Gram QUICKTEA 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: 28-1883 & 28-8582 Telex 21-7052 BDTA IN Calcutta Agent M/s. PANCHIRAM NAHATA 177 M. G. Road Calcutta 700 007

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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 Phone : Off. 3204 Resi. 3356 Main Office : 4 Meer Bohar Ghat Street Calcutta 700 007 Phone : 39-5969 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 ducation International www.jainelibrary.

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

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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

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JAIPUR EMPORIUM JEWELLERS & EXPORTERS Specialist in magnificent gems and oriental and western jewellery Grand Collection of Ivory, Sandalwood, Silver, Painting, Wood-carving, Brass Articles, Old Textiles, 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 ail 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

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PUSHRAJ PURANMULL Jute Merchants & Commission Agents 65 COTTON STREET CALCUTTA 700 007 Gaddi : 39-7343 39-4566 Phone Resi : 44-1490 43-4566 43-4104 44-9580 CHITAVALSAH JUTE MILLS (A Division of Willard India Ltd.) Divisional Office Telephone Telex Telegram Works at MCLEOD HOUSE 3 NETAJI SUBHAS ROAD CALCUTTA 700 001 28-7476 (6 lines) PBX lines 021-2882 MGNA IN CALCUTTA (A/B) CHITAMILLS, CALCUTTA P. O. CHITTAVALSA Dist. VISAKHAPATNAM ANDHRA PRADESH 0494-247 CUM IN BOMBAY & RAIPUR Works Telex Branches at MANUFACTURERS OF QUALITY JUTE GOODS OF ALL DESCRIPTIONS

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Gram : FETAWALA 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 Office : 527-4927 Phone : 27-5311 (32-4538 Resi : . 132-3719 RELIANCE PRODUCTS PRIVATE LTD. 15 CHITTARANJAN AVENUE CALCUTTA 700013 Works : 72-A B. T. ROAD, KHARDAH Phone : 58-1368 ALL INDIA TRADING CO. (1959) (Mines & Minerals) Gram : WYOMING Reliance Produce Corporation (Manufacturers & Agencies ) Gram : RELPROCORP

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kezara jise Apa pAnI meM 'ubAleM' yA esiDa meM 'jalAveM' phira bhI usakI pattiyA~ zeSa taka eka samAna lAla rahe taba samajhiye ki yaha kezara hai / isa prakAra ke vizuddha kezara tathA maisUra kI sugandhita candana kI lakar3I tathA cA~dI ke baraka, aSTAMga dhUpa Adi ke lie kRpayA hamAre bikrI kendra meM padhAreM / tIrtha-darzana pustikA, donoM bhAga bhI hamAre yahA~ upalabdha hai / zrI jaina zvetAmbara sevA samiti 13 nArAyaNa prasAda bAbU lena, kalakattA 700 007 phona : 36-1408 jJAnI hone kA sAra yahI hai ki vaha kisI bhI prANI kI hiMsA na kare - bhagavAna mahAvIra jaina bhavana dukAnadAra saMgha pI-25 kalAkAra sTrITa (jaina kaTarA ) kalakattA 7

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B. DUGAR & SONS JUTE BROKERS 12 INDIA EXCHANGE PLACE CALCUTTA 700 001 Phone : Office : 20-6154, 20-7234, Resi. 55-2219 MANSUKH & CO. (OVERSEAS) UNITED METAL INDUSTRIES Manufacturers of : TENTS, TARPAULINS COMBAT DRESSES & OTHER ALLIED TEXTILE FABRICATED ITEMS HVEM NARVELAS Gram : MANSUKO' 14 NOORMAL LOHIA LANE CALCUTTA 700 007 Phone : 38-5317 38-4066 national www

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BOYD SMITHS PRIVATE LIMITED B-3/5 Gillander House 8 Netaji Subhas Road Calcutta 700 001 Gram BOYDRIVET Telex BOYD-2597 Phone Off.: 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. Telex: 021-2405 BANTHIA TEXTILES CORPORATION 12 NOORMAL LOHIA LANE CALCUTTA 700 007 Phone: 38-5794 38-9235 Approved Wholesale Dealers of THE BOMBAY DYEING & MFG. CO. LTD., BOMBAY

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A. M. BHANDIA & CO. JUTE BROKERS 23/24 RADHA BAZAR STREET CALCUTTA 700001 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 Phone Office: 20-3185 20-4873 20-5897 J. KUTHARI & CO. 12 INDIA EXCHANGE PLACE CALCUTTA 700 001 Office: 20-3142, 20-1059 Resi : 35-2173 PHONE : Resi 24-0571 44-4166

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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

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MAGGI DEVI SETHIA CHARITABLE TRUST 23-24 RADHA BAZAR STREET CALCUTTA 700 001 Phone : 20-4755, 20-4942 MINERAL GRINDING INDUSTRIES 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 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 : 27-8621 Office : 26-3870 Gram : OXFORDCHEM : 26-0958 Phone : : 26-0104 Resi. : 36-1142 Gram : Veervani, Calcutta Phone : Office : 20-9683 20-8977 Resi : 44-4301 SOBHAGMALL TIKAMCHAND BOROJALINGAH TEA CO. BURNIE BRAES TEA CO. 12 INDIA EXCHANGE PLACE CALCUTTA 700 001

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KESHAVBHAI MEHTA 154 Tarak Pramanik Road Calcutta 700 006 Phone : 31-1163 Cable : 'KILOWERE' Telex : 3558 Arts IN Sukhani Dugar Construction 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 lives from fear and enmity. -Lord Mahavira A WELL-WISHER 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 Motors 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.

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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 700 001

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Phone : 52-1083, 52-4447 25-6109, 25-4280 CALCUTTA RIBBON FACTORY Manufacturers of WOVEN LABEL TAPE 111 COSSIPORE ROAD CALCUTTA 700 002 JOHARMAL AMOLAKCHAND JUTE MERCHANTS 20 MULLICK STREET CALCUTTA 700 007 39-1620 Phone : 39-4363 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

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Winter 1989 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