Jain Journal 1998 01

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication
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VOL. XXXII
A QUARTERLY
JAINOLOGY
No. 3 JANUARY

ISSN 0021-4043
ON
Journal

1998
॥ जैन भवन ॥
JAIN BHAWAN PUBLICATION

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a quarterly on Jainology

JAIN JOURNAL
॥ जैन भवन ॥ JAIN BHAWAN
CALCUTTA

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Vol. XXXII
No. 3 January
1998
Rupees Fifteen
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Editor : Satya Ranjan Banerjee

ernational

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Contents
Jain Monuments in Anantapur District, Andhra Pradesh
Dr G.B. Ranganath and T. Surya Prakash
Common Salient Features between Jainism and Buddhism
Dr B.H. Kapadia
International University of Non-violence (Encyclopedia Asiana)
Dr Kalidas Nag
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nal Use Only

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Vol. XXXII
JAIN JOURNAL
JAIN MONUMENTS IN ANANTAPUR DISTRICT, ANDHRA PRADESH
DR G.B. RANGANATH
No. 3 January
1. Konakondla
And
T. SURYA PRAKASH
The history of Jainism in Andhra Pradesh is one of the forgotten chapters of religious and cultural history of Andhra. Jainism had more ancient association and extensive existence in several parts of Andhra Pradesh than in anywhere else.
The present paper is on Jain monuments in Anantapur district of Andhra Pradesh. Anantapur district is replete with the rich historical archaeological evidence, besides the availability of considerable epigraphical and literary data and Jain antiquities useful for systematic study.

1998
There are numerous places of Jaina pilgrimage, ancient monuments and sites, scattered all over Anantapur district. Even now Jaina images and Jaina basadis are found in places where neither a Jaina is seen nor is Jainism heard. The Jaina images in sitting posture, are still being adored by the villagers of Anantapur district, not as Jains devas but as Sanyasidevullu (recluse gods) for begetting children and to get
rain.
The present Konakondla, a small village about 8 Kms away from the Guntakal Railway Station, is situated on the road that leads to Uravakonda in Anantapur District. Literary and epigraphical sources inform us that Kundakundacharya lived on the hill near Konakondla. Now, scholars are agreed in identifying Konakondla, where Kundakundacharya lived, with the modern village Konakondla, Uravakonda taluka, Anantapur district. We are told in the Srutavatara of Indranandin that the great preceptor Padmanandin hailed from Kundakundapura. A damaged inscription' from Konakondla itself 1. SII, IX, Pt. I, No. 150.

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JAIN JOURNAL: Vol-XXXII, No. 3 January 1998
states that the place was reputed all over the world as the birth place of the renowned teacher, Padmanandin Bhattaraka, who conquered the quarters with his doctrine of Anekanta. Another record2 from the same place hails it as Kundakundeya tirtha. It is thus possible to surmise that the original name of Konakondla is Kunda-kunda and the proper name of Kundakundacharya is Padmanandin.
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At present, most of the Jaina antiquities of Konakondla are situated in the hillock called "Rasasiddhula Gutta". In Telugu Rasasiddhula gutta means the hill of the alchemists.
On the summit of the hill is a shrine without roof. In this shrine are placed two images of Tirthankaras in Kāyotsarga postures, with triple umbrellas and attended by the sasanadevatas. They may be assigned to the period of the 13th century A.D.
Kundakundacharya whose real name was Padmanandin seems to have flourished in the first century A.D. Very likely, this place might have developed as a stronghold of Jainism ever since the period to this age. According to the available epigraphical evidences,3 this place acquired much fame through the eminent preceptor Padmanandin and his well-organised religious activities. It had already acquired the standing reputation of a tirtha by 11th century A.D. Quite likely, it might have possessed the same reputation for a few centuries earlier. Since it is regarded as the birth place of Kundakundacharya, and also as an important Jaina religious centre, it is frequently referred to in the Sravana Belagola inscriptions. This is the first and earliest Jaina establishment headed by a famous guru Padmanandin in the Rayalaseema area. It is indeed a pity that not a single follower of the Jaina faith is residing here at present.
2. Rayadurg
Rayadurg, the headquarters of the taluka of the same name, is situated at a distance of nearly 95 Kms from the town of Anantapur. Rayadurg literally means "King's hillfortress". Still we can see the hillfort and ruins of elephant stables, houses, temples etc., on the hill. Down the slope of the hill are four caves with small stone-doors with carvings of the Siddhas. The panels in the caves suggest that they are Nishidhis. It appears to have been a resort of the Jainas, and specifically of the adherents of the Yapaniya sect, at a later period. This is vouched for by the epigraph engraved on the wall there. After referring to the
2. SII, IX. Pt. I, No. 288.
3. P.B. Desai, Jainism in South India, p. 156.

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RANGANATH & PRAKASH JAIN MONUMENTS IN ANANTAPUR
construction of a Nishidhi, the inscription mentions the names of eight persons who were, possibly, authors of the sculptures. Among them, were Chandrabhuti of the Mula Sangha and Chandrendra, Badayya and Tammana of the Yapaniya Sangha. Further unique feature here is the depiction of a Vidyalaya in stone.
On the boulders, we see the figures of three pupils, one teacher in each row at three different places. These signify three separate departments of teaching in that University. Below the Tirthankara images, we find rows of sitting persons and teachers. In other rows. there is one teacher for one pupil. In another row, there are two teachers for six pupils. Among the pupils, ladies are also found. As we know the Yapaniyas admitted ladies and taught philosophy to them. These teachers have Vyasapitas or bookstand before them and hence no mistaking of their intent. In the midst of the fort, a Jain temple, without any image, still exists. Even today, we can see a beautifully carved Jaina image in Kayotsarga posture, housed in a temple, in the compound of the Taluka office.
3. Amarapuram
Amarapuram is now in the Madakasira taluka of the Anantapur district. The tract of the Madakasira taluk must have been a renowned abode of the Jaina faith. At Amarapuram in the 13th century A.D. came into existence a Brahma-jinalaya dedicated to prasanna Parsvadeva. Balendu Maladhari, who belonged to the Mulasangha, besiya gana, pustaka gackha, and Ingala bali was responsible for the creation of the holy structure.5 An epigrah dated A.D. 1278 from this place informs us that a certain Mallisetti made a gift of 2000 trees area at Tammodahalli for the benefit of the Jinalaya. The income derived from the gift was to be utilised for reconstructuring Jinalaya with stone for the foundation of mandapa, gopura enclosure, Vandanamala (festoons), monastambha, Sampurna Vahana and Makaratorana. At this time, this place was under the rule of the Nolamba-Pallava Chief Grungola II who was a patron and follower of the Jain faith. Amarapuram also contains a number of Nishidhi memorials' which refer to the demise of the preceptors as well as the lay disciples. Today, we can see the Brahma Jinalaya in a ruined stage, at a distance of 2 Kms from the village. In the midst of the village is a live Jinalaya.
4. S. Gopala Krishna Murthy. Jaina Vestiges in Andhra, p. 87.
5. G. Jawaharlal, Jainism in Andhra, p. 100.
6. Epigraphia Andhrika, Vol. V. p. 41-44.
7. ARSIE, 1917, No. 41, 42, 43, 44.
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4. Patasivaram
The village Patasivaram is also situated in the Madakasira taluka of the Anantapur district. It is evident from an epigraph dated A.D. 1185, that this village was a sacred place for the Jainas and also an abode of the illustrious Padmaprabha Maladhārideva, disciple of Viranandin Siddhanta Cakravatin of the Mula sangha, desigana and Pustaka gachcha. The inhabitants of this place in the 12th century A.D. were indeed fortunate to have the presence of an eminent teacher of Jaina law in Jaina literature and the author of a commentary, known as Tatparya-vritti on the treatise Niyamasara of Kundakundacharya.
5. Penukonda
Penukonda, the headquarters of the taluka of the name in the Anantapur district, possesses a few Jaina relics and temples. It appears to have attained a high status as a Jaina centre in the later period. Jinabhushana Bhattaraka, mentioned in the inscription lying in the Parsvanatha basadi of the place, was perhaps an early pontiff associated with this religion. According to the tradition, Penukonda is reckoned as one of the four Vidyāsthānas of the Jaina church along with Delhi, Kolhapur and Jina Kanchi. This tradition is also mentioned in a late inscription from the Kolhapur region.
Today. we see two Jaina temples namely of Ajitanatha and Parsvanatha there; they appear to have been built in the Vijayanagara style. On examining these two temples, one could find that the traditional stepped-pyramidal Sikhara was given up and the South Indian Sikhara was adopted even for Jaina temples during the Vijayanagara period.
6. Thagarakunda
Thagarakunda is a few miles west of Dharmavaram of Anantapur district. A small fortress, which is called the “Bhagavatula Gutta" by the villagers, could have been a Jaina resort which, perhaps, the villagers wrongly named the Jains as Bhagavatullu. A temple is there on a hill which has an inscription' built into its basement which says that Kumara Tailapa, son of Vikramaditya VI, granted lands, sites, gardens etc., to the basadi of Chandraprabha at (1) Thagarakunta, where Padamanandi Siddhanta Deva was the pontiff. Now we could trace the Jain antiquity at the place.
8. SII, IX, Pt. I, No. 278. 9. SII, IX, Pt. I, No. 221.

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7. Kambadur
Kambadur is 82 Kms away from Anantapur town. It is a Jain centre. There are three temples with stepped-pyramidal towers. In the midst of the fields is a ruined and almost deserted Jaina temple. Though it is almost in a dilapidated condition, it still exhibits its original Jaina features without undergoing any modification in subsequent times. Like Votigullu of Nalgonda (Dist.) this temple also does not have any principal deity in the garbhālaya.
The temple faces South. The vimāna of the temple is outstanding. The superstructure is a stepped-pyramid consisting of six diminishing talas of plain horizontal slabs. The girva is narrow and the low square Sikhara is domical. On the Sikhara, there are four niches or kudus on four sides which contain each a seated Jaina figure. It has a garbhagrha, antarala and mukhamantapa. Over the front door-way is carved the lintel with a small seated Jaina figure same as that on the Sikhara the monument. The mukhamantapa whose root has crumbled into pieces is rectangular in plan. Then comes a narrow antarala which leads to the garbhagrha. On the door-lintel of the garbhagrha is also carved the same seated Jaina muni as that on the door lintel of the entrance. The distinctive characteristic feature of the temples lies in depicting the Jaina figures in 'Kayotsarga-posture' (standing stiff pose) on either side of the entrance to the garbhagrha just like the dwarapalas of the Hindu temples.
The other two temples are Akkammavari-gudi (Shrine of Akkamma) and the Mallikharjuna Swami Temple. The shrine of Akkamma is deserted. The Mallikharjuna temple is possessing Jaina inscriptions along with other records. A Jaina panel on the Northern wall of the temple and the Jaina records indicate that the present Mallikhārjuna temple was originally Jaina and later it was appropriated by Saivites. Architecturally, the temple belongs to the 9th century A.D. or perhaps still later period
8. Ratnagiri
Jainas are also known to have built mathas attached to their Jaina basadis. In Karnataka, we get so many extant Jaina mathas attached to the basadis. In Andhra, we find one matha attached to Santhinatha basadi at "Ratnagiri" in Anantapur district. Ratnagiri is a small village, situated at a distance of 25 Kms from Madakasira town in Anantapur district. It is an illustrious Jaina centre and contains a very rare Jaina matha. As in other places, it is attached to the main basadi dedicated to Santhinatha. Since this Santhinatha basadi has undergone several

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repairs and renovations, it is impossible to know its antiquity relying on the present condition of the monument. The Jaina matha has arthamukhamandapa. Over it, there are small gopuras which contain niches with Jaina Tirthankaras. The pecularity of the matha is the depiction of female trampling over makaras as dwarapalas. The exact import of this type of depiction is not clear. The door frame of the entrance shows a Jaina muni on the lalatabimba. The pillars of the arthamantapa are carved with dancing figures. The matha, in its interior, is an interesting structure with a triple unit of cells having a common corridor in front. The cells are now kept empty with bare walls, but a seated Jaina muni is carved on the lintel of the above three cells. Very likely, they might have been used as residenciaries. These three cells are connected with covered corridor on four sides. The top of the centre portion is kept uncovered. Above the corridor, there is a parapet wall on all sides containing small gopuras with Tirthankaras and their sasanadevis in the niches. On the top of the corridor, monkey figures are carved here and there. The adhisthana of the corridor contains ghanas with usual poses. This Jaina matha, no doubt, stands as landmark by virtue of its uniqueness.
9. Tadpatri
It is a taluka headquarters and it is fifty-four (54) Kms away from Anantapur town. It is connected by bus and rail routes. Moreover it is also famous for magnificient temples of Vijayanagara period. It was a flourishing Jain centre during the 12th century A.D. It has a mention in the inscription. A certain feudatory Chief, Udayāditya, made a gift of land to the divine Magachandra who was the presiding priest of the Chandranatha Parsvanatha Basadi. Magachandra is said to have belonged to the mulasangha Desigana Kundakundanya, Pustaka gadha and Ingaleasvarabali. It further informs that Magachandra's guru was Bhanukirthin whose guru was Bahabali. The vestiges of Parsvanatha basadi are no more traceble now.
10. SII, No. 788.

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COMMON SALIENT FEATURES BETWEEN
JAINISM AND BUDDHISM*
DR B.H. KAPADIA Jainism and Buddhism are two great religions which are considered as Heterodox religions of Ancient India. In the initial days of the study of Jainism and Buddhism it was generally believed by Western scholars that Jainism is an offshoot of Buddhism, that it is a branch of Buddhism. Some Indian scholars followed the foot-steps of the Western scholars, but as a result of patient research and a proper study of these two religions which was solely based on the study of original literature of these religions this myth has been now thoroughly exploded and it is thrown to the wind.
These two powerful religions considered as Heterodox by the school of Indian philosophy do not believe in the authority of the Vedas i.e. they consider the Vedas as composed by human authors like the works of Kālidāsa, Bhavabhūti, Shakespeare, Milton, Shelly, Goethe, Schiller etc. They also do not believe in a god who is responsible for the creation of the universe though they believe in god and gods. The promulgation of these two religions, Mahavira and Buddha were Khakstriyas, both hailed from a royal family. both preached in the language of the people with a view to appeal to their heart, both lived the worldly life for a definite period of time and on suitable opportunity both renounced the world full of misery with the intention to find the highest and the ultimate truth. Both lived and enjoyed the married life (there are two traditions in the case of Mahavira), both were fathers, both were full of detachment towards the wordly life which goaded them to renounce it. Mahāvīra preached in Māgadhi or Ardhamāgadhi and Buddha in Pāli. Both these are the dialects of the same province, viz. east and west of Magadha. Both were contemporaries. Buddha lived a life of 80 years and Mahāvīra lived upto 72 years. Eastern India, to begin with, was the main seat of their religious activities. Now it has come to light that both belonged to the Sramana Sampradaya. Buddha was the eminent leader of the Bauddha Sampradaya and Jñataputra Mahāvīra was the Tīrthankara of the Nirgantha Sampradāya. Not only were they contemporaries but they lived in the same region, in the same province, their region of activity was not only one territory but one and the same town, may be even one locality. They were of the same family. The
*
It is a reprint from C.L. Jain felicitation volume.

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followers of each met one another, discussed knotty problems of religion and philosophy, and disputed over doctrines and customs of their religions. Many followers were such that some of them even though were followers of Buddha became the followers of Mahāvīra and vice versa. The followers of the two organisers were like neighbours or like a closely knit family and in spite of this were holding opposite views. (Cf. Upāsaka-dasānga Adh. 8 etc).
Western scholars like Rhys Davids, Mrs Rhys Davids, Pischel, Koppen, Jacobi. Hermann Oldenberg. Burnouf, de la Vallee Poussin, Grunwedel etc. and among Indian scholars to name a few are Dr. B.C. Law, Rahula Sankrtyayan, Prof. Bhagavat, etc. zealously studied Buddhism and scholars like Rhys Davids, established in London "The Pāli Text Society." in 1881. Similarly in 1899 "The Mahabodhi Society" was established in Colombo, “Buddha Sāsana Samagama" was established in Rangoon in 1903, so also scholars like Hermann Jacobi, Leumann, Schrader, Hultzsch, Pertold, Charpentier, Winternitz, Bühler, Kielhorn. Lüders, Wackernagel, Walther Schubring, Otto Stein, Alsdorf, Glasenapp, Guerionot, de la Vallee Poussin, Stevenson, Weber, etc. studied Jainism; and among Indian scholars we can count Muni Shree Punyavijayji, Pandit Sukhalalji Sanghavi. Malavania, Prof. H.R. Kapadia, B.C. Law, Kamta Prasad Jain, Dr. P.L. Vaidya, Dr. A.N. Upadhye etc. are great students of Jainism. “Prakrit Text Society" is established for the furtherence of Jainism and the "Voice of Ahimsā" is rendering excellent service for spread of Jainism abroad. Foreigners like Miss Krause have embraced Jainism. The study of Jainism was first undertaken by Western scholars as early as 1807. A host of Jaina Munis has contributed their earnest might in the propaganda of Jainism. We can thus safely surmise that both the Western and the Eastern scholars have given themselves to the study of Jainism and Buddhism.
As the last organisers of Jainism and Buddhism Mahävīra belonged to the Jnātr sect and Buddha to the Sakya clan. Before their birth their mothers see auspicious dreams. The mother of Mahāvīra sees forteen dreams. Both are brought up and live quite royally before they become monks. Both go to the teacher for study, but both know more than what their teachers can teach, both marry Ksatriya girls. Buddha married earlier than Mahāvīra. Buddha had a son known as Rāhula, while Mahavira had a daughter named Priyadarśanā (according to one tradition) whose husband became antagonistic to Mahävira
1. Mahavira was born in 599 B. C and died in 527 B. C. 2. According to the Digambaras 16 dreams.

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while Rahula is accepted by Buddha himself much against the wish of his father as a disciple. Thus both relinquish the world after the birth of an issue. Mahavira evinces a desire to become the monk at the end of 28 years that is after the death of the father, but waits for two more years in honour of the request of his elder brother Nandivardhana. Buddha turns a recluse and goes out for his Mahābhiniṣkramaṇa after seeing the face of his newly born son. The father of Buddha was against his son becoming a monk while Mahavira turns a recluse only after the death of his father. Buddha with a view to get the full enlightenment meet various teachers of different schools who do not satisfy him while Mahavira finds out the path for his own salvation on his own. Both lead a wandering life and carry to completion the ideal life of a Śramana and a Bhikkhu. Buddha does not reform any previous existing religion like Mahavira who reforms the religion of his predecessor Parsvanatha, but innovates a new religion in terms of his own findings and discoveries. Therefore he is required to quote and fight against old doctrines while Mahavira does not do so. Before Mahavira there was already in existence the Caturyama3 religion of the Parsvanatha. Only in view of the new and changed times he remodels the Vrata of Aparigraha, expands its concept and gives birth to a new Vrata known as Brahmacaryavrata. Mahavira lays down five Mahāvratas for the monks and the nuns, five Anuvratas for the laymen and lay-women, whereas Buddha prescribes Pancasilas of which the fifth one is little different as it includes Madyapana etc. In the beginning both were against the entry of nuns into the order. Both condemn women in severe terms. Prior to Mahavira, in the Jaina religion women had free entry and so nuns were there in the Samgha of the Jainas; while Buddha had to ultimately yield as his step mother Mahaprajapati was not able to endure the death of her husband. Buddha thrice rejected the request of his mother but on the intervention and the plea of Ananda he had to ultimately give way and allow an entry to women in the Sangh. Both the religions consider nuns inferior to the monks. Even a nun of hundred year standing has to obey, respect and not to enter into verbal discussion with a monk of a day's initiation.
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The circumstances which make Buddha turn a monk are quite different from those of Mahavira. At the birth of Buddha it was predicted that he would become a recluse and so his father took every possible precaution to make his life as comfortable as possible. But through the intervention of divine agency he sees ugly sights which make him renounce the world while Mahavira becomes a monk at the ripe time.+ 3. This referred to the 2nd Surta of Shamannaphala-Sutta of Digh-nikaya and in Jain Suttas.
4. At the age of 30.

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Buddha is out to search a teacher who can satisfy his longings but finds none. For six long years he goes from place to place but finds no one who can satisfy his inward urge. He observes standards of life as laid down by other religions such as fasts, regorous austerity etc. but all this does not satisfy him, Even he follows the dictates of Jainism but he condemns the austerity of fasts in severe terms. He realises truth under the Bodhi tree. He does not follow any system of religion or he has no ancient religion before him in view. For he says his findings are his own e.g. the four noble truths, the three Saranas, the eight limbed path etc. Mahavira on the other hand is no innovator or a discoverer of truth. He has only organised a religion which was already in existence. The followers of Pärśva come in his contact and he instructs them properly, Buddha was way laid by Mara, the Satan, and his followers but not so Mahavira, No doubt Lord Mahavira had to undergo hardships during his wandering routine. Just as Ānanda, Maudgalyāyana, Kasyapa etc. were the chief disciples of Buddha, Mahavira had Gautama, the elevan Ganadharas as his chief disciples. Both got support from kings and rich laity.
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As a member of the clan of Jñatṛ Mahavira belonged to the Kasyapa gotra. From the Naya clan, Mahavira is known Jñātṛputra (Viv, 323), because of his Kasyapa gotra he is known as Kāsava (Utt. 2, Dasav, 4), after the state of Vaisali he is known as Vesaliya (Su. 1.2, 3, Utt. 6). after the home land he is known as Videha-dinna (Ayar. 2. 15, 17, Jinac. 110), as a result of all round prosperity in the kingdom cropping up after his birth he is called Vardhamana and as a result of severe ascetion and endurance he is called Mahavira. He is called Jina, because of his command over the five senses. As he has established the church he is known as Tirthagara, Tirthankara like the other Tirthankaras. So also Buddha is known as Buddha, Sambuddha, Tathāgata etc.
Just as the Tirthankara appears in a definite period of cycles known as the Avasarpini and the Utsarpini, so also Buddha appears only in empty Kalpas i.e. only in Buddhakalpa. The highest number of Buddhas who can appear is only five, whereas in the time of Lord Ajitanātha, the second Tirthankara of the Jainas 170 Tirthankaras appeared in the land where a Tirthankara can be born. Just as there are infinite Kalpas, so there are infinite Buddhas. Like the 24 Tirthankaras there are twenty-four Buddhas. Both the Tirthankara and the Buddha have each a number of monks, nuns, lay-men, lay-women and the tree of knowledge under which they get the glimpse of the highest truth. Just as a Tirthankara is born after the Aradhana of 20 Sthanakas, so a Buddha is born after propitiating 10 Pāramitās. Jaina Tirthankara

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have a Lanchana by means of which one can identify the image of Tirthankara from a host of other Tirthankaras. It is said that in the spread of Buddhism the personality of Buddha had played an important role, so we can observe that every Jaina Tirthankara is endowed with certain number of Atisayas.
The sermons of the founders of Buddhism and Jainism were listened to with rapt attention by their immediate followers and were later on codified for the good of the large mass of people. The original canons of both were written in Prakrits, i.e. Pāli and Ardhamāgadhi respectively, but later on Sanskrit was adopted with a view to complete with the language in which the Hindus wrote their scriptures. But, it is to be noted that both Buddha and Mahāvīra appealed to the large mass of their followers only by preaching in a language which was known to them and which appealed to their heart the most. This is naturally the language of the masses, i.e. Prakrits. The sacred scriptures of the Buddhas are known as the Tripitakas, those of the Jainas are known as the Ganipiṭaka or Agamas which are 45 in number. To explain these, tīkās, curnis, tabbās, avacüris, bhāṣya, bālāvabodha etc. were composed. The immediate disciples of the Tirthankaras known as the Ganadharas are each responsible for the composition of the Dvādasangas. With the help of Upali and Ananda Kasyapa settled the Vinayapitaka and the Dhammapiṭaka. According to later tradition Kasyapa himself composed the Abhidharmapitaka, but this is not historical and is even contradicted by the contents of Abhidharma itself. To settle and codify the sermons of both the teachers various councils were held at different times. The Buddhists had four councils or Sangitis and the Jainas had three councils. These were convened at different times under the presidentship of different persons of strong and powerful personality in order to give a form to the canonical literature. In the case of Lord Buddha there were recensions right during his life period. After his death there were two main splits known as the Mahāyāna and the Hinayana. Likewise Jainism too had two main divisions known as the Svetāmbaras and the Digambaras. The first Buddhist council was convened at Rajgrha under the patronage of King Ajatasatru and Kasyapa was the guiding destiny. The second council was convened after 100 years in Vaisāli. The third council was called in 245 B.C. in the 18th year of the reign of King Asoka Priyadarsin. Maudgaliputra was at the helm of affairs, the council was held at Pataliputra and Maudgaliputra composed a work known as Kathavatthu which is contained in the Abhidharmapitaka according to the Southern Canon. The fourth council was convened during the time of the Anglo-Saxon King Kaniska in Ist cent. B.C. It was held at Jalandhara in Kashmere under the leadership of Pārsvika and

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JAIN JOURNAL: Vol-XXXII, No. 3 January 1998 Vasumitra. The Jainas had their councils as follows: The first council was held at Pātaliputra; the second council was convened at Mathurā under the headship of Skandila and the third at Valabhi in Kathiawar 980 years after Mahavira.
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In both the religions there is great deal of similarity as regards the Acara or the conduct of the clergy as well as of the laity. The code of conduct for the Buddhists is laid down in the Vinayapitaka, that of the Jainas in the Acarängasutra one of the eleven Angas. Both the systems were open hearted and large minded. Both do not believe and advocate the caste system as is understood by the Hindus. Both the religions are open to all irrespective of caste, colour and creed. They have no Šūdras and Harijanas; so the large followers of the Buddhist religion were drawn from the lower strata. Courtesans, slaves, slave girls, had an entry into the church. Both the religions were thus equally tolerant, as seen from early works for every true aspirant for the spiritual truth. He who has an urge for a spiritual life can tread the path of salvation. Both the systems lay great stress on Yaugic methods. Buddha used it as a means to concentration, while the Jainas used it for eliminating the Kasayas. Both lay stress on certain cardinal virtues. Both enforce and use Ahimsa, but the Ahimsa of the Jainas is very abstract, detailed and minute in its compass and the scope of workings. On account of Ahimsa the Jaina religion is characterised as 'Ahimsa Paramo Dharmah.' It is on account of the influence which religious pontiffs like Haribhadra, Hemacandra etc. were able to exercise on kings like Akbar, Kumārapāla etc. that Ahimsā has come to stay in the position in which it is in Gujarat. In the entire province of Gujarat flesh eating and the eating of the fish is as it were a taboo. Flesh or fish is never ordained for a Jaina monk, nun, or the laity under any circumstance. Mahavira, the staunch advocate of Ahimsā, could never dream of eating flesh and fish. He who endured so much and he observed such severe penance could never so much care for and value life that he might partake of this. Some people point out to Kapota and Mārjāra occuring in the 15th Sataka of Bhagavati. But it can be pointed out that these are the names of certain medicinal plants known to the science of Ayurveda. Mahavira with a view to heal the malady he took Kapota and Mārjāra (the herbs or the plants of those names and not the flesh of a pigion and the cat as is surmised). Buddha had no scruples in taking these. It is reported that Buddha just before his death, say before a period of three months while on his way to
5. Cf. Amrapali or Amba-pali, Vimata etc.
6.
Cf. Campä.
7. Purna, Angulimala, Shvapaka or Sopaka, Savti and Handa etc.

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Kusinagara, the capital of the Mallas, he came to a town named Pava where he received an invitation of Cunda who always got ready the flesh of a swine. This is said to be the cause of his death. After eating this flesh he fell sick. This was his last sickness. When Buddha was alive Devadatta tried to prohibit the eating of flesh and fish, but his stricter rules of conduct were not encouraged by Buddha; and it is said that this was the cause of the first split in the Buddhistic church. Perhaps Buddha wanted to include a wedas fold of followers. Both the religions believe in confessions. The Buddhists have their Upavasatha days, and the Jainas have their Pratikramana and the Pary-uşana days. Out of the seven Tattvas of the Jains viz. Bandha, Asrva, Samvara and Moksa correspond to Dukkha, Dukkhahetu, Dukkhanirodha and the Dukkhanirodhagaminimagga, more commonly known as the four Arya satyas. Both believe in Trsnä and Ajñāna as the cause of Metempsychosis. Both have condemned in severest possible terms the Himsā of the Vedic Hindus. Both are also harsh on the Hindu caste system. In the Sūtrakrtānga the views of the Buddhas are criticised and in the Majjhimanikāya there is the criticism of Jaina Ahimsa. Even in the Niryuktis and the Abhidharmakosa the old criticism appears in new light, in a new garb. In spite of this both condemn in severe terms the Vaidic Himsā. It is as a result of these two religions that animal sacrifices have gone to the state of oblivion. We can add that their mutual criticism of each other is as a result of want of proper mutual understanding which can be shown from Upalisutta of Majjhimanikāya and Sūtrakrtānga (I.1.2, 24-32, 2.6. 1628).
Both the religions believe in the Mantras and both have a rich Mantrasāstra of their own. Buddhism later on turned to Tantrsāstra and carried this to its extremity. The Jains also believe in Tantra. The oft repeated and the highly celebrated mantra of the Buddhists is Aum Mani Padme Hüm which is engraved on every possible thing and object. Like this with the Jains the sacred Mantra is the Namaskaramahamantra. These Mantras are repeated by the respective devotees with great faith and earnestness. The Mantra of the Jainas is said to be the essence of the 14 Pürvas. By certain repetitions of this Mahamantrao one can get the punya of Tirthankara nāma and gotra.
It is said that the personality of Buddha contributed to a large extent in the spread of Buddhism which was a missionary religion. Not so of Jainism. Through the missionary spirit Buddhism spread all
8. It is repeated for 10,00.000 times. 9. Aum, hrim etc. are mantras in both religions.

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JAIN JOURNAL : Vol-XXXII, No. 3 January 1998 uver ludia and outside, while Jainisın was contined to India where it suli siuvives while Buddhism disappeared since lorig. Buddhism gained footing in Tibct, Nepal, Bhutan, Mangolia, China, Japan, Korea, Indian Archipelago, Java, Sumatra, Borneo, Cevlon etc. Now through the cultural activity of "Voice of Animsa" Jainismus being made known to the Western and Eastern countries. It is very sad that Buddhism which was a state religion and had enjoyed the patronage of Kings like Asoka completely disappeared' from india, while Jainism has many devotees in India even to this day. At the end of the third Buddhist council, missionaries were sent to Kashmere. Kabulistan, Bactria, countries at the foot of the Himalayas and lower India and Ceylon.
Gaya or the Bodhigaya is considered by the Buddhist as a sacred place in virture of the fact that it was under the bodhi vrksa that Buddha got full enlightennient. For the Jainas Pavāpuriis considered as the boly place because here Lord Mahavira attained Moksa. Thousands of pilgrims in both the religions pay a visit to these sacred places. They have become the place of pilgrimage for the devoute devotces. For the Jainas, Mount Abu. Sanctasikhara. Kesariyaji, Girnar, Satrunjaya, Sravama Belgola, Pälitana, Rāṇakpur etc, are sacred places of pilgrimage. A branch of the Mahabodhi tree was transplanted in Ceylon by Mahendra, the son of Asoka; and therefore it is considered as a holy place. The Buddhist Stupas found in India, Burma, Rangoon, China Japan etc. are equally well-known as objects of pilgrimage in the case of Buddhsin the Chinese pilgrims Fa Hian and Huan Tsang who had embraced Buddhism visited these places and wrote chronicles about Buddhism.
Various religions have their own peculiar festivals. This holds good in the case of Jainism and Buddhism too. The common festival though celebrated in a different manner is the festival of lights (Dipävali). This festival is celebrated in honour of the achievement of absolution by the founders of the two religions : Material lamps are lighted in place of spiritual lamps. The Amaväsyä of the month of Asvin is the day on whicin the Lord achieved the final knowledge i.e. thc Kevalajñāna. To suffest that the lord has attained spiritual light of knowledge devotees celebrate this fact by observance of certain Vratas. In Buddhism this is celebrated by illumination. The number of Buddhist religous festivals later on went on increasing like those of the Jainas; and they are celebrated in different places in diverse manners. Three festivals of the Buddhists are common to all. They are: The festival of the lamps, the festival at the commencement of the spring and the festival of the burtl: cay of Lord Buddha.
1
Kor attempts are made to revive it in India.

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Buddhism was a state religion and thus it got support from kings of ancient India. The most prominent among them are Devanāmpriya King Asoka, Ajatastru, etc. The Jainas too got support from kings like Sreņika Birnbisara, Kunika. Kharavela, Kalingarāja, Kings of the Northern and Southern dynastics of the middle ages, King Akbar Siddharaja. Kumarapala etc. The credit of winning over the favour of certain kings like Akbar and Kumarapala goes to the credit of Hiravijayaji and Kali-kālasarvajña Hemacandra. Ahimsa in Gujarat at least is due to the efforts of Hemcandra.
The organisers, so to say, of both the religions wandered on foot over the vast tract of land with a view to preach their religions. Buddha during the course of his wandering tours moved over cities like Rājagrha, Kausāmbi, Pataliputra, Magadha, Kasi, Kosala, Anga, Srāvasti Vaisäli (which was too much loved by Buddha)." Similarly Lord Mahavira wandered over cities mentioned below for the same purpose. They are : Magadha, Anga, Käsi, Vaisāli, Kośalā, Rājagrha, Srävasti. Apāpā, Videha, Vatsa, Saketa etc. It may be observed that out of 42 Caturmasas Mahāvīra spent 12 caturmasas in Vaisali. Tius this ancient city was highly liked by the two contemporary organisers of religions. It appears that both the teachers mostly wandered over the same tracts of lands at different periods with a view to preach their doctrines. This reminds us of our modern election campaigns. But there was no bitterness. People were absolutely free to follow what they liked and preferred. There was freedom of thought in the highest degrce.
Out of the three Pitakas the Abhidharmapitaka deals with metaphysics, the Vinayapitaka deals with the code of behaviour for the monks and the nuns and the Suttapitaka deals with the doctrines. In the case of the Jaina scriptures the Acărangasütra deals with the code of behaviour for the monks and the nuns, the Uttaradhyaya and the Tattvarthasūtra deal with metaphysics and philosophy and a few of the other Jaina canonical works deal with doctrines. In general the code of behaviour for the monks and the nuns in both the religions is (in general principles) agreeing with one another. The Buddhist monks put on a yellow garment while the Svetambara Jainas put on a white garment and hence the name those who clad in white garments. The Buddhist monks lived in Vihāras, the Jaina monks live in upasrayas. Formerly both had to stay in forests or in a place outside the city so that they may be away from the worldly life. The Nuns too lived in both the religions separately with special rules of conduct meant for
11. See Mahaparinibbanasutta: nagapalokitum Vesaliyam apalokitva.

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them. The Buddhists had a peculiar bowl so also the Jainas. Both the religions enjoined upon the ascetics to carry a big staff, 12 so that with this they can caution a small animal or protect themself in case of any impending danger. (Here tradions differ in different Jaina schools). Both had to obey and observe the Vrata of Aparigraha. Both passed the rainy season by staying for four months of the rainy season in a place either in a Vihara or in an upasraya. Both used water after filtration. The Jaina monks and nuns specially use boiled water. Their necessary equipment is broadly the same. The Jaina monks eat twice (there are different practices), the Buddhists had to eat the mid-day meal only. The evening meal of the Jainas was to be finished before the setting of the Sun. Both have to lop off the hair of the head and the beard etc. at stipulated period. The Jainas never touch fish and flesh while with the Buddhists it was not a taboo. Both never touch liquor. Celibacy is strictly observed by both. Sages like Sthulabhadra, Bhadrabahu, Hiravijaya, Hemacandra adorn the history to Jaina monachism, so Ananda, Kasyapa, Maudgalayana, etc. adorn the Church of Buddhism. Both the religions have a host of nuns who have illumined the history of their religions. Both can enter the order after Dikṣā (initiation). Both observe ascetic life very scrupulously and rigorously. Life of a Jaina monk is much more severe and stricter than that of a Buddhist monk or a nun. The duty of both the types of ascetics is very grave as they are expected to enlighten properly the laity. Though the general customs of both the monks and nuns in both the religions agree still if one were to go into minute details there are important differences owing to different type of religions they profess. Both passed the rainy season or "the four month" stay at a place in a somewhat similar manner. Rules regarding their behaviour with nuns also was similar and strict. Initiation ceremony had points of agreements. In the Jaina Tirtha, even prior to Mahavira, nuns were a constituent element in the Church in a very large number. It is quite probable that Jainism might have exercised influence on Buddhism and thus allowed the nuns to enter the order, for Buddha himself was much against the entry of nuns in the order. He had to yield before his own step mother, Mahaprajapati.
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Just as, in Buddhism, Dhamma, Samgha and Buddha are cousidered as three Jewels, so also in Jainism Jñana, Darśana and Caritra are considered as the three Ratnas, (three jewels). Both consider trana as the root of all evils. In both the religions bhūtānukampā (Love of every creature) is highly praised. The outstanding two qualities of Jainism are Ahimsa and Anekantavāda. Buddhism is also equally tolerant and respects the views of others.
12. The Jaina Shramanas carry this even to this day.

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From the brief kaleidoscopic review both these important religions of ancient India we can surmise with reason that they have gone a long way in contributing to the development of Indian religions and philosophical thoughts. Both have done their utmost in the preservation of ancient valuable books in their Vihāras and Bhāndāras. The Jainas have preserved every possible book or manuscript pertaining to any religion in their Bhāndāras. A flood of light can be thrown on ancient Indian culture and civilization from the study of this ancient monument. Both these religions which are Nivṛttiparayana silently contributed their mite in this sphere. Both the religions had the same aim. Social conditions were also the same for the both. As regards their doctrines and religious notions both were holding similar views. Like the Buddhistic Stupas the Jainas too had their Stupas, as for example, the Stupa of Mathura. Both have beautiful art of Murtividhänā. Both contribtuted much to the ancient art and architecture. Thus, the two sister religions had much that was common between the two. Both vehemently attacked the Vedic religion and their revolutionary attitudes brought about a healthy change in the outlook of the Vedic Hindu religion.
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Jainism and Buddhism have 24 Saviours. The Jainas call them Tirthankaras and the Bauddhas call them as Buddhas, Both had two main splits in their religion at an early date. Jainism enjoyed patronage from kings Cetaka, Satānika of Kausambi, Srenika, Konika, Maurya kings like Samprati, Kṣatrapa kings, was enjoying glory during the Maitraka period and the Gupta reign. Buddhism also enjoyed royal patronage. Both religions contibuted to the establishment of great seats of learning like Nalanda. Takṣasilā, Valbhi, Oddāntapuri, Jāgadala, Benaras etc. In Vihāras and Bhāndāras they preserved ancient Mss. Both developed and oriented fine art like music painting, sculpture, architecture, temple building, etc. Jaina authors wrote in Sanskrit, Ardhamägadhi, Apabhramsa, Old Gujarati, Marathi, Kananda etc.. while Buddhist authors wrote in Sanskrit, Pali, Apabhramsa11 etc. In Mahāyāna there was Mürti pūjā, the conception of Devas and Devis, Tantra and Mantra, so too in Jainism. Both contributed to Tarkasāstra, metempsychosis, rebirth and the doctrine of Karma. The outstading contribution of Jainism is the five Mahavratas and that of Buddhism the Pancasilas. Among the 24 Tirthankaras, Mahāvīra the last prophet. born in 599 B.C., was a contemporary of Lord Buddha who was born in 563 B. C. and thus they were contemporaries of Gosalaka
13. Srimati, Ambapali, with the Buddhists and Kosa, Candanabala, 16 Satis etc. with the Jainas are an instance in point. 14. Cf, the Dohākoṣas of Saraha and Kanha.

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Mankhaliputra, the advocate of the Ajivaka sect. Ahimsa, love towards all living creatures, doing good to others, tolerance, universal brotherhood, humanitarian attitude to all, morality of high order, karma etc. are contributions of these two religions. In developing and moulding Indian culture both have played an important role. Both had almost similar attitude towards the caste system. Both these religions are tributancs in great river of Ancient Indian religion. These common salient features were to an extent responsible in creating an illusion that Jainism was a branch of Buddhism, a myth that is now long since exploded.

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INTERNATIONAL UNIVERSITY OF NON-VIOLENCE
(ENCYCLOPEDIA ASIANA)*
DR KALIDAS NAG
Part I
While preparing the memorandum on cultural problems for the Asian Relations Conference, I painfully realized how difficult it was to formulate plans for our cultural reconstruction in the absence of dependable and up-to-date books of reference. How enormous is the field of our survey and alas. how few are our sign-posts and observatories for the cultural horizon of Asia. Inspite of the terrific ravages of time and history, the devoted Indian chroniclers and compilers have transmitted to us sectional Cyclopedias devoted to the vedic and post-vedic literatures grouped under (i) Samhita-Brähmana. (ii) Sutra-Sāstra (iii) Itihasa-Purana and such classes.
The Heterodox schools led by the Jaina-Buddhistic scholars have also left us priceless documents on our social, economic and ethical life. Although the Buddhist canonical literature, of the Northern, (Mahāyāna) and the Southern (Hinayana) Schools had been partially made available to us, yet the classics of Jainism and other important sects have not yet been systematically explored. Yet some of the great Jaina-Buddhist scholars were Encyclopedists in their own way: Tattua Sangraha, Chaturvarga-Chintamani. Samarāngana Sutradhara etc. are samples of our medieval Cyclopedias. Then, our group of Lexicographers developed special dictionaries (Kosha) like, Amarakosha, BhubanaKosha etc. which carefully compiled and classified the technical terms (paribhasa), which must be clearly understood before Indian ihoughts could be adequately grasped. That is probably why we have found in course of the last hall-a-century of exploration in Khotan, Kucha, Turfan, Tuen-Huang and other monastic libraries of Central Asia, so many valuable manuscripts in diverse scripts and different languages, ranging from Iranian, Turko-Mongolian and Sino-Tibetan languages. China and India being the natural leaders in this, defusion of culture among Asian nations, produced the largest number of word-books.
It is a reprint from the speech delivered by Dr Nagin 1947 on the occasi of Mahavira Jayanti.

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The credit of planning and executing Encyclopedias in our modern sense, however goes to our Chinese cousins. In the 1st century A. D. a monumental survey of China's historical memoirs Shih Chi, was given by Ssu-ma Chien, the 'Herodotus of China. In 105 A.D. Ts'ai Lun presented to the Han emperor, his epoch-making discovery-Paper, made of vegetable fibres, which soon replaced the bamboo and wooden slips on which Chinese manuscripts were written. Buddhism had already been welcomed into China and manuscripts, paintings and images travelled from India to China, as beautiful silks were coming out of China along the 'Silk Road' to India and the Roman Orient. While Kumarajiva, (344-43) son of an Indian princess of Kucha (Central Asia) was helping his Chinese colleagues in translating Indian Buddhist texts, Ku Kai-chih (344-406), perfected the technique of figure-painting by fusing the Indian with Chinese designs.
During the glorious epoch of the T'ang emperors (618-907 A.A.), China enriched her art and literature by means of direct contacts with Iranian and Indian civilizations. The celebrated Chinese pilgrim HuenTsang, who spent several years in India, was literally a 'moving Encyclopedia.' For after his return, he worked at the head of a commission of scholars, translating seventy five books in 1335 volumes, creating for the purpose a consistent system for transcription of Sanskrit into Chinese. Another commission of this period prepared the first literary Encyclopedia: I Wen Lei Chu. Emperor Hsuan Tsung (712-756) founded the Academy of Chinese Letters (725), which led to a literary and artistic Renaissance. Some of the best Chinese lyrics were composed by Li Po (705-762) and Tu Fu (712-770). So the most important styles in Chinese landscape painting were created by Li Ssu-Hsun (651-750) and Wang Wei (698-759); such artistic and literary creations were carefully classified and preserved in Encyclopedic surverys. The first historical Encyclopedia, the Tung Tien was compiled (766-801) by Tu U; and special monographs began to be compiled for economic, political and cultural surveys, district by district. In 972 the entire Buddhist canon was printed in Szechuan from 130,000 blocks by Imperial order. Two other great Encyclopedias were compiled by Imperial order: T'ai Ping Yu Lan (977-983) and the Ts'e Fu Yuan Kuei (1005-1013). These are no mean achievements in Inter-Asian Relations a thousand years ago, and we shall be doing bare justice to these great pioneers by publishing, mainly under the collaboration of China and India, a new Encyclopedia Asiana to celebrate the millenary of the Chinese Encyclopedia.

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In the domain of Science, the Chinese discovered the principle of Magnetic Polarity and the Compass which helped enormously, sea voyage and discoveries. While defending her civilization against the invasion of the Mongols, the Chinese discovered and used gunpowder, and many such details of technical development in Asia could be compiled from Chinese Encyclopedias which were published under the Sung (960-1279) and the Ming (1368-1644) dynasties.
Under the patronage of the Ming Emperors the Academy of Letters - Han Lin Yaun, supervised the compilation (1403-1409) in 10,000 manuscript folio volumes the famous Encyclopedia Yung Lo Ta Tien, which gave also a territorial survey of the Empire.
In 1644 the Manchus took Peking by surprise and began the Ching dynasty 1644-1912. In 1677 the College of Inscriptions was founded and affiliated to the Academy of Letters.
We can only barely notice a few important Encyclopedic surveys of modern China : a repertory of works on Painting Pei Wen Chai Shu Hua Pu (708); the Encyclopedia. Yuan Chien Lei Han (1710) and also the T'u Shu Chi Ch'eng cyclopedia in 5020 volumes published in 1726. The best critical edition of the 24 "Standard Histories" was issued by Imperial authorities in 1739-1746. The complete work of the "Four Treasuries", embracing 3462 works, in 36,300 volumes, was assembled in 1772-1781 under the order of Emperor Ch'ien Lung (1736-1795). Under him China invaded Tibet (1751) controlling the succession and temporal acts of the Dalai Lama, conquered Kashgaria (1758-59), invaded Burma (1765-1792), Emperor Chien Lung was significantly remembered by Raja Rammohan Roy, the Father of Modern India, while humourously discussing the case of Chinese converts to Baptist Christianity. Thus China and India, although temporarily seperated by the curtain of oblivion, are predestined to sponsor a new movement in Inter-Asian Relations.
Part II
China and India illustrate admirably the history of cultural cooperation through the ages. From the second century B. C. to the 13th. century A. D. i.e. from the Han to the Yuan dynasty, for over a millennium and a half, India and China have collaborated through exchange of their ideas, their art products, their literature and culture. Our International University would make an unique contribution if we could make available to modern man the knowledge and wisdom stored up in the priceless Classics of China and India which jointly have civilised half of humanity. Planned studies in this line will reveal

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a new picture of Man and Society and the data thereof should be collected and compiled into a grand encyclopedia Asiana. It would supply the necessary corrective to the many falsifications of history and sociology found in Western books on the East; for the West took it for granted that the East just was heathen and barbarian while the West was enlightened and civilised. Such a naïve interpretation of human civilisation should be radically revised. India with China can take the initiative, cultural as well as financial, in the preparation and publication of that grand Encyclopedia. We have to-day scholars of outstanding merit who, we are sure, will place humanity above narrow nationalism, inspired as they are by the examples of Rabindra Nath Tagore. Sun Yat-sen and Mahatma Gandhi. We have in India and China fairly well-organized printing houses where we can print that Encyclopedia with polyglot terminology - Sanskrit, Chinese, Persian, Arabic etc. Our Chinese collaborators may simplify their types so as to incorporate technical terms from the Far-Eastern languages and literatures.
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Thus, placed advantageously by nature in the Middle East, we Indians have the privilege of receiving and assimilating the cultural currents from our cousins of the Near East to our West and our friends of the Mongolian world to the East. Already we have in India, for ages, schools and academies devoted to the study of Arabic and Persian, two of the major languages of Western Asia extending right upto the Nile valley. The Jews settled pretty early in India and the Islamic invaders were dominently Turko-Mongolian. We have therefore only to add Hebrew representing the ancient Jewish culture, and Turkish spoken by the nations of Anatolia whence they developed a vast empire once embracing West Asia, North Africa and the whole of Eastern Europe right upto Vienna. The Turkish language, partly modified by Persian and by Russian, still remains the basis of the languages of most of the nations of Asian Russia who also must find their legitimate place in our Encyclopedia. The Eastern part of Soviet Asia borders on Mongolia, Manchuria, Korea, Japan and China. Therefore the languages and literature (both written and unwritten) of these nations should also be well-represented in the compilation.
South East Asia, made famous by the last war, deserves a special place because the proto-Malay and the Malayan races are our cousins extending from Malay-Peninsula to Sumatra, Java and other islands of Indonesia, right up to the Phillipines functioning as, spiritual colonies of Hinduism, Buddhism and Islam. Our relationship with Malaysia extends over 2000 years, and most valuable data could be collected from those countries.

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The Highlanders of Asia, the Tibeto-Burman nations also (Tibet, Bhutan, Burma, Siam etc.) are very intimately connected with India through religion and culture; and naturally their documents would find important places in the Asian Encyclopedia. Thus if we only could arrange for the preparation and publication of such a work Mother India will again receive the homage of the entire Asian humanity.
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The publication of Encyclopedia Asiana will inaugurate a new chapter in the study of the history and culture of the continent of Asia and of the Asian nations. So far these subjects have been treated generaly by Western scholars as the history and culture of backward non-Christian nations; and Asian religion and philosophy necessarily have been very undeservedly treated as mere superstitions. Asian art with its glorious tradition and technique has not suffered less in the hand of Western scholars who considered Orinentalism as almost synonimous with the Grotesque and the Barbarous. Moreover in even modern Encyclopedic surveys, we find that the Western writers on Oriental subjects were either highly prejudiced or very unsatisfactory from the stand point of our authentic national cultures. Lots of facts no doubt, have been assembled in them but their interpretations are often unfair and incorrect.
So it is our bounden duty to provide for the general readers authentic and interesting narratives of the history and culture of the Asian nations. The best possible illustrations should be procured to enrich our Encyclopedia and Eastern Artists should be in charge of decorating and illustrating the volumes. Printed books appear in the East in the late period. Our richest treasures are our ancient manuscripts and portfolios of miniature paintings. These should be fully exploited in order to add to the beauty and reference value of our monographs. The Vedic and the Buddhistic literature have been partially edited and utilised. Jainism. Manecheism and many other religions of India and the East can still offer valuable manuscript materials which remain to this day unpublished and unnoticed. The monasteries and temple libraries, both in India as well as in China, Tibet and Central Asia and even the Lamasaries of Soviet Asia, may yield invaluable documents relating to the history, art and philosophy of Asia,. Co-operation of the National Governments and National Academies of the Asian countries would be indispensible and we are sure that their collaboration would be voluntarily offered.
Along with the manuscripts we should prepare inventories of the Art objects and archaeological specimens from each cultural zone of Asia so that the reader, while consulting the article on China, would

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be made simultaneously conscious of the presence of similar literary and cultural materials on other countries of Asia. In fact, a new branch of comparative art, literature and philosophy of the East would develop gradually as the result of the compilation of the new Encyclopedia.
Technical terms in each of the major languages could be written in Roman script and gradually we may evolve a special Pan-Asian script and a common working language for the whole of Asia. Experiment along these lines have already been started by the Soviet Government through their Oriental Institutes embracing the languages and cultures of many oriental nations. With Russian, the Chinese language also have been admitted by the U.N.O. as a major language of the world; and if China, Russia and India co-operate then the work would be satisfactorily accomplished. So far as the nations of Western Asia are concerned Arabic and Persian, supplemented by Hebrew and Turkish, would serve the basis of literary treatment. Much valuable information could be gathered from the dictionaries already compiled in the various Asian languages. The most difficult problem for us would be to tackle with those ancient peoples (our Elder brothers) who have spoken languages but no script and no written literature of their own; and yet their myths and legends, songs and stories would be of great value to the science of Sociology, Ethnology and Anthropology. The historical and archaeological monuments and sites should be shown in genuine photographic reproductions to accompany the articles on such subjects. The humbler arts and crafts of the millions of our rural population, the applied and decorative arts and designs, should be assigned their place of importance and the migration of symbols, motives etc., should be carefully traced. In fact a comparative Dictionary of Oriental Arts and Architecture should be incorporated in this grand Dictionary of Asian Culture. The development of science and industries in India and China, in Iran, Syria, Turkey and other Asian countries should also be traced so as to demonstrate how the East could hold herself against the West down to the Middle ages, as we find while reading the history of the Crusades, the campaigns of the Mongol invaders of Europe and of the Turkish Empire extending over Asia. Africa and Eastern Europe.
Part III
But while confronting the problems of wars and conflicts in the political history of nations, we should emphasize, not with the onesided view of theorists, but with the conviction of our great Eastern Seers like Laotze, Mahavira and Buddha, that Conciliation and not conflict is the basis of normal life and society. The east has been

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NAG: INTERNATIONAL UNIVERSITY OF NON-VIOLENCE
criticised by the aggressive imperialists of the West as a land of inaction and passivity. The West occasionally offered its patronising appreciation of Eastern doctrines and thoughts, but in actual life pursued the path of aggressive wars of domination and exploitation. Thence followed the devastating world wars of competitive imperialism which now threaten to destroy the entire fabric of human civilisation with Atom bomb. That would be a tragic anti-climax of all the pretensions of Western activism and utilitarian philosophy.
The West may yet learn from the East; and we should say this not in a spirit of vain gloriousness but with profound sympathy for our Western cousins who form a valuable member of the human family. The guiding principle of our thought and action should be the immortal truth of Non-violence which alone can drag mankind out of the quicksand of self destruction and re-establish us all in the world of Life and Joy. Joy is not a privilege for the few; like light and air it is the birthright of all sentient beings. Not human groups alone but the animals also are in need of joy, health and repose; yet how cruel could we civilized human beings be towards animals are demonstrated before our eyes from day to day. India is probably the first country where we find mention in the edicts of an emperor (Asoka in 3rd. century B.C.) referring to hospitals and treatments of diseased animals (Pashuchikitsā). How many of such life-saving (not life-destroying) sciences have been developed in India, China and other Eastern countries, should be thoroughly investigated. It is unfortunate, no doubt, that we in the East have not been able to maintain those high standards of ethical living and that we allowed ourselves to be degraded and brutalised. So much so that we could label certain sections of our fellow beings as and "backward" "untouchable," and we have been rightly punished by history.
89
But we have every hope that with the dawn of Freedom, and the defusion of True knowledge through free education, the men and women of New Asia would emerge with a new faith in the divinity of man. Divinity is not a mythical status in some legendary heavens; it is the crowning glory of man's self-realization through self-control and selfsacrifice. All great souls of Asia have invariably preached that to attain supreme wisdom and emancipation, we must be ready for extreme self-sacrifice; for self or ego is the great obstacle to liberation. Emancipation is not a post-mortem affair; it has got to be earned, from day to day, from hour to hour, by Tapasya or self-discipline. It is here where the West has been judged by two World Wars and found wanting. Like an elder brother the East, with longer history of suffering, me to the rescue of the West. Our two civilisations form a

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JAIN JOURNAL: Vol-XXXII, No. 3 January 1998
common heritage of Humanity. If we only could shake off our respective egotisms and deficiencies we may yet hope to contribute to the general progress of mankind.
90
The Universal must be made real to us and cease to be a mere logical abstraction. Knowledge must lead to salvation as it was hoped by man from the beginning of history. We are all threatened to-day with extinction if we perversely pursue the path of violence. Warning is coming daily from master spirits of the East and the West and we must follow them or perish. In India from the age of Mahavira and Buddha to that of Rabindranath and Gandhi it has been shown that Non-violence alone leads to the permanent solution of the troubles of all beings. May we, with the blessings and practical examples of our Seers, serve the cause of World Peace.

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PUBLICATIONS ON JAINISM
91
RECENT PUBLICATIONS ON JAINISM
1. Studies in Jainisin-published by the Ramakrishna Mission
Institute of Culture, Golpark, Calcutta, 1997. pp. viii+171. Price : Rs. 75.00.
[It is a collection of twelve articles on different aspects of Jainism). 2. Nagin J. Shah (cd) - Jaina Philosophy and Religion. Motilal
Banarsidass, Delhi, 1998, pp. xxvi+470, Price Rs. 450.00. [It is an English translation of Jaina Darsana by Muni Nyaya
Vijayaji). 3. Kurt Titze-Jainism : a Practical guide to the Religion of Non
violence. Motilal Banarsidass, Delhi, 1998, pp. xiv+267+351 plates,
Price: Rs. 2500.00. 4. Pancasaka-prakaranam of Haribhadrasüri-ed by Dinanath
Sharma, Pārsvanatha Vidyapitha, I.T.I. Road, Karaundi, Varanasi, 1997, pp. civ+365. Price : Rs. 250.00. [lt is a collection of 19 Pancasakas -1. Srävakadharma, 2. Jinadiksä, 3. Caityavandana. 4. Pūjāvidhi, 5. Pratyakhyana-vidhi. 6. Stavanavidhi 7. Jinabhavana-nirmana-vidhi, 8. Jinabimbapratistha vidhi. 9. Yatrāvidhi, 10. Upasaka pratima vidhi 11 Sādhudharma-vidhi, 12 Sådhusamäcäri-vidhi, 13. Pindavidhāna vidhi. 14. Śilanga vidhāna-vidhi. 15. Alocanavidhi. 16. Prayascitta-vidhi. 17. Kalpavidhi. 18. Bhikṣu-pratimakalpa-vidhi 19. Tapavidhi) M.A. Dhaky and J.B. Shah - Mänatungacārya aur Unke Stotra, (in Hindi), Sharadaben Chimanbhai Educational Research Centre, Shahibag. Ahmedabad-380 004, 1997. pp. 135. [There is an excellent elaborate Introduction on Manatunga and his works. The Introduction is very learned and authentic. It also
contains Bhaktāmara-stotra and Bhayahara-stotra in Prakrit]. 6. Nirgrantha Vol-II : cd by M.A Dhaky and Jitendra Shah, Sharadaben
Chimanbhai Educational Research Centre, “Darshan", Opp. Ranakpur Society, Shahibag, Ahmedabad-380 004, Vol-II, 1996, pp. xii+100+106+50. [It is an excellent Journal on Jainism comprising all aspects of Indological research. It has three sections - English, Gujarati and Hindi. The quality of printing and paper is outstandingly excellent. The articles printed here show the high standard of research. It
has copious plates beautifully printed). Sibdas Chaudhury -- Index Indo Asiaticus, Calcutta. 1997, pp. 243. Sibdas Chaudhury- Bicentennial Index to the Publications of the
Asiatic Society (1788-1987), Vol-I, part-III, Calcutta, 1996, pp. Xvi+271 +10. Price : Rs. 150.00.
5.

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92
JAIN JOURNAL : Vol-XXXII, No. 3 January 1998
JAIN BHAWAN PUBLICATIONS
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Price :Rs. 100.00 (It is the glorification of the sacred mountain
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Price:Rs. 50.00 9. Ganesh Lalwani -- Vardhaman Mahavir
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Page #34

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ARIHANT JEWELLERS Mahender Singh Nahata
57, Burtalla Street, Calcutta-700 007 Phone: 238 7015
ABHAY SINGH SURANA
Surana House 3, Mangoe Lane,
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J.KUTHARI PVT. LTD. 12 Indian Exchange Place,
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JAGAT JUTE TRADERS 12 India Exchange Place,
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A. M. BHANDIA 23/24 Radha Bazar Street,
Calcutta-700 001 Phone: 242 1022/6456/1022
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S.C. SUKHANI Shanti Niketan Building
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BOYD SMITHS PVT. LTD.
B-3/5 Gillander House 8 Netaji Subhas Road, Calcutta-700 001 Phone : (O) 220 8105/2139, (R) 329 0629/0319

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KUMAR CHANDRA SINGH DUDHORIA 7 Camac Street, Calcutta - 700 017
Phone: 242 5234/0329
IN THE MEMORY OF INDRA DUGAR, JAYANT DUGAR
22, Mott Lane, Calcutta 13 Telephone: 244 1289
METROPOLITAN BOOK COMPANY 93, Park Street Calcutta - 700 016 Phone: (O) 226 2948 (R) 464 2783
CREATIVE LTD.
12, Dargah Road, Post Box 16127 Calcutta - 700 017
Phone: 240 3758/3450/1690/0514
MINEX AGENCIES 71, Ganesh Chandra Avenue Calcutta - 700 013
Phone: (0) 27 2261, 26 1178 Resi : 534 4392

AAREN EXPORTERS 12A Netaji Subhas Road, 1st Floor Room No. 10, Calcutta - 700 001 Phone: 220 1370/3855
RELIANCE PRODUCTS PVT LTD. 15, Chittaranjan Avenue, Calcutta 700 013
Phone Office: 27 4927/5311 Resi : 241 4538/3719
MINERAL GRINDING INDUSTRIES 23/24 Radha Bazar Street, Calcutta 700 001
Phone: (O) 242 9199/2218/2883/5335 Resi: 240 5119

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HARAK CHAND NAHATA 21, Anand Lok New Delhi - 110 049 Phone No. 646 1075
MAHAVIR COKE INDUSTRIES (P) LTD. 1/1A, Biplabi Anukul Chandra Street Calcutta 700 072
Phone: 215-1297/26-4230/4240
NIRMAL KUMAR DUGAR 11, Dr. Ashutosh Shastri Road Calcutta-10, Telephone: 350 2928
SINGHVI INTERNATIONAL 505, Vasundhara, 2/7 Sarat Bose Road Calcutta-700 020
Phone: (0) 475-0866/0697/0625 Resi: 247-3218, 240-7066
JAISHREE EXPORTS
A Govt. of India Recognised Export House 105/4, Karaya Road, Calcutta - 700 017 Phone: 247-1810/1751, 240-6447 Fax: 913 3247/2897

CALTRONIX
12, India Exchange Place
3rd Floor, Calcutta - 700 001 Phone: 220-1958/4110
VISHESH AUTOMATIONS PVT. LTD. Dealers of IBM, HCL-HP, HP, Seimens & Toshiba 16D, Ashutosh Mukherjee Road, Cal-20 Dial 1476 2994/455 0137 Fax: 91-33-455 2151
GLOBE TRAVEL
Contact for better & Friendlier Service
11, Ho Chi Minh Sarani, Calcutta 700 071 Phone: 282 8181

Page #37

ELIN ELECTRONICS LTD. 2, India Exchange Place Calcutta - 700 001 Phone: 220-1001/9146/5055
KESARIA & COMPANY
Jute Tea Blenders & Packeteers since 1921 2, Lal Bazar Street, Todi Chambers, 5th Floor, Calcutta - 700 001
Phone Office: 248-8576/0669/1242
Resi : 225 5514, 27-8208, 29-1783
APARAJITA
Air Conditioned Market
Calcutta - 700 071
Phone: 282-4649, Resi : 247-2670
LODHA CHARITABLE TRUST 14, Government Place East Calcutta-700 001
ELECTRO PLASTIC PRODUCTS (P) LTD. 22, Rabindra Sarani, Calcutta - 700 073 Phone: 27 4039, 26-3028

SHAH ENTERPRISES 18A Brabourne Road, Calcutta-700 001
Phone: (O) 25-0556/0557/0558
(R) 475 3398
Fax: 225-1732, Tlx No. 021 5346 Kkdin
SONA CHAND DEEPAK CHAND BOYED 9/10 Sita Nath Bose Lane Salkia, Howrah - 711 106 Phone, Resi : 665 3666/665 2272
ARIHANT ELECTRIC CO. Manufacturer of Electric Cables 21, Rabindra Sarani, Calcutta - 700 007 Phone: 25-5668

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MUSICAL FILMS (P) LTD.
9A Esplanade East Calcutta 700 069
TARUN TEXTILES (P) LTD. 203/1 Mahatma Gandhi Road
Calcutta - 700 007 Phone: 238-8677/1647, 239 6097
PUSHRAJ PURANMULL 65 Cotton Street, Calcutta - 700 007
Phone: Gaddi 239 7343/4577 Office: 220 7969, 221 1907 Resi: 247 1490, 40 3104
M. CHANDRA & COMPANY 22, Rabindra Sarani, Calcutta-700 073 Phone: 27 1301/3361
JAYANTILAL & CO. 20, Armenian Street, Calcutta - 700 001 Phone: 25 7927/6734/3816 Resi: 240-0440

SURANA MOTORS LTD. 8th Floor, 84 Parijat 24A Shakespeare Sarani
Calcutta 700 071
Phone: 247 7450 Fax: 247-5264
C.H. SPINNING & WEAVING MILLS PVT. LTD. Bothra Ka Chowk Gangasahar, Bikaner
ARCADIA SHIPPING LTD. 22, Tulsiani chamber Nariman Point, Bombay - 400 021

Page #39

A.D. ELECTRO STEEL CO. PVT. LTD. Balitikari (Surki Mill), Kalitala, Howrah
Phone: (Off) 220 3889/0714, Resi: 471-8393, 555-8013/14 Work Shop : 667-0485, Fax: 221-1777
NORATAN MAL SINGHVI 3E Upasana
48, Kali Temple Road Calcutta-26, Phone: 466 8186
R.C. BOTHRA & COMPANY PVT. LTD. 2, Clive Ghat Street (N.C. Dutta Sarani) 6th Floor Room No. 6, Calcutta - 700 001 Phone: 220 6702, 220 6400 Fax (91) (033) 220-9333
LALCHAND DHARAM CHAND Govt. Recognised Export House 12, India Exchange Place, Calcutta - 700 001 Phone: (B) 220 2074/8958, (D) 220 0983/3187 Resi 464 3235/1541, Fax: 220 9755
PARK PLACE HOTEL
"Singhi Villa"

49/2 Gariahat Road, Calcutta - 19 Phone: 475 9991/92/7632
B.W.M. INTERNATIONAL Peerkhanpur Road, Bhadohi - 221 401 Phone Off. 05414-25178/778, 79 Fax: 05414-25378 Bikaner 0151-522404, 25973 Fax: 0151-61256
REPRO SCAN INDIA PVT. LTD. (A house of scanning) Salt Lake Electronics Complex Sector-V. Block DN, Bidhan Nagar Calcutta - 700 091
N.K. JEWELLERS
Gold Jewellery & Silver Ware Dealers 2, Kali Krishna Tagore Street Calcutta 700 007

Page #40

PARSAN BROTHERS
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VIJAY AJAY
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Ph (O) 220 6974/8591/7126, 243 4318 Fax: 220 6974
COMPUTER EXCHANGE
'Park Centre', 24 Park Street
Calcutta 700 016
Phone: 295047, 299110

SUPERLIGHT
Park Centre, 24 Park Street, Calcutta - 700 016
Phone Show Room: 29 1093/2679 (O) 29 0302
GRAPHITE INDIA LTD. Pioneer Carbon/Graphite Industry
31, Chowranghee Road, Calcutta - 700 016
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RATANLAL DUNGARIA
16B, Ashutosh Mukherjee Road Calcutta 700 020
Phone: Resi : 455-3586
PIONEER SAFTY PRODUCTS INDIA PVT. LTD. 105, Matheswar Talla Road, Calcutta-700 046 Phone: (O) 3281541 (R) 2405129/2804740 Fax: 329 0895
ARBIETS INDIA Export House Recognised by Govt. of India Proprietor: Sanjib Bothra
8/1 Middleton Row, 5th Floor, Room No. 4 Calcutta - 700 071, Phone: (O) 296256/8730/1029 (R) 2476526/6638/240 5126
Fax: 226 0174

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1.B. ENGINEERS
Off: 26, P.K. Tagore Street Calcutta - 700 006, Factory : 7, Graham Road
Kamarhatty, Cal-700 058 Phone-Off: 30-7442, 30-9520
Fact : 553-3438, 334-2524
R.K. KOTHARI
N.J. Corporation Photographic, Heavy & Fine Chemicals 44c, Indian Mirror Street, Calcutta-700 013
Phone: 245-5763/64/65 D: 245-5766, Fux: 91-33-2446148
K.L. MEHTA JEWELLERS
152-A Tarak Pramanik Road Calcutta-700 006, Phone: 241-1163
WILLARD INDIA LTD. Mcleod House, 3 N.S. Road
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SUMATRA NAHAR 9B, Dehi Intally Road
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RABINDRA SINGH DUGAR
58, Jodhpur Park Calcutta-700 068 Phone : 473 0076
ABHANI GROUP Fancy Saree Emporium 156, J.L. Bajaj Street, 1st Floor
Calcutta-700 007 Phone: 239 0079, 455 3988
BALURGHAT TRANSPORT CO. LTD.
170/2C, A.J.C. Bose Road Calcutta-14, Phone : 245 1612-15
2, Ramlochan Mallick Street Calcutta-700 (73, Phone: 238 7098

Page #42
Registered with the Registrar of Newspapers for India Under No. R. N. 12121/66. Winter 1998 If pure music had the power to beckon Clouds and bring rain, Pure beauty may, one day, bring back Light in the blinded eye. We believe so. And therefore we tryWith our sculptures. POT POURRIE CREATIONS THE LINCODA 1/A, Jatin Bagchi Road Calcutta - 700 029. Phone/Fax : 464-3074/1843 Calcutta show room : IP-591, Purna Das Road Calcutta - 700 029. Phone No. 463-2366 Delhi show room : 14 Kaushalaya Park Hous Khas New Delhi - 110 016 Phone No. 6528407 By the courtesy-ANTARCTICA GRAPHIC LIMITED A, Vidyasagar Street, Calcutta-700 009 Phone : 350-2173/54247658