Jain Journal 2000 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/520139/1

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ISSN 0021-4043 A QUARTERLY ON JAINOLOGY VOL. XXXV No.1 JULY 2000 Journal // jaina bhavanA JAIN BHAWAN PUBLICATION

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Contents Soul and its Functional Mechanism in Jainism S.A. Bhuvanendra Kumar Syadvada in the View of Three Modern Scientists Ramkrishna Bhattacharya Jaina Generals in Vijayanagara Court Jagadeesh Kivudanavar Samyag-darsana Jagadish Prasad Jain Communications Bhandasar Temple of Bikaner Hazari Mull Banthia News on Jainism Around the World

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JAIN JOURNAL Vol. XXXV No. 1 July 2000 SOUL AND ITS FUNCTIONAL MECHANISM IN JAINISM ELUCIDATION BY ACARYA KUNDAKUNDA DR. S.A. BHUVANENDRA KUMAR The West in the present is evidently concerned with the issue of rights, whether it is of the animals or of the humans. In this sense the great American President Abraham Lincoln, who held the view that rights of the animals and the humans form the way to a complete human being, was a pioneer thinker of a great stature on the rights of all beings. This Western thought in the ancient Indian subcontinent had been the center of its philosophical mainstay with th of Jainism since a hoary of antiquity. As its doctrinal foundation, Jain religion weighs heavily on the issue of animal and human rights and assume an enormous dimension in its metaphysics which has a dimensional underlining markedly drawn with a view that animals do make no self-claim rights as overzealously as the humans do. Therefore, it can be factually stated that Jainism treats the whole challenge club together human and animal rights to a single system structured on moral ethos and spiritual measurements. This doctrine of all living beings, which could be termed as 'Science of Regeneration and Liberation' addresses issues like body, soul and its functional mechanism associated with consciousness and emancipation. All living beings therefore are identified in time with body and profile and fit them into neat and clean category. Among Indian philosophical systems the Jaina school of metaphysical investigation of soul has been considered as early system. Its "sentient principle" was well-established as the object of meditation in the eighth B.C.E. during the time period of Parsva, the predecessor of Mahavira. It has been aptly observed that this principle, conceived by the Jaina thinkers through life experiences, has maintained its continuum with no fundamental change. 1. Dr. J.C. Sikdar, "Concept of Soul in Jaina Philosophy" in Aspects of Jainology, Vol. III, 1987, p. 96.

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JAIN JOURNAL : Vol-XXXV, No. 1 July 2000 Metaphysically, Mahavira has posited the existence of an infinite number of souls which characteristically possess functional traits powered by cetana (consciousness) and virya (energy). He has thus declared that the existence of the universe or of the own self must never be denied as denial of the one leads to the other. The self is the knower and knower is the self, both terms being synonymous. Knowledge flows via the self and the self comprehends it through the process. The Acaranga, the earliest text of the Jaina scriptures compiled by the Ganadharas of Mahavira in the sixth B.C.E., deals with atavadi-a Prakrit term (Sk. atmavada). Professor J. Parikh observes that the word vada in the text is not to be taken in the sense of dialogue or debate' as it is employed in the compound meaning of belief in a doctrine that to be practiced rightly.3 Thus an unstatic temporal model under a structural mechanism atma or the self is constructed in dialectical relationship in the Jaina doctrinal and philosophical theory of jiva and ajiva-soul and nonsoul. In other words, the structural mechanism of the functioning of soul in Jainism rests on the fundamentals of dualism, ontology and soteriology. The theory of soul as preached by Mahavira to his chief disciples-the ganadharas-has been thoroughly studied by later Jaina thinkers and saint scholars. General Jaina View of Cosmos The Jaina material universe is of uncreated nature and everlasting, and is composed of six constituents - jiva and ajiva, the latter consisting of pudgala (matter), dharma (water), adharma (earth) and kala (time) technically termed as dravyas in Jainism. Though dravya word has been translated as substance, Harisatya Bhattacharya aptly refers it as "Reals" by distinguishing the cardinal principles of Jaina philosophy and metaphysics from the superficial ethics and ritual.5 Thejiva is the living soul, regarded as pervading the whole organism and the body constitutes as it were its garb. The soul therefore is body's animating principle. There is the Jaina notion that the subtle substance of the soul mingles with the particles of karma, and the 2. 3. 4. Ibid. Joharimal Parikh, Philosophy of Acarangasutra in Aspects of Jainology, Vol. III, p. 174-175. Dr. Heinrich Zimmer, Philosophies of India, Princeton University Press, 1989, pp. 270-271. K.B. Jindal, Reals in Jainism in Jainthology, ed. Ganesh Lalwani, Jain Bhavan Publication, Calcutta, 1991.

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KUMAR SOUL AND ITS FUNCTIONAL MECHANISM IN JAINISM process has its metaphoric expression. The process is like the water with milk; fire with iron in a red-hot glowing iron ball. This process of karmic particle attachment gives lesya (color or stain), six in numberkrsna (black), nila (dark blue), kapota (dove-grey), tejas (flaming red), padma (yellow or rose) and sukla (white), effect. Based on this principle, there are said to be six types of souls, in ascending series, each with its color, smell, taste and quality of tangibility. These six types fall into three groups of two and each pair corresponds to one of the three gunas (qualities). The first two dark lesyas correspond to the gunatmas (inertia), "darkness." The next two lesyas correspond to the guna rajas (activity), "red color": The last two clear and luminous lesyas indicate the states of comparative purity, "virtue, supreme state." According to Dr. Heinrich Zimmer, these six Jaina lesyas represent some system of archaic prototypes from which the basic elements of the vastly influential later theory of the gunas has evolved.6 Soul and its Liberation: Philosophic Approach of Acarya Kundakunda Dr. N.H. Samtani notes the fact that Acarya Kundakunda has defined ahimsa in the Pravacanasara before Umasvati, has disciple who was said to have lived in the first C.E.7 He points out that Kundakunda refers to it in his declaration : whether killed or not, a negligent person certainly commits violence and a vigilant person, on the other hand, acting with care suffers no bondage. Thus, the philosophic approach of Acarya Kundakunda to the journey of soul suffering from bondage is a tale of a poignant glimpse into the spiritual path. He has given a certain enjoyable or experienceable forward momentum to the tale with a voyeuristic vision that begins on a plateau evolving into a mainstream drama-the life and rebirth cycle aligned and scaled to karmic activity. Very often, he appears to have scripted it with something entirely experienced moments of sheer poignancy that display patience and perseverance as hall mark of his spiritual inclination. The journey of the soul in the Jaina school ventures into losses and gains of karma particles by coming in contact with physical and psychical normalities and abnormalities that move freely out in the world. Acarya Kundakunda therefore has considered the soul as powerhouse in respect to ajiva, and it is capable of surviving potentially on its own by limiting or stopping accumalation of karma material. 6. 7. 8. 3 Zimmer, 227-230. Contribution of Jainism to Indian Culture. Ed. Dr. R.C. Dwivedi, Motilal Banarsidas 1975, pp. 235-236. Ibid., p. 143 cited by Dr. N.H. Samtani from the Pravacanasara, 3.17.

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JAIN JOURNAL : Vol-XXXV, No. 1 July 2000 According to Jainism, the soul-inner-being-has a marathon life. Its right consciousness rhythm struggles to be on spiritual side. Acarya Kundakunda has examined this consciousness rhythm and the journey of the soul in relation to its certain functional mechanisms. According to him, the exceptional duo- the body and the soul become involve in a very human symbol of an unexceptional dilemma: universal impulse toward independence and inter-dependence in order to distinguish from the ajiva effects. Acarya Kundakunda has investigated into this emphatic predicament of the soul to separate itself from the material world. He has envisaged the struggle of the soul with its karmic shackles and to break it free in order to achieve its own nature, pure and free. With the wider understanding of its metaphysics, he has conceived a structural schema of things to the journey of the soul and its functional mechanism. In other words, the journey of the soul is about freeing from the material world safely with everlasting peace and bliss. In the schema of structural arrangement, Acarya Kundakunda has postulated that soul charts its journey gradually by altering moves from the surreal shadings of the earthly sequences to the bright and natural hues of the climaxic frame of the Siddhahood, the finality conceived when the soul stops its rebirth. Acarya Kundakunda, who was one of notable saint scholars of his times and who had understandably a fuller knowledge of other of schools of thoughts that existed before him, has a total mastery in Jaina philosophy that entails soteriological aspects. In his work, the Pancastikaya," he has provided general attributes of the soul, as found in Jainism. jivo thi havidi codha uvayogavise sidho pahukatta, bhotta ya dehmatho na hi mutho kammasamjutto Soul has life, consciousness; upayoga (manifest) through knowledge and perception; And is an own architect, doer; reaper, incorporeal and attached with Karma. The Pravacanasara provides further explanation : the soul in all its traikalika periods -of past, present and the future-will have life with prana (bio-energy or essentials) consisting of five senses, three channels of activities, duration of life and respiration. Thus, the soul is fashioned by material substance. 10 9. Verse 27. 10. Dr. A.N. Upadhye, ed., Pravacanasara, II. 54., Indiyapano ya tadha balapano tahaya aupano ya / Anappanao jivanam homti pana te, Shrimad Rajacandra Ashrama, Agas, Gujrat 1984.

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KUMAR : SOUL AND ITS FUNCTIONAL MECHANISM IN JAINISM These characteristics stated by Acarya Kundakunda have been restated after one thousand years later by Nemicandra Siddhantadeva, who lived in 980 C.E. In his great work the Dravya-Sangraha, Nemicandra Siddhatadeva asserts that soul which lives, which will live or has lived formerly has four pranas (bio-energy)-force, senses, life and ucchasa (respiration), from vyavahara point of view :11 tikkale cadupana indiya-balamau-anapano ya vavahara so jivo niccayanayado du cedena jassa From vyavahara point soul possesses four pranas (bio-energy); Soul from niscaya view has consciousness. An embodied organic body with pranas (bio-energy), the signs or the indicators of the presence of soul, are ascertained in Jainism by subjecting them to the theory of nayas. Jaina Theory of Nayas Jainism employs nayas in the examination of the nature of soul, and postulates a total of six nayas; the four being the main ones and the other two considered as minor ones. The two main nayas are found under the rubric of niscaya and vyavahara The niscaya is further divided into suddha and asuddha categories. In the suddha category, the soul is not caught up in the material environment and is also totally free from it. This state of the soul is known as nirupadhi In the asuddha niscaya category, the soul is caught up in the material environment and is warped by alien influences and this condition of the soul is known as sopadhi In other words, the presence of or absence of upadhi (alien attachment or influence) dictates the state of the soul.12 The Jain canonical texts refer to vyavahara and niscaya nayas. And Upadhye notes that Samayasara, Pravacansara, Pancastikaya and Barasa Anuvekkha of Kundakunda also make reference to these nayas more than once. 13 Acarya Kundakunda has alluded to the fact that knowledge, belief and conduct must be considered from vyavahara point of view as attributes of the soul. From niscaya point of view, however, he has maintained that they form no difference in them.14 11. S.C. Ghosal, Dravya Sangraha, Motilal Banarsidass, Delhi 1989, verse 3. 12. Prof. A Cakravarti & Dr. A.N. Upadhye, Pancastikayasara. Bharatiya Jnanpith, Delhi 1975, pp. 1-iii. 13. Pravacanasara, p. 82. 14. Prof. A Cakravarti, Samayasara, verse 7, Bharatiya Jnanpith, Delhi 1971.

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JAIN JOURNAL : Vol-XXXV, No. 1 July 2000 vavaharenuvadissadinanissa carittadamsanam nanam, navinanam na carittar na damsanam janago suddho. Conduct belief knowledge are attributes of the soul from vyavahara And the same from niscaya are all one in the pure self. In the Samayasara, 15 it is very explicity stated : Nicchayattam vavahare na vidusa pavatthamti-The wise will adopt niscaya over vyavahara. Dr. William Johnson describes Acarya Kundakunda's advocacy of the rejection of vyavahara view in favour of nisacya: wise people do not operate in vyavahara, leaving aside the real object; the destruction of karma is ordained (only) for those whose refuge is the highest object (the pure self, the sole object of the niscaya view]:16 evam vavaharanao padisiddho jana sicchayanayena Know that vyavahara view is contradicted by niscaya view. Johnson also observes that Acarya Kundakunda interjects a psychological chord in expressing that there is no graduated progression from vyavahara to niscaya, the former represented essentially as wrong-belief.17 suddho suddhadesonadavvo puramabhavadarisihim vavaharadesido puna je du aparame tthida bhave. The pure [view] about pure self is known for the supreme mental state, Vyavahara teaching is for inferior mental state. Thus, from niscaya point of view the soul is distinguished by its own great quality of consciousness. According to Acarya Kundakunda, pranas are the reason for the vyavahara condition of the soul as opposed to niscaya condition. He has contended that the soul and the body are never identical from niscaya point and are one from vyavahara point :18 vavaharanao bhasadi jivo deho ya havadi khalu ekko nadu nicchayassa jivo deho ya kadavi ekkattho Soul and body are one in vyavahara Unidentical they are in niscaya The soul lives in by virtue of pranas which themselves originate 15. Ibid., verse 156. 16. Ibid., verse 272. 17. Dr. William Johnson, Harmless Soul, Motilal Banarsidas, Delhi 1995, pp. 245-246. 18. Samayasara, v. 27.

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KUMAR : SOUL AND ITS FUNCTIONAL MECHANISM IN JAINISM from material substances, and given their materiality, they are seen being both the effects and the causes of material karma. The karmatainted soul supports prana which by very nature further involve the soul in external objects, especially the body. It is meditation on the true nature of the self which is instrumental in bringing the cycle of material prana and karma to an end.19 In other words, the soul becomes body's animating principle, and its cetana (consciousness) and virya (energy) are characterized as power of functional traits. Knowledge in the Jain metaphilosophy therefore becomes the function of the soul alone, and the object of knowledge is to know dravya, guna and paryaya Acarya Kundakunda in the Samayasara thus has declared that knowledge is the functional aspect of the soul alone : uvaogassa anai parinama tinni mohajuttassa micchattam annanam aviradi bhavo ya nadavvo Dr. N. Tatia points out that according to Acarya Kundakunda mithyatva (perversity), ajnana (nescience) and avirati (intense attachment) are three beginningless forms of the consciousness.20 The jnana-theory of Jainism is thus closely related to the theory of karma which forms the very basis of Jaina ethics. The Jaina jnana-theory which is regarded as of great antiquity has been exhaustively dealt by Acarya Kundakunda. Dr. N. Tatia citing Pancastikayasara notes that Acarya Kundakunda, based on the stages of development, has classified mati jnana into avagraha (perception), iha (speculation), avaya (perceptual judgement) and dharana (retention).21 Drvaya (substance), Guna (quality) and Paryaya (mode) Dravya in Jainism is both permanent and changing with modification. It is therefore distinct in terms of dravya and the modes, paryaya implying change. Manifestation of consciousness is guna and rupitva is its corporeality.22 Dr. Padmarajiah notes a distinct category of guna postulated at a considerably early period of the current Century 23 It was Acarya Kundakunda who employed the term paryaya in his work the Pravacanasara. In gatha II.8 and 9, he has pointed out 19. Johnson, pp. 245-246. 20. Dr. Nathumal Tatia, Studies in Jaina Philosophy, PV Research Institute, Varanasi, India 1951, p. 145. 21. Ibid., p. 34. 22. Pravacanasara, p. 63. 23. Dr. Padmarajiah, The Jaina Theories of Reality and Knowledge, Motilal Banarsidas 1963, p. 260.

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JAIN JOURNAL : Vol-XXXV, No. 1 July 2000 that in the process of origination, permanence and destruction of dravya there occurs modification. He further has explained in gatha II. 11, that some paryaya originate and some pass away. Thus, he has affirmed in gatha II. 15 the existence of dravya and its guna (quality) and paryaya (mode).24 Acarya Kundakunda has declared dualism of guna and paryaya, which, in combination with dravya give rises to the triune conception of a real which reveals itself as of dravyagunaparyaya svabhava. This triune conception, according to him, is the object of knowledge which is made up of substances, which are said to be characterized by qualities and with which, more over, are (associated) modifications :25 attho khalu davvamao davvani gunappagani bhanidani tehim puno pajjaya pajjayasuda hi parasamaya Therefore, dravya is endowed with qualities and accompanied by modifications as explained by Acarya Kundakunda in the Pravacanasara: gunavam ca sapajjayaim taim tam davvam khu vucchanti - II. 3 davvam sallakhanayaim appadavvayadhavuccanti guna pajjasayam va jam tein bhurnanti sanhu- II. 19 Substantiality has the dialectical triad of birth, death and permanence Substratum of qualities and modes is dravya. davvena vina na guna gunehim davvam vina na sambhavidhi avvadiricchnati bhavo davvagunan havidhi temha - II. 13 There is neither quality without substance nor substance without quality They are compatible in their nature. The process of development therefore includes three phases namely, birth, death and permanence and this has been raised to philosophical principle by Acarya Kundakunda. According to Padmarajiah, there is a considerable difference between guna and paryaya, as Kundakunda says that guna is a trait embedded in dravya and therefore it is called sahabhavi (intrinsic) and in contrast, it is paryaya appearing for a time and disappearing later to another mode. He calls it kramabhavi (extrinsic). Padmarajiah rightly observes that Acarya Kundakunda has 24. Pravacanasara, p. 393. 25. Ibid., Ch. 11-1.

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KUMAR SOUL AND ITS FUNCTIONAL MECHANISM IN JAINISM treated the terms sahabhavi and kramabhavi as two distinct existents (bhavatarau).26 Another difference between guna and paryaya is that when one remains the same the other may vary. Acarya Kundakunda has expounded this in the ontological difference of the two distinct elements-guna and paryaya-consisting in their togetherness. Padmarajiah observes that this difference expounded by Acarya Kundakunda has been concurred substantially by later Jain saint scholars such as Umasvati, Pujyapada and Vidyananda.27 Knowledge must be employed, according to Acarya Kundakunda, to know dravya, its guna and paryaya (mode). He has explained further the special implication that guna has in Jainism. Thus, he speaks of guna as an essential differentia of a substance, and the relation between guna and dravya is that of difference-in-congruence. On the matter of guna and paryaya, he asserts that they are different. He illustrates how different they are. He tells of the two pots, one of gold and the other is of earthen, wherein the paryaya of the pot is the same while the guna of the two is different from one another. This he calls difference-in-congruence. Accordingly, he explains that guna is an essential difference of a substance and a substance without guna has no existence; the relation between guna and drvaya is that of differencein-congruency. Therefore, he holds the view that guna is different from paryaya as he illustrates that a golden pot and an earthen pot are both of the same paryaya but the gunas are different. The paryaya is an external appearances of many kinds. Therefore, the same paryaya is possible based on substance or the same substance is possible to have different paryaya. As the paryaya is not essentially inherent in the very nature of the substance, the relation between the two is that one cannot be without the other.28 Paryaya (mode) which indicates that "properties of a substance originate, perish and undergo changes" is a very ancient Jain term which is not found in any other thought.29 This notion of persistence does not entail the rejection of the idea of change is modes and qualities-a view of a distinction between continuity and permanence. It is a notion of continuity essentially dependent upon origin and decay. According to Dr. Matilal,30 Acarya Kundakunda makes it very clear in his Pravacanasara: "There is no 26. Padmarajiah, p. 261. 27. Ibid., p. 264. 28. Pravacanasara, p. 64. 9 29. H.M. Bhattacarya, Jain Journal, January, 1999. 30. Cited by Dr. S. Gopalan in his Jainism as Metaphilosophy, India Books Center 1991, p. 33.

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10 JAIN JOURNAL: Vol-XXXV, No. 1 July 2000 origin without destruction, nor is there any destruction without origin, and neither is destruction nor origination possible without what continues to be." In the Jaina notion of continuity, Acarya Kundakunda declares paryaya as a constituent of the aspect of the object of jnana, which has always one or the other modification, essentially being dependent upon origin and decay. There takes place modifications, one modification rises and the other vanishes, with modes and qualities constituting the same. In other words, the soul substance is the same individual behind these modifications developed by karmas.31 That is how the "reals" which comprise of the soul and the nonsoul is related to Jaina metaphysics. Under these notions, the functional mechanism of soul takes its treatment by the ingenious examination and elucidation by Acarya Kundakunda. From this point, certain well-developed and described mechanisms may be alluded for what constitutes the factors for the journey of the soul. In the general explanations it should be borne in mind that the mechanisms dealt in the journey would not facilitate its rightful upward or downward motion unless all of them take part on their own weight and gravitate under a very nurtured condition. The Functional Mechanism and the Constituents The probing by Acarya Kundakunda into the secrets of the nature of soul and its association with the extraneous matter constitutes the mechanism under which the soul functions. In the Pancastikaya, he deals with these constituent mechanisms and other issues where functioning of the soul evolves or devolves in the tracks toward its upward or downward journey. That is to say, the soul in organic body is considered to be of paryaya or modification determined by upadhic (alien attachment or influence) conditions. It is pointed out that Acarya Kundakunda has substantiated the karma doctrine in relation to the soul with the principle of lesya and thus his investigations are blended with the doctrine of karma. On the principle of lesya, as Dr. A.N. Upadhye warns, it is not the color of soul itself, but the color and sense qualities associated with karmic matter flowing into the soul.32 Acarya Kundakunda therefore points out that from niscaya point of view, the soul is susceptible to three 31. The Pravacanasara, pp. 54-55. 32. Dr. T.G. Khalghatgi, Jaina View of Life, Jain Samskrti Samraksaka Sangha, Solapur 1984, p. 131.

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KUMAR : SOUL AND ITS FUNCTIONAL MECHANISM IN JAINISM 11 processes - namely ofasrava, samvara and nirjara-the karma pouring into the soul, the cessation of karma influx and the elimination of karma stain from the soul. Employing a systematic methodology, he carefully treats the metaphysics and introduces a sophisticated stage of the curious blend of scientific notions and the ethico-religious ideals in light of the reals. Bandha According to Zimmer, the mechanism of bondage in Jainism entails every thought and act accumulating fresh karmic substance and storing up involuntarily of the "seeds" of future action. These seeds are represented as entering and lodging in the soul and become transformed into the circumstances of life. In this complementary process of the karmic materials being exhausted and restocked through conscious as well as unconscious actions of the subtle body of the soul, the bondage continues.33 This process of space-points of the soul penetrated by karma particles is called bondage, wherein the soul gets tinged by the attitude of attachment and aversion. The bhavas tinged with passions that receive karma particles is the theory of bondagae.34 Bandha then is due to the mutual infiltration of karma and soul and is dependent on the nature, duration of the kind of karma contact, anubhagya (consequences of karma) and pradesa (number of karmic molecules that enter the soul). Bondage is thus the state of connection between soul and matter. In the Jaina theory of karma system, Professor L.C. Jain observes, there occurs bonding of the karma particles with the soul under eight configurations. He describes it as 'bio fluid dynamical phenomena.135 The functional structure in the upward or downward movement of he soul and the total separation of any connection between these two are discussed by Acarya Kundakunda. According to Johnson,36 Acarya Kundakunda in the Pravacanasaraviews moha (delusion) comes to be seen as the chief agent in bondage, and is directly linked to asuddhauvaoga. In the Pravacanasara, 37 he explains the mechanism of bondage, how the non-material soul is bound by material karma. The molecules capable of becoming karma come in contact with the 33. Zimmer, pp. 248-249. 34. Pravacanasara, p. 56. 35. Prof. L.C. Jain, The Tao of Jaina Sciences, Arihant International, Delhi 1992, pp. 64 and 77. 36. Johnson, p. 122. 37. verses II. 77, 82 and 87.

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JAIN JOURNAL: Vol-XXXV, No. 1 July 2000 transformations of the soul and by the meeting of the two, the bondage occurs. How can the immaterial soul be bound. by material karma ? Acarya Kundakunda answers that it is by the bhava with which the sould sees and knows objects that is stained. It is this state which is instrumental in bondage. The mechanism and the principle of bondage, according to him, is the short summary of the soul attached by karma and freed by it fall. Bhava 12 Acarya Kundakunda stresses on individualism and one's emotional intelligence expressed in appropriate and effective combination of determination and experiences. We may call this as "optimal outlook." As Kundakunda clearly notes the freedom of the individual and associated abilities that characterize performance and the performer, he considers the "optimal outlook" of the performer to be the master of mixing competencies wherein it demands critical self-awareness in recognizing the deeds and their effects. The "optimal outlook" however has to be governed by self-regulation in the form of self-control to avoid possible disruptive impulses and also to cultivate situations with constant awareness toward intermediary power relationships that develop in the karmic atmosphere. Late Folkert W. Kendall views bhava as the state of the soul contrasted with the notion of dravya or substance, and thus it makes it possible for substance, in the form of karma, to affect the soul. Furthermore referring to A.N. Upadhye, Kendall notes that the bhava in the Bhavapahuda text is considered as a positive force being of internal purity, and dravya external practice is negative.38 According to Khalghatgi, the Jaina thinkers allude to two phases of mind-dravya manas and bhava manasa whose aspects are referred as structural and psychical respectively.39 The psychical nature of the category is designated technically as bhava. As Acarya Kundakunda points out the psychic state of the soul and its functioning is embedded in the context of entertaining in the existential aspect, there occurs external material operative condition and the internal psychic condition. Bhava therefore becomes physico-psychical states of attachment and aversion. Hence the Jaina position is that the soul is the agent of various bhavas whereby the influx of karma leads to 38. Dr. W. Kendall, Scripture and Community, ed. Dr. John Cort. Scholars Press, Atlanta 1993, p. 318. 39. Kalghatgi, p. 70.

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13 KUMAR : SOUL AND ITS FUNCTIONAL MECHANISM IN JAINISM further bondage. In this regard, Khalghatgi notes a description in the Pancastikayasara of the soul being agent of its own bhavas and not the agent of pudgala karmas (karmic matter).40 Siddhantadeva Cakravarti of the ninth century recasts the same view in the Dravyasamgra: soul is the agent of its own bhavas as it causes its own resultants but it is not the agent of pudgala karmas (karmic matter).41 Acarya Kundakunda in the Pancastikayasara equates bhava with kasaya, and in the Samayasara, it is expressed as a state of the soul, a state of mind or consciousness; a paryaya (mode) of the quality of consciousness. In the Pravacanasara, bhava is taken as upayoga. He also considers bhavas as modifications of either subha or asubha upayoga. 42 Uvaoga (Skt. Upayoga) is a Prakrit form. The term upayoga in Jain metaphilosophy has a well-defined meaning exclusively attached to the consciousness of the soul, and this manifestation takes place towards jnana and darsana. 43 Thus, upayoga may be defined as manifestation of consciousness of the soul. As the application of consciousness by the soul being both instrumental and typical of certain state, obviously it is to be considered as one of the mechanisms under which the soul functions. The term darsana in most Jain settings, according to Kendall, commonly translated as faith has a diffuse meaning expressed with notions of rightness and wrongness, closely associated in the Jain tradition with the classic statement of the tripartite (ratnatraya) moksamarga which consists of right faith, knowledge and conduct.44 The Jaina analysis of upayoga therefore, in the view of Kalghatgi, is purely an epistemological problem tempered with metaphysical speculation, and it is a source of experience coming out of the cognitive and conative aspects expressed in the forms of jnana and darsana as two forms of upayoga 45 This epistemological question is addressed by Acarya Kundakunda in the metaphysical understanding of the nature of jnana and darsana as psychical, seen in verse 127 of the Samayasara: 40. Ibid., p. 55. 41. Dravyasamgraha, p. 61. 42. . Johnson, pp. 107 and 267. 43. Pravacanasara, p. 65. 44. Scripture and Community, p. 113-120. 45. Kalghagi, pp. 49-51.

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JAIN JOURNAL: Vol-XXXV, No. 1 July 2000 arnanamao bhavo ananino kunadi tena kammani nanamao nanissa du na kunadi tamha du kammani Unaware soul manifests through wrong knowledge and perception, And with aware of true nature manifests through right knowledge. According to Acarya Kundakunda, upayoga flows in three channels asubha (inauspicious), subha (auspicious) andsuddha (pure). The first two channels indicate transmigratory condition of the soul and the pure channel is indicative of the freedom of the soul, which is not open to the karmic influx.46 Johnson notes that upayoga is a product of bhavas and has components of eight jnanas and four darsansa. Particular forms of knowledge such as mati or kevala are the paryayas or bhavas. He also notes a connection between bhavas and upayoga.47 The Dravyasamgraha text repeats what Acarya Kundakunda had explained one thousand years before. It connects upayoga with jnana and darsana, and at all times it is inseparable from soul. It describes darsana as also being with caksu, acaksu, avadhi and the endless and eternal kevala. From this statement, it becomes clear that they are physical as well as psychical in nature.48 Acarya Kundakunda employs the mechanism of pure upayoga in the path of Purification. So upayoga is the resultant of the consciousness, and it is an inclination either towards darsana or towards jnana. According to him, 49 there is no upayoga in the karmas or in the karma material particles, and when the pure upayoga arises in the soul, the impure psychic state vanishes : edam tu avivaridam nanam jaiya du hodi jivassa taiya na kimci kavvadi bhavam uvaogasuddhappa. Knowledge free from errors when arises in the self Soul manifests in pure upayoga without further causing any impure psychic states. Here Acarya Kundakunda stresses the importance of upayoga which technically refers to cognitive attributes of perception and knowledge. Hence, Professor Cakravarti observes that "upayoga is in the (soul) and conversely (soul) is in upayoga. "50 Therefore, upayoga stands for consciousness as a function, and it refers to the functional 46. Pravacanasara, pp. 65-66. 47. Johnson, pp. 104 and 108. 48. Dravyasamgraha, Ghosal, p. 40-42. 49. Samayasara, gatha 182. 50. Ibid., p. 125.

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KUMAR : SOUL AND ITS FUNCTIONAL MECHANISM IN JAINISM 15 side only,51 Thus, the quintessential soteriological activities of the Jainas may be seen in the Pravacanasara through the development of knowledge of the true nature of soul and its realization through meditation.52 From the above discussion, it could be gathered that Acarya Kundakunda expounds that the soul does not lose its intrinsic attributes of darsana and jnana upayoga which the body definitely lacks in its physiognomy. Conclusion It is said in Jainism that life is a marathon as the soul takes part in the incorporeal births till such a time comes to reside permanently in the siddha abode. Acarya Kundakunda, a saint scholar and philosopher icon of his times, examines this Jaina notion and expounds his views on the subject. In his view the changing life is grounded on which to ask questions about the metaphysical and spiritual finality under the right rhythm of consciousness. He questions how one can go to what one is not aware of ? Spiritual solitude assumes a paramount importance in Jainism in the gathering of spiritual wealth. It calls for an objective position in order to recharge the outer body and to nourish the inner being by necessary changes under a fully alive spectrum. The notion alludes to the Jaina metaphysics of the texture and density of the very virtual life and the living, the meditator in the plight making a mindful spiritual connection. However, any disconnectedness between life and living is cautioned as it will lead to the appearance of darker spots in soul because of the transitional time in the given organic life-cycles has a bearing on socio-spiritual moral morass grounded in rules for the ultimate objective of moksa. The inner-being with a rhythm of consciousness examining inwardly and outwardly thus participates in the marathon of life. In terms of Jaina soteriology, the journey of the soul and its functional mechanism therefore is to be construed as total and whole; expanded and explained. It may be internalized as in the case of an ascetic or concessionary as in the case of an ordinary. Soteriologically Jainism implies qualitative and quantitative dimension as well as a 51. Dr. S.C. Jain, Structure and Functions of Souls, in Jainism, Bharatiya Jnanpith, Delhi 1978, pp. 81-82. 52. Johnson, pp. 117-119.

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JAIN JOURNAL: Vol-XXXV, No. 1 July 2000 gradational and graduational progression in its philosophical investigation. 16 Acarya Kundakunda treats this Jaina notion and his exposition predominantly falls in the realm of consciousness of the soul-its plurality, its dimension and its function governed by three important internal operative instruments. Bandha is considered as the first of the operative mechanisms. The Pravacanasara shows that bondage is resulted in conjunction with bhava, and this association of the karma particles with the nonmaterial soul sees and knows the karmic stain. In the Niyamasara, verse 18-karta bhokta atma pudgalakarmano bhavati vyavaharat, Acarya Kundakunda explains that the soul from the empirical point of view draws fine karmic matter in consequence of the activities of mind, body and speech and the experiences that result thereof.53 In the Pancastikayasara, he speaks of bhava, the psychic state soul. The functioning of the soul is therefore reflected by both the external material operative condition and the internal psychic condition. The bhava being physico-psychical in terms of attachment and aversion, the soul becomes its agent and more influx of karma occurs. However, he points out that the soul is the agent of this operative instrument and is not the agent of pudgala karmas (karmic matter). Soteriologically upayoga as an instrument (explained in the Pravacanasara) of the functioning of the soul counts on the consciousness to what happens internally. Darsana and jnana of the soul are shown by Acarya Kundakunda in Pravacanasara and the Samayasara as totally separate from matter. 54 His exposition on the journey of soul and its functional mechanism is thus founded on darsana and jnana; an internal transformation activated under the influences of three important operative instruments-bandha, bhava and upayoga. In the Pravacanasara, he makes it clear that caritra, essentially a matter of internal attitude intimately linked to the attainment of jnana through dhyana rather than external tapas, is also important. He thus stresses soteriological significance on the internal consciousness rather than external behaviour, which is merely the outward sign of an inner state. The physical asceticism, which Acarya Kundakunda speaks of, is considered as an outward sign of inner purity underlying social imperative.55 53. Cited by Sikdar, p. 99. 54. Johnson, p. 305. 55. Ibid., p. 307.

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KUMAR SOUL AND ITS FUNCTIONAL MECHANISM IN JAINISM Acarya Kundakunda with his understanding of the contemporary thoughts and their status of "otherness", or "alterity" clearly focuses on his exposition of Jaina soteriology based on religious experience and theoretical isues posed by alterity school. In other words, he explores in a fashion of interdisciplinary examination represented by a variety of methodological perspectives, and addresses certain socioreligious issues that appear to have interface between historic events and religious experience. This poses pedagogical challenges to the academics as modern scholars often have mistaken some of his pronouncements. For example, gatha 8 of the Samayasara in which he speaks of sakkamanajjo anajjabhasam, the term translated by Professor Cakravarti to mean of foreigner, it must be reflected as socioreligio-environment that existed in the historic times. In a case where he points out dire consequences of not to following the dictum of the Jina, or chastises the faithful-either ascetic or ordinary, his thoughts are expressed in reference, perhaps to the laxity of the Jainas in the northerm part of the subcontinent in their practices and performances rather than being a theological preacher. This could be his forethought statement of the historic event to come of the Jaina church in the North breaking into Svetambara tradition. In the history of Indian philosophy, definitively Acarya Kundakunda occupies a unique position with his numerous works, considered by modern scholars as authority on the Jaina soteriology. However, his works having not been categorized under the rubric of philosophy, it is to be lamented that Acarya Kundakunda has been presented as a theologian, rather than as one of the ancient philosophers in the annals of Indian philosophy. In fact, Acarya Kundakunda is to be credited as philosopher icon of the ancient subcontinent of India, and who, in the beginning of the Current Century, based on his religious studies and experiences, produced secular works on the "system of soul and its liberation." Although his works on the subject show no deviation from his Jainistic thought, Acarya Kundakunda could be hailed as the "first secular philosopher of India." Dr. K.C. Sogani aptly observes in this regard that to grasp and comprehend philosopher Kundakunda, his whole works ought to be studied in entirety and totality.5 56 17 Beholden to the challenges of not only understanding the core principle of Jaina philosophy but also in exploring and expounding the mechanism of how the soul functions, Acarya Kundakunda has indeed championed the austere intellectual exposition of post-Mahavira period in the beginning of the Current Era. Thereby, he extends 56. Aspects of Jainology, Vol. II, 1987.

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18 JAIN JOURNAL: Vol-XXXV, No. 1 July 2000 invitation to everyone to participate in the exercise of their own cause of liberation. His approach to spiritual sustenance, which he crucially constructs extended metaphor to expresses the essence of his exposition, is aimed to revitalize and sharpen the perception of human environment. His approach to reality is to realize the path to the great mystery and not treating the world as illusion, but which consists of "reals," the constituents in the Jaina universe. What distinguishes Acarya Kundakunda from others is that he asks many questions and ponders on the beholden challenges with humility. In the truest sense, his works have pulse in them even though they are placed to a period of two thousand years before. They have become unforgotten riches and living as ever in understanding life, soul and its journey.

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SYADVADA IN THE VIEW OF THREE MODERN SCIENTISTS RAMKRISHNA BHATTACHARYA In the pre-Christian era, the Jain logicians of India developed a system of logic of their own. Bhadrabahu (433-357 B.C.) first mentions it in a commentary. The doctrine thus may be even older. In fact, Sanjaya Belatthiputta (also called Sancaya Belatthaputta), a contemporary of the Buddha (623-544 B.C.) is also said to have held this view. It is called vikkhepavada (viksepavada in Sanskrit, 'the doctrine of evasion or equivocation') in the Pali sutra-s. 2 It differs not only from the western (Aristotelian) logic but also from the Indian Nyaya system. Prashanta Chandra Mahalanobis, the foremost statistician of modern India first drew the attention of the scientists to the importance of this system of logic in the study of probability in 1953.3 Instead of declaring either 'yes' or 'no', and thus confining itself to two alternatives, this system speaks in terms of "May be, it is", "May be it is not", etc. The Sanskrit word syat means "may be". Hence this doctrine is called syadvada (syat + vada), "the doctrine of may be". After Mahalanobis, J.B.S. Haldane and D.S. Kothari, two eminent scientists also wrote on the applicability of syaduada in the fields of mathematics, zoology and physics. In other words, the potential of this system of logic can be explored in many areas where there is an in-built uncertainty and definite conclusions are hard to arrive at. So it will be rewarding to get acquainted with syadvada. Syadvada asserts that there are altogether seven ways of describing a phenomenon: 1. Syad asti May be, it is 2. Syad nasti, May be, it is not 1. 2. 3. For details, see Satis Chandra Vidyabhusana, A History of Indian Logic, Calcutta : Calcutta University, 1921, pp. 167-71. Dharmananda Kosambi, Bhagavan Buddha (Bengali Trans.), New Delhi: Sahitya Akademi, 1980, p. 161. P.C. Mahalanobis, The Foundations of Statistics', Dialectica, Vol. 8 No. 2, 15 June 1954, pp. 95-111. Reprinted in Sankhya, Vol. 18, Parts 1 and 2, 1957, pp. 183-194. J.B.S. Haldane, The Syadvada System of Prediction', Sankhya, Vol. 18, Parts 1 and 2, 1957, pp. 195-200; D.S Kothari, The Complementarity Principle and Eastern Philosophy in : Niels Bohr: A Centenary Volume, ed. A.P. French and P.J. Kennedy, Cambridge, Mass.: Harvard University Press, 1985, pp. 325-331.

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20 JAIN JOURNAL: Vol-XXXV, No. 1 July 2000 3. Syad asti ca nasti ca, May be, it is and it is not 4. Syad avaktavyah, May be it is incapable of being spoken (indeterminate) 5. Syad asti ca avaktavyas ca, May be, it is and also indeterminate 6. Syad nasti ca avaktavyas ca, May be, it is not and also indeterminate 7. Syad asti nasti ca avaktavyas ca, May be, it is, it is not, and also indeterminate. The easiest example is to take a coin. It is tossed. Then we may say, 'May be, it is the Head.' It also implies 'May be, it is not the Tail.' Combining both we may say, 'It is the Head and not the Tail.' When the coin is still spinning, it cannot be said whether it is the Head or the Tail. That state may be called avaktavyah (indeterminate). Since we know that the coin has only two sides, we may add : 'May be, it is the Head and at the same time it may be indeterminate.' In this case, the indeterminate is only one: the Tail. But if there are several possibilities, then 'indeterminate' would mean any one of them. For example, in the case of a dice, it may turn up 1 or 2 or 3..., or 6. So in this case, it would be: 'May be, it is 1 (or 2, or 3...) and also indeterminate.' Take the following equation: x33-x2+x-1=0. Here x may be 1 or + 1, that is, x may be any one of the three. Hence, if x is 1, it may also be 1 or -V 1, that is, indeterminate. This is how we may speak of the fifth, sixth and seventh possibilities mentioned above. When we are dealing with this kind of equation, we cannot say that the probability of any one of them is greater or less than the others all are equally probable. As there are only seven such probabilities, this system is called saptabhangi-naya, 'seven-fold predication' (naya means standpoint). The most popular instance of the application of this doctrine is known as andha-gaja-nyaya, 'the maxim of the blind men and the elephant'.5 Several blind men wished to have an idea of the shape of an elephant. One felt the tail with his hands and declared, "The elephant is like, a rope." Another blind man felt the leg and said, "No, it is like a post.' Both the statements are partially true, as that of another, who touching the trunk had decided that the elephant was similar to a snake. When we are dealing with an object that consists of several parts, any statement regarding a part is both true (in relation to a particular part) and not true (in relation to other parts). The whole may still remain avaktavyah, indeterminate. 5. See Laukikanyayanjalih, A Handful of Popular Maxims, ed. Col. G.A. Jacob, Delhi Nirajana, 1983, p. 3.

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BHATTACHARYA: SYADVADA IN THE VIEW OF THREE MODERN SCIENTISTS Syadvada is also called anekantavada, pluralism. According to this system all objects are multiform. So all judgements are bound to be relative. They may be true under certain conditions, but not so under others. They are thus always conditional and hypothetical. No judgements are absolutely true under all circumstances. That is why the word, syat must be added to all judgements to indicate their conditional character. L R Now we may give a more complex instance. This is how D.S. Kothari puts it: "Consider the following idealized situation, or "thought Illustration experiment," discussed by Heisenberg. There is an atom in a closed box that is divided by a partition into two equal compartments. The partition has a very small hole so that the atom can pass through it. The hole can be closed by a shutter, if desired. According to classical logic, the atom will be either in the left compartment (L) or in the right compartment (R). There is no third possibility. But quantum physics forces us to admit other possibilities to explain adequately the results of experiments. If we use the words "box" and "atom" at all, then there is no escape whatsoever from admitting that in some strange way, which totally defies description in words, the same atom is, at the same time, in both compartments (when the hole is open). Such a situation cannot be expressed properly in ordinary language-it is inexpressible (except mathematically)."6 ATOM Kothari then adds, "... it is avayakta (avaktavyah) in the terminology of Syadvada. It is an idea crazy beyond words. But there is no escape; for, totally unlike large objects, particles at the atomic level exhibit a wave aspect as well as a particle aspect. These two aspects, which are contradictory and mutually exclusive in the everyday domain, are complementary in atomic phenomena." 6. It is interesting to note that, without knowing anything about the wave and particle aspects, the Jain philosophers had speculated "that things are real, so far as they have a self-identity of their own unshared by others (svarupa-satta), and they are unreal in respect of a different self-identity (pararupa-satta)....The logic of Jaina is empirical logic, Kothari, p. 327. 21

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22 11ann OPE +10 JAIN JOURNAL: Vol-XXXV, No. 1 July 2000 which stands in irreconcilible opposition to pure logic."? By "pure logic" Prof. Jadunath Sinha, the celebrated historian of Indian philosophy, of course means traditional, formal logic. This is a striking evidence of the truth of Frederick Engels's remarks on the relationship between science and philosophy. He wrote as far back as 1878 : ".....an acquaintance with the historical course of evolution of human thought, with the views on the general interconnections in the external world expressed at various times, is required by theoretical natural science for the additional reason that it furnishes a criterion of the theories propounded by this science itself. Here, however, lack of acquaintance with the history of philosophy is fairly frequently and glaringly displayed." He lamented the unhealthy separation between philosophers and scientists : "If theoreticians are semi-initiates in the sphere of natural science, then natural scientists today are actually just as much so in the sphere of theory, in the sphere of what hitherto was calle 8 Unfortuna separation persists even now. One last point. We have tried to show how syaduada helps us to conceive reality even at the sub-atomic level. Does it mean that Bhadrabahu and other Indian philosophers already knew science has discovered only recently ? The answer is : No. The Jain thinkers had found that things have many facets, and what is true for one may not be true for the others. All, at least much, depends on the point of view. Hence they had boldly devised a new system of logic without knowing how useful it might turn out to be in distant future. As Haldane said, "It is foolish to pretend that ancient philosophers anticipated all modern intellectual developments. And I believe that we, today, can do more honour to their memories by thinking for ourselves, as they did, then by devoting our lives to commentaries on them. But if we do so it is our duty to point out that our own thought has run parallel to theirs. I was unaware of Bhadrabahu's existence when I wrote the paper (on a logical analysis of learning, conditioning, and related processes). The fact that I reached a conclusion so like his own suggests that we may both have seen the same facet of manysplendoured truth."9 This provides the right perspective : learn from the past and apply that knowledge to the present. 7. Jadunath Sinha, History of Indian Philosophy, Calcutta : Central Book Agency, 1952, Vol. 2, p. 181. Frederick Engels, Dialectics of Nature, Moscow : Progress Publishers, 1966, p. 43. Haldane, p. 199. 9.

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JAGADEESH KIVUDANAVAR* The establishment of the Vijayanagara empire opened a new chapter in the religious history of India, particularly in the south. The rulers of the empire were no blind champion of a selected creed, but the conservator of our best traditions. Hence we find that Muslims and Christians, Brahmins and non-Brahmins, Lingayatas and Jainas, whether they were in a minority or majority, alike lived in amity being treated with equal tolerance and interest by their rulers. The patronage of the Jainas, set down below, at the hands of the Hindu rulers of Vijayanagara was typical of their general attitude and policy. JAINA GENERALS IN VIJAYANAGARA COURT The rulers gave the great patronage to Jainism in their court. The Jainas were an influencial religious sects with their sphere of influence largely in the south. The sovereigns of this family, although each one had his own persuation, adopted religious compromise as their civil policy,1 and in the case of the Jainas also they were tolerant. An evident the record dated A.D. 1368, gives the picture of their toleration. According to this inscription, the quarrel arose between the Jainas and the Sri Vaisnavas. Jainas of all nadus, having made petition to Bukkaraya, about the injustice made by the Sri Vaisnavas of the eighteen nadus, including acaryas of the places. When Bukka-I declared that there was no difference between these two darsana decreed as follows; "The Jaina creed is, as before entitled to the Pancamahasabda (the five great musical instruments) and the Kalasa (Vase). If the loss or advancement should be caused to the Jaina-darsana through the Vaisnavas and they (Vaisnavas) will kindly see as loss or advancement should be caused to their own (darsana). The Srivaisnavas will kindly, to this effect, set up a Sasana in all the bastis of the Kingdom. For as long as the sun and moon endure the Vaisnavas will continue to protect the Jaina darsana. The Vaisnavas and Jainas are one (body): they must not be viewed as different.2 History knows no more exemplary and equitable decision in religious dispute than the above which King Bukkaraya gave to the Jainas in A.D. 1368. Thus it is an evident for * 2. Research Scholar, Department of History & Archaeology, Karnatak University, Dharwad-580003, Karnataka State. 1. S.K. Ayyangar, -"Some contributions of South India to Indian Culture", pp. 298-99. Epigraphia Carnatica, Vol. II, Sb. 344.

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24 JAIN JOURNAL: Vol-XXXV, No. 1 July 2000 their religious toleration and the Jainism received great patronage even till the end of their age and there were built number of basadis in various parts of the country. Here, in this paper, I have tried to give the clear picture about the contributions of Jaina ministers and feudataries. As a result of the patronage of Jainism by the Vijayanagara rulers, ministers and generals, Jainism spread in the different parts of the empire. Jaina ministers were also played an important role in the State politics. Baicha Dandesa (Dandanatha), the Mahapradhana on King Bukkaraya, of uncommon liberality, forbearance, and learing, famous for his policy, was a worthy minister to be approached by all. He had three sons : Mangappa, Irugappa and Bukkanna. The eldest general Mangappa was honoured in the world for his virtures. He was a great devout of Jaina and the record calls him "a supporting tree to (the creeper Dharma) and an adherent to the Jainagam. Then General Irugappa proved his loyalty to the State and devotion to his faith. An inscription of Sravanabelagola sings the glory of this devout Jaina.3 This record describes his Excellency, 'When on the march of the General Prince Irugappa, the rays of the sun were obstructed by the clouds of dust raised by the fierce blows of the hoofs of his charging mares, the lotuses the hands of his enemies closed.' As soon as General Irugendra was born on earth, his friend, though devoid of wealth, was supplied with abundant wealth, and his enemy, though possessed of wealth, was deprived of it. And then describes; "Abundance of food, protection from danger, medicine, and learning became his daily gifts; injury to others, falsehood, passion for the wives of others, theft and greed kept away at a distance from him. His liberality was directed only towards worthy persons, his looks towards the path of Dharma, his tongue towards praising His virtues, his bodily health towards bowing to Him, his nose towards the excessive fragrance of His lotus feet; and his everything to His service.4 It shows that the Irugappa is dutiful to his ruler, generous to the worthy, considerate to the needy, and devout to Jina. The great Vijayanagara general Irugappa's devotion to the Jaina Dharma is expressed through his liberal benefactions for the promotion of religion. In A.D. 1382, for the first time he made a gift of land of Mahendramangalam in the division of Mavandur to the Trailokyanatha 3. Epigraphia Carnatica, Vol. II, Sb. 253. Epigraphia Carnatica, Vol. II, No. 253; See T.N. Ramachandran, "Tirupattikunram and its Temples', p. 57.

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KIVUDANAVAR: JAINA GENERALS IN VIJAYANAGARA COURT temple at Tiruppurattikunram for the merit of prince Bukkaraya, son of Harihara-II.5 The General first saw State service under Bukkaraya, son of Harihara-II, in Chinglepeth district. Dr. Saletore's assumption is proved by another record dated only in the cyclic year Prabhava and found in the same basadi, in which it is said that the mantapa infront of the same basadi was built by General Irugappa at the instance of his guru Puspasena.6 An inscription refers to the Caityalaya which was built by him, named Kunthu Jinalaya at Vijayanagara which saw completion in A.D. 1386.7 And this is known as Ganggitti temple. In about A.D. 1388, he constructed Mahamandapa infront of the Vardhamana temple in Kancipuram for holding musical concerts. That is how it came to be known as Sangita Mandapa. Mallisena Vamana, the guru of Pushpasena Vamana, was a great scholar. "His erudition of Sanskrit won for him the title 'Ubhaya Bhasakavi Chakravarti' or the poet Monarch of two languages," The "Pancastikaya", "Pravacanasara", and "Syadvadamanjari" are his famous works. 25 The noted statesman Irugappa, continued his service even till in the reign of Devaraya II. In A.D. 1422, he granted Belgula village for the worship of Gomatesvara.9 Sometime he was appointed as the viceroy of Goa along with Chandragutti. Another distinguished Jaina general who flourished in the empire was Jaina Mallappa. He was a well-known general of Madhava, a provincial governor of Gova, in the region of Harihara II. Mallappa received from Madhava, a gift of the village Cangapura in recognition of his faithful services and breathed his last at Gutti in the year A.D. 1377.10 The record dated A.D. 1390, refers Mangarasa Vodeya, the Governor of Mangaluru Rajya, and he made a gift of land to the Gurugala-Basti at Bidre. He was also a Jaina devout. 11 An inscription in Archaeological Museum at Hampi dated A.D. 1395, records the construction of a Caityalaya at the city of Kundavrolu and 5. MER - 1890, No. 41. (Madras Epigraphical Report). 6. Read, B.A. Saletore "Mediaeval Jainism", p. 305. 7. S.I.I. Vol. I, No. 152, (South Indian Inscriptions). 8. Indian Antiquary Vol. XIII, p. 278. 9. Epigraphia Carnatica, Vol. II, No. 253. 10. MER 1932, Nos. 33, 105. 11. MER 1901, No. 55.

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26 JAIN JOURNAL: Vol-XXXV, No. 1 July 2000 the consecration therein of the image of Kunthu Tirthankara by Immadi Bukka Mantrisvara, son of Baichappa Dandanatha. This dignitary was the disciple of Dhammabhusana Bhattaraka of the Mula-Sangha. 12 Here it is better to mention that some of general Irugappa's colleagues were also Jainas. In A.D. 1400, the Brahman Kuchi Raja, was the disciple of Candrakirtideva. Mahapradhana Gopa Camupa was another noted Jaina officer in Vijayanagara empire. He was placed in-charge of Nidugal and he described as a full-moon in raising the tide of the ocean of the Jaina-Sangha (Jainendra-Samayambhudhivardhana purna-candra), he materially added to the cause of Jainism.13 The inscription of A.D. 1408, refers to, he belonged to a line of charitable Jainas. His father Siriyanna Sripati, the lord of Bandhavapura, and a disciple of Santisvara and his father was Gapa Mahaprabhu, was a governor of Kuppatur. The same record relates that by the instruction of Jinendra dharma of his guru Siddhantadeva, accompanied by numerous lucid comments, Gopana became a good servant of the faith and later on he constructed a Jinalaya at Kuppatur and made some grants to it. The another officer Masanahalli Kampana Gouda was the lord of Bayinal and the disciple of Panditadeva. The record of A.D. 1424 refers to the grant of the village Totahalli situated in his own Bayinalu for the worship of god Gummatanathasvami of Belagola. 14 We may mention one more official who was Vallabha-rajadeva Maha-arasu, the grandson of the Mahamandalesvara Sripati Raja, and a son of Rajayyadeva-Maha-arasu. The solicitude which the Vijayanagara officials felt for Jainism even in the last quarter of the 16th century A.D. is seen in the inscription relaiing to that high official. When Chinnavara Govinda Setti, the son of Gutti Haradare Setti, petitioned in A.D. 1579, to Vallabharajadeva that the manya lands of the god of Heggara basadi should be maintained, "in order to comply with his petition", Vallabharajadeva made a grant of specific land in the village Heggare for worshipping to the god Jina of the village, situated in Budihal -Sime.15 The ministers and generals were constructed numerous basadis and Jainism spread in different parts of the Kingdom. The Parsvanatha 12. MER - 1935-36, No. 336. 13. Epigraphia Carnatica, Vol. XI. Hr. 28. 14. Epigraphia Carnatica, Vol. IV. Hg. 1. 15. Ibid., Vol. XII, Ci. 22.

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KIVUDANAVAR: JAINA GENERALS IN VIJAYANAGARA COURT basadi in Chamarajanagara, 16 Caityalaya of Adi Paramesvara in Harave, 17 Vijayanatha basadi and Chandraprabha basaid of Maleyur, 19 Padmavati basadi at Hunsur,20 Candraprabha Caityalaya at Avalinada, 21 santi Tirthankara basadi in Tavanidhi and Sankala basadi at Huligere, 22 Hosa basadi and Candra Jina Mandira in Mudabidire,23 Caityalaya of Anantatirtha in Gerusoppa,24 Caturmukha basadi at Karkala, Candranatha basadi in Basruru25 and so many basadis and caityalayas were constructed and patronaged by the local rulers and Jaina devout and the ministers and Generals, those who are Jaina dharma, of Vijayanagara empire made grants to Jaina temples and the Jaina yatis of the period. Of course we may say that the South has a special contribution in moulding the lift and thought of the people of the south. Jaina view of life has permeated the spirit of the culture in the south. The spirit of toleration and the spirit of ahimsa have entered the life of the Princes and the people alike. The generals were naturally intelligent, skillful in an administration. So, the Vijayanagara emperors made them apparent in high posts. Thus the contributions of the Jaina Generals to Jainism is unforgotten in the religious history of South. 16. MER - 1912, p. 51. 17. EC Vol. IV, Ch. 185. 18. Ibid., Ch. 147, 148, 161, 144, 159. 19. Ibid., Hs. 123, 61, 62, 60. 20. E.C. Vol. VIII, Sb. 263. 21. Ibid., Sb. 428. 22. MER - 1928, p. 97. 23. SII - Vol. VII, pp. 94-98. 24. MER - 1928, p. 97. 25. MER - 1901, No. 62.

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SAMYAG-DARSANA* The Gateway to Peace and Happiness JAGDISH PRASAD JAIN SADHAK Peace and happiness can be achieved only through subsidence of passions, self-restraint, contentment and fellow-feeling, which are the attributes of a Samyagdrsti, who is determined, dedicated and devoted to follow the path of righteousness, non-injury, limitation of one's desires and possessions and other virtues. Our efforts should first of all be directed towards converting the Jains (who are called Jains because of birth in a Jain family) to Jainism and make them true Jains. A samyagdrsti is a true Jain in the real sense of the word. As stated in the sacred books of Jains, Damsana Mulo Dhamma, i.e. samyagdarsana (right perception) is the root or foundation of piety or Dharma. The Prerequisites of Samyagdarsana The four prerequisites of samyagdarsana-prasama, samvega (with its obverse aspect-nirveda), anukampa (compassion) and astikyaform the world-view of both a Jain house-holder as also of an ascetic. The quality of prasama endows a man with a certain degree of equanimity, calmness, balance which enables him to feel happy, contented and "at peace with himself". In Prasama-rati-prakarana, authored by Acarya Umaswami or Umasvati, who also wrote Tattvarthasutra, the so-called Bible of the Jainas, it is stated: Svarga-sukhani paroksanyatyant paroksameva moksasukham, pratyaksam prasamasukham na parvasam na ca vyaya praptam. (237) The happiness of heaven is indirect, it is beyond our experience. Thus we may be disinterested in it. The happiness of salvation is still more indirect. On the other hand, the peace and calm brought about by the subsidence or quelling down the excitement of passions (anger, pride, deceit and greed) and the happiness resulting therefrom can be directly experienced right here. This happiness is not dependent on other objects, things or beings. It is not perishable either. The socalled pleasures of worldly life, viz. sensual pleasures are always * Revised version of the lecture 10th Biennial JAINA Convention, Philadelphia, USA, 4 July 1999.

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SADHAK:SAMYAGDARSANA accompanied with pain. They are never full and unadulterated. They are preceded and /or followed by suffering. They are transient, passing and short-lived. What people in general consider happiness is mostly sensual pleasure which by its very nature is dependent on worldly obiects pleasing to our senses. Prasamasukha, i.e. happiness derived from or resulting from calmness and equanimity is free from all these shortcomings. This calmness or equanimity and consequent peace and happiness in our lives results from subsidence of gross forms of anger, pride, deceitfumess and greed (anantanubandhi kasaya or passions) and by having a proper attitude towards life and by understanding and accepting the real nature of things. Accept the reality of things as they are and accept what you cannot change is a sure prescription for avoidance of stress and depression which are so common and prevalent in modern day life. Samvega results in a man having great enthusiasm for righteousness and avoidance of evil deeds. The obverse of samvega is nirveda or a spirit of renunciation. Some consider it a separate characteristic. It leads to disinterest in sensual pleasures, disenchantment with worldly things and possessions and detachment or renunciation in life. Yet another characteristic of samyagdarsana is anukampa (compassion), which is both negative and positive. In its negative sense it is ahimsa (non-violence) and in its positive sense it is compassion, goodwill, fellow-feeling. The four-fold bhavana (feelings/ reflections or mental dispositions) of maitri (amity or fellow feeling towards all living beings), pramoda (appreciation of the merits of others), karuna (unstinted sympathy and compassion for those in distress) and madhyastha (equanimity towards the perversely inclined) are considered part of anukampa and are golden principles for social intercourse and happy and peaceful life in the world. Astikya is belief in the principles of Truth. It may be said to correspond to six fundamental truths of Shrimad Rajchandra, viz. the soul exists, it is eternal, it is the author of its activities, that therefore it is responsible for the consequences of its activities, it aspires for liberation and that there are means to achieve liberation. Samyag-darsana (right perception), samyag-jnana (right knowledge) and samyak-cartra (right conduct) combined are the means to achieve liberation (moksa). The affirmation, faith or conviction (astikaya or sraddha) about the existence of soul, distinct from non-self, makes for samyag-darsana, forms the basis of understanding the reality of things or the fundamentals of life (tattvas) and leads to spiritual awakening and

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30 JAIN JOURNAL : Vol-XXXV, No. 1 July 2000 advancement. In the absence of samyag-darsang, neither knowledge can be samyak (right or enlightened) nor conduct can be samyak It was probably keeping this in mind that Shrimad Rajchandra observed: koi kriyajad thai rahya suhkajnan ma koi mane marg moksano karuna upje joi. Some are entangled in barren rituals, others stuck in knowledge dry, And in these they view a road to liberation. I have pity for these. If a person is not convinced of the existence and reality of sentient being (jiva) and its special characteristics (such as consciousness, performer of actions and liable for the results thereof, etc.), he would remain deeply engrossed and attached to his body and sensual pleasures. This will result in the adoption of the attitude of aggressiveness and possessiveness, which militate against social harmony, peace and well-being of mankind. Peace can be achieved only through contentment and fellow feeling. Characteristics of Samyag-darsana In addition to the above-mentioned prerequisities of Samyag-drsti, there also are certain other characteristics, the so-called limbs or component parts of samyag-darsana One of them is unshakeable faith or conviction in the existence and reality of self and non-self and in the doctrine of Anekanta (Non-absolutism). This faith is not blind faith or mental slavery since it is in fact a decision arrived at after mature consideration and understanding of things. A Samyag-desti is aware of the limitations of thinking and the harmful effects of frustration. Therefore, after deliberating on different aspects and viewpoints he wants to arrive at rational decisions and be free from skepticism or doubt (Nihsankita). He knows that doubt kills decision and without an act of decision an individual is unable to muster enough courage to go forward. This faith in Self or atman enables him to attain a sort of mental equilibrium and consequently he does not fear death, pain, censure, insecurity, etc. He becomes modest, forsaking all pride of learning, honour, family, affluence, etc. and desire with regard to the future. Eventually, he wants to be Nikkanksita (free from desires for worldly things). A Samyag-drsti, having an open mind, ever eager to learn from history and experience and grounded in Anekanta, scientific outlook and rational thinking, is not slave to customary beliefs or conventions or vested interests. He is thus free from delusive notions and follies (Amudhatas). As he has gained true insight about the reality of things, the self and non-self, he is free from disgust (Nirvicikitsa), and feels no

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SADHAK:SAMYAGDARSANA 31 revulsion at the sight of human sickness, insanity or ugliness. He does not hate or condemn others on grounds of religion, race, colour, creed or nationality. Not only he avoids hating others, he is also enjoined to practice vatsalya (disinterested affection or selfless love) for the fellow beings, dedicating his life to the service and support of all human beings without any distinction of race, religion, sex or nationality. Another characteristic of a Samyag-drsti is upaguhana (tendency to cover up or hide from public view the shortcomings of persons) or upavshana, that is cultivation of virtuous dispositions of honesty, gratitude, ahimsa (non-violence), forgiveness, modesty, straightforwardness, etc. When people deviate from the path of righteousness under the influence of greed, possessiveness, conceit and pride and indulge in aggressiveness and exploitation of the weak, a Samyag-drsti endeavours to re-establish them on the path of righteousness (sthitikarana). Lastly, he tries to propagate the values of life (prabhavana) by making good ways of life, of thinking and doing things widely known and easily accessible to people at large the world over through publications, radio, television, internet, etc. Conclusion As a result of samyag-darsana, one becomes an entirely transformed being. His attitude towards life, his outlook of the world and worldly things, the basis of his relations with others, his conception and assessment of values all are changed. This miraculous transformation is evidenced in the person's attitude and behaviour by the five tendencies (calmness, enthusiasm, detachment, compassion and acceptance of reality) which become automatically manifest in a person gifted with samyag-darsana and are, as it were, its differentiate. This transformation of individual consciousness rarely occurs overnight. It is a matter of growth and the following of a plan with a fixed mental intent. That is why a life of following discipline, selfrestraint, the five abstentions or vows (non-injury, truthfulness, nonstealing, sex-fidelity and setting a limit to the maximum wealth or worldy objects one would possess together with their augmenting and supporting vows, five Samiti (carefulness) (in moving, speaking, eating, keeping and receiving things and evacuating bowels), three kinds of self-control in mind, speech and body, twelve reflections and ten virtues (forgiveness, humility, straightforwardness, truth, purity of body and mind, self-restraint, austerities, renunciation, non-acquisitiveness, and chastity) is considered essential. Thus, samyag-darsana not only enables an individual to obtain peace of mind and happiness, but also facilitates social harmony and peace in the world.

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COMMUNICATIONS BHANDASAR TEMPLE OF BIKANER A UNIQUE TRAILOKYA DEEPAK PRASADA IN INDIAN ARCHITECTURE HAZARI MULL BANTHIA Rajasthan has been famous for its ancient Jain temples in the country. The modern scholars are surprised to see the archi beauty and grandeur of these BIKANER temples, situated as it is in the very heart of Rajasthan, which is known for its dry and arid climate. Here an attempt has been made to throw some light.on the architecture of the BHANDASAR TEMPLE which is a dream flower of this region. It is to be noted here that a good many scholars have written articles on the different aspects of this temple, but whenever I visited this temple I discovered something new everytime. This temple was built by saha BHANDA, son of saha BHANA, who was a great money lender (SAHUKAR) and trader of PURE DESHI GHEE. The foundation stone was laid in V.S. 1541 and was completed in V.S. 1571 in the reign of Rao LUNKARAN the then ruler of Bikaner state. The credit of the construction of this temple goes to a great architecture named GODA who was a resident of Jaisalmer. He profusely used the famous Jaisalmer hard stone and red stone of Gwari in its construction. The architectural beauty of its grand hall and the gigantic dome along with its long spire is so attractive that one is bound to be enchanted to behold it. Its three storeys and grand dimensions (190*145) display its grandiose plan and elevation. The actual temple and its adjoining hail measure 95' in length. As it is situated on an elevated ground its soaring height goes upto 112' from the lower ground. Its crowing are 2' x 6' high. In each of the three storeys there are installed images of ted JINAS in the sanctum-sanctorum. The main figure [MOOLNAYAK] is that of SUMATINATHA, the 5th Tirthankara. The dancing figures and musicians are so beautifully carved on the walls in conformity with the Bharata's Natya -sastra that they display the sculptors total devotion with his hand and heart while chiseling the dancing damsels. This temple is constructed in the same style as is witnessed in the famous TRAILOKYA DEEPAK Temple at RANAKPUR in Rajasthan. Hence, it bears the same name i.e. Trailokya Deepak. This fact is borne out by the inscription on the pillar of the assemply hall of the temple. The inscription reads

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BANTHIA : BHANDASAR TEMPLE OF BIKANER 33 1. Samvat 1571 VARSE Aso2. Sudi 2 Ravau Rajadhiraj. 3. Sri LUNKARAN JI Vijay rajye. 4. Shah BHANDA PRASAD nama Traliok 5. Ya Deepak Karitam Sutra 6. GODA Karita. It is to be noted here that the extension work of this temple has been carried out from time to time. Consequently it has added great dimensions to its original form. In the 15th century, the Bikaner Jain Sangh had got constructed a Jinalaya of Sri Swami Simandhar in its precincts, the act of unsettling a flag on this temple finds mention in the panegyric of poet ABHAYA. The repairs of this temple were made by Jain Sangh in due course. Architectually speaking, there are doors on all the four sides of the sanctum to have a look of the JINAS. 'At present, 3 doors are closed with walls or lattice on each side of the wall there are six JINAS making a total of 24. In accompaniment of them two YAKAHAS, on each side make a total of 16, thus there are 48 figures in all. The total number of pillars in the temple is 42. The Jinas with their attendants, vehicles and attributes further add to the numbers since, each figure is 3' x 8" high, it also adds to the glory and grandeur of the temple. The 20th century has also witnessed the improvement process going on in the temple, embellishing this temple with fine MURALS is being undertaken. Master MURAD BUX, famous painter of BIKANER, started this work in samvat V.S. 1960 and completed in four years. GOLD inlay work has added to its majestic beauty and divine grandeur. The photographs given with this article provide a glimpse of its imperial and spiritual beauty.

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NEWS ON JAINISM AROUND THE WORLD Spiritual perfection, goal of human life Scriptures clearly say that man's existence is primarily meant for the purification and progress of his embodied soul and to attain peace. The guidance and inspiration to lead a righteous life to reach the goal of perfection and get freedom from suffering have also been prescribed. The summit of Truth has to be reached not by mere presumptions and speculations but by adopting practical steps or processes directed or indicated by Nature. The first step is to make an unconditional surrender to Nature with a firm determination to develop faith, devotion and loyalty, obeisance and obedience to the mighty cosmic rule of God and His accredited representatives. It is here that among all creations, only the life of a human being becomes meaningful and purposeful because he alone has the capacity to adhere to the divine directives and attain salvation. He can make an analytical study of the happenings around him and distinguish between good and evil. He can develop the power of reasoning and justify his actions which he had upheld according to the rules laid down in holy texts. But due to his increasing desires, he has forgotten the goal of salvation. Sages and saints were able to sacrifice the worldly pleasures. They lived a pure, noble, unblemished, unimpeachable and elevated life overflowing with compassion towards fellow beings. The divine representatives have pointed out that a spiritual aspirant should give up his self-centred lise and build bridges of brotherhood on the foundation of compassion and sympathy for all humans. The advice of enlightened spiritual leaders should be sought. As gold and diamond have to be mined from rocks, pious persons can be found even among the masses as they distinguished themselves by their pious conduct. In a lecture, Acharya Rajyesh Surishwarji said, a chieftain who went to a forest met a lewd ascetics who were in search of a proper route to cross the dense area and guided them properly. In return for his hospitality, they expounded to him the path to salvation through right faith, right knowledge and right conduct. The chieftain turned deeply religious. Later, he was born as Vardhamana in a royal family but around the age of 30 years, he renounced his princely life and

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NEWS ON JAINISM AROUND THE WORLD took to monastic order and preached the divine message, drew people towards him by his asceticism and rare feats and came to be known as Mahavira, an apostle of non-violence and compassion. Among his teachings are: attachment is the root cause of all sins: every soul is potentially divine; salvation is open to all; every aspect of religion and philosophy should be scrutinised by intellectual approach and not by blind faith or dogmas. 35 Extracts from The Hindu, Channai, Jan. 10, 1997. Guidance essential in spiritual life In the name of rationalism, some people oppose the scriptural injunctions, performance of rituals, customs and traditions. Some even attempt to uproot them on the plea that they are not relevant to present day trends. It should however be agreed that all that is old is not gold because a few of the ancient principles may not be useful or applicable now. Like the swan that can separate water from milk, we should try to take the virtues from every source. What are contained in the time-tested directions are logical based on the personal experiences of illustrious personalities. If such noble beliefs still prevail, in spite of criticisms, it reflects that they are of eternal value. To change the old without foresight will be demolishing the faith of many. It will not be possible to establish new usages without prescribing better substitutes. What is good for us particularly when we desire to gain proper knowledge in the spiritual field will be determined by the preceptors and those who have mastered the holy texts. Their guidance will be essential in choosing the correct path. The selection of such guides is important and this again depends on the manner they had inherited rare qualities from their masters and the way in which they conduct themselves. Their thoughts, words and actions will not vary and they will be steeped in study, meditation and worship. Such a spiritual teacher is like a light house for these who are being tossed in the worldly ocean. Those aspirants who have tried to experience God without the aid of such spiritual leaders have met with failures. Even when Drona had refused to accept him as his disciple, Ekalavya considered him as his teacher and gained mastery in archery. In a lecture, Acharya Rajyesh Surishwarji emphasised the necessity to seek the help of such spiritual guides, more so for those who have

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36 JAIN JOURNAL: Vol-XXXV, No. 1 July 2000 the inclination to study and acquire a thorough knowledge of the contents in sacred books and who also want to follow the religious traditions. Some feel that they can equip themselves by their own effort without seeking help. But in the case of a common man, his spiritual growth is to be supported by the teachings of evolved souls. To light a candle, we need another burning lamp. God teaches humanity only through such inspiring leaders. These Acharyas and Gurus, get their commands from God and they do not guide merely by their theoretical knowledge but by their austere living, noble conduct and by their strict adherence to tradition. Association with them constantly will guard those who are eager to advance themselves on the path of spirituality from tempting influences. Extracts from The Hindu, Chennai, July 9, 1997. A period of fasting and prayer Penance is intrinsic to the spiritual progress of man and in Jainism it is one of the founding principles along with ahimsa (non-violence) and samyama (self-control). According to the Jaina religious tenets even impossible feats can be attained through penance and prayer, and it is indispensable to one who is on the path to self-realisation. Penance besides purifying the individual is good for the entire society when it is undertaken in groups. The period of Chaturmasa roughly corresponding to the four monsoon months in India (July-October) is considered sacred to spiritual aspirants. Even monks who do not stay in one place for long and are generally on the move spend this period in a particular place conducive for their spiritual practices. For the Jains this is a period of fasting and prayer under the guidance of the Acharyas of their traditi In his benedictory address Acharya Sri Rajyesh Suriswarji said, the Bhaktamara Stotra was specially suited for the purpose of penance and prayer during the Charurmasa. Composed by Acharya Manatunga Suriswarji who lived in the seventh century and traditionally revered as an Acharya in the line of the Tirthankaras belonging to the 18th generation after Mahavira, it is a rare work known for its literary beauty composed in the Vasanta-tilaka metre, devotion and efficacy since it embodies mantras. There is an anecdote according to Prabandha-chintamani and Jain tradition to highlight the efficacy of reciting this Stotra. Acharya Manatunga Suriswarji was fettered by 44 chains and placed behind

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NEWS ON JAINISM AROUND THE WORLD the Adhinath Jain temple. When the Acharya recited the 44 verses of the Bhaktamara Stotra all the chains which bound him got severed on their own and the temple turned to face him. In this century this Stotra was propagated all over the country by Acharya Vikram Suriswarji whose disciple is Acharya Rajyesh Suriswarji. He has authored the Bhaktamara Darshan elucidating the Bhaktamara stotra. During the Chaturmasa this year he is planning to undertake an exposition of Jaina religion and philosophy based on this work and also a Bhaktarnara Maha Tap Aradhana in which 444 people will undertake a fast for a period of 44 days in Chennai. This kind of congregational fasting and prayer is generally undertaken by the Jains from time to time, which has a two-fold purpose. At the level of the individual it prepares the spiritual aspirant for attaining the final goal of liberation by destroying the accumulated bad Karma and samskaras of past births. At the community level this goes a long way in prompting peace and prosperity in the region. Extracts from The Hindu, Chennai, July 17, 1997. Meditation antidote for worldly ills What enabled the people of the past to lead a life of contentment and happiness, maintain equipoise and enjoy peace as well as sound health? They were not gifted with any of the modern gadgets. They went through rigorous physical, mental and spiritual exercises. They toiled hard and resorted to austerities. Their food habits were simple and they led an unostentatious life. They followed the scriptural injunctions while they obeyed the religious practices prescribed by sages and saints based on the Agamas and other scriptural sources. They anticipated the pitfalls and warded them off, heeding the warnings of their forbears. The most significant exercise they adopted was meditation which quietened their mind. It was an antidote for the worldly ills. In the age of the Ramayana and the Mahabharata, people were self-dependent, their needs were very few and they spent their leisure reading the scriptures. The meditation they resorted to give them good memory power. They knew of the procedure connected with meditation and allotted plenty of time to cultivate this, with the help of mantras The ancient people joined congregational prayers, visited temples and participated in Bhajans, all of which helped them in viewing events calmly and dispassionately. No doubt, several discoveries have been

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38 JAIN JOURNAL: Vol-XXXV, No. 1 July 2000 made in modern days which are extremely useful. This does not mean that all modern technological developments are to be discredited. Recalling the established tradition is intended only to point out how people were self-reliant. Getting up early, each one in the family carried out his duties cheerfully, which kept them physically fit and mentally alert. Meditation results in purity of mind. Scientists have declared that meditation diminished and even removed man's anger, pride, greed, mental disturbances and stress. Meditation was thus effective said Acharya Rajyesh Surishwarji in his lecture here. Meditation has been hailed as a mysterious ladder which connects earth and heaven, error and truth, darkness and light, pain and bliss and, restlessness and abiding peace. It involves setting aside a regular time and place for the specific purpose of discovering wisdom that lies within. It unleashes the immense potential of every person. Proper exercise, proper breathing, relaxation, diet and positive thinking are the requisite attendants of meditation. Food directly affects the efficiency with which the brain functions. Meditation has been defined as the science of supplying the mind with the favourable environment. Extracts from The Hindu, Chennai, July 24, 1997. Understanding of karma is essential Hidden within a human being are both good and evil qualities. A riddle was posed in a scriptural text as when does a man conduct himself good, while he is awake or while sleeping. The reply was that in some cases, people will behave well when active and in an wakeful state. They will take up propagation of religion, serve society and reform people. All their attention will be centred around spiritual progress. On the other hand, some will be good only when they are asleep meaning thereby that at least during that interrugnam, they will refrain from harmful work and from indulging in anti-God activities. This was one of the innumerable questions (nearly 36,000) raised by saints, laymen and women in the "Bhagavati Sutra", the fifth among the 11 Jain Agama texts. The Bhagavati Sutra contains words which have been attributed to Bhagavan Mahavira, the 24th and last Tirthankara of the Jains and preserved by a line of spiritual teachers and monks starting with the illustrious Sudharma Swami, who is accredited with its authorship. This sutra is a colossal work, bigger in size than all the remaining Jaina Agamas taken together. The standpoint of Jainism as presented in the Bhagavati Sutra is in no way different from that in other Agamas.

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NEWS ON JAINISM AROUND THE WORLD The fundamental principle of Jainism is "Ahimsa" and to get into its true spirit, one should have a complete understanding of the "Karma" theory. The Jaina belief in the multiplicity of souls, each one of which is endowed with a consciousness and is the master of his own actions, pious as well as impious, is unique in the sense that the soul has been accredited with and recognised as, an active principle and not merely passive. The soul and matter undergo charge according to circumstances. Both have an eternality. 39 Acharya Rajyesh Surishwarji, in a discourse, said, devotees should understand and digest the Sutras and read moral stories. In one such "Charitra" the importance of duty has been pinpointed wherein a couple whose only son (after seven daughters) was due to become King but tradition barred him from occupying the throne as he belonged to a forward community. To enable their son, though born after so late, to serve society through his administrative ability, they "gave him up" from amidst the family so as to turn a member of the ruling community. This decision to sacrifice him was accepted by the wife as according to her, her duty was to obey the husband and her motherly affection did not prevent her from objecting to the new arrangement. Bondage, in this connection, is generated by five factors, viz., falsehood, nonabstinence, carelessness, passion and activities. Extracts from The Hindu, Chennai July 28, 1997. Festival of fasting and prayer Humanity can thrive in amity and live together only when one forgives the faults of others and the latter also ignores the shortcomings of the former. This extraordinary quality of "Forget and forgive" is the main advice tendered by all religions. Members of the Jain community in particular lay greater emphasis on this trait, assiduously cultivating it. They believe that forgiveness is indeed the ornament of the brave. They say that aggression is cowardly and resort to arms represents fear. To bear calamities is courage and to face adversity with fortitude is the hallmark of a wise man. Equal attention has to be paid according to them to simple life. To be kind and polite should not be mistaken for weakness as they feel that display of physical strength will arouse anger and make others resort to vengeance. When a child kicks its mother, she will in turn caress it. One will be able to appreciate the uniqueness of God when it is understood that He plays the role of such a mother. He showers His grace on all, showing not even an iota of retaliation when people are offensive. Tolerance and self-discipline are important in every man's life.

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JAIN JOURNAL: Vol-XXXV, No. 1 July 2000 Acharya Rajyesh Surishwarji who is presently observing the Chaturmas vow here, explained the significance of the eight-day festival (commencing today) called "Paryushana" to draw the attention of the Jains to the need for purifying their souls by practising austerities at least during this period. The Jain monks who keep continuously moving generally remain in one place during the Chaturmas, preaching the doctrines of Jainism to the householders and followers to take advantage of their presence amidst them. Their religion blooms and spreads fragrance during Paryushana. The festival is an occasion to repent for their earlier actions and as atonement, engage themselves in service, give charity, take to fasting and prayer for the welfare of all. 40 One of the inspiring teachings to be conveyed to people, the Acharya said, is to remind people not to look for happiness outside but within oneself. Fasting is a method to purify oneself, to remain free from illness and to offset the consequences of acts considered sinful. Businessmen should neither start new ventures nor plan the expansion of their existing practices (during this time). They should avoid getting angry and not show aversion towards others. Paryushana's chief message is "Live within yourself". Kalpa Sutra, one of the 45 holy Jain texts, is read during this period, indicating that they not only worship idols but also knowledge. Like Lord Krishna, Lord Mahavira has been compared to a charioteer of humanity, enabling souls to get rid of worldly bondage. Extracts from The Hindu, Chennai, August 30, 1997. Eschew violence in daily life It is only by renouncing the material, that which pertains to the level of the body and the mind, that the spiritual can be gained. Since man by inclination acts in the world at the level of the body and the mind, generally activities pertaining to these take precedence over the pursuit of the spiritual. To balance this all religions prescribe certain observances which have become intrinsic to festivals and serve to remind man that he must not lose sight of the higher pursuit of the Self which is the privilege of only human beings among all beings. One such festival which emphasises the virtues of penance and fasting is the Paryusana observed by the followers of Jainism during the period of Caturmasa. The Caturmasa period is important to the renunciates who intensify their spiritual practices during this period and stay in one place. It gives an opportunity for the Shravak (householders) to serve the monks

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41 NEWS ON JAINISM AROUND THE WORLD and study the scriptures under them. Religious practices are thus observed meticulously by all during Caturmasa and the eight day Paryusana festival as such is the most important one during this period. In his discourse Acharya Rajyesh Surishwarji said, fasting for a period of three days (Attham) during this festival was recognised as the best method to purify oneself. By withdrawing from all worldly pursuits the mind is diverted to the Self within. The first three days are devoted to fasting and the next five days to the study of the Kalpasutra, a scriptural text embodying the code of conduct for Jains. On the fifth day of the festival the significance of dreams are expounded by the Acharyas based on the 14 auspicious dreams that Lord Mahavira's mother had. Dreams according to Jaina philosophy have great significance. This day is also celebrated by reading passages about the birth of Lord Mahavira. During Attham meditation is undertaken to understand the significance of life. Interdependence in worldly life is brought into focus during this period by understanding that life in the world is impossible without dependence on others. This is reflected in the values of being friendly towards others and avoiding injury to animate beings. On Pratikramana, the last day of Paryusana, Jains pray for forgiveness from all living beings, The observance of Pratikramana brings home the truth that it is only by mutual forgiveness that people can live together in peace. It is reiterated by this practice that only the brave can forgive and violence is cowardly because it indicates fear. Extracts from The Hindu, Chennai, September 4, 1997. Ethical basis of Jainism Spirituality is the core of all religions and the various religions have an underlying ethical foundation on which the spiritual life is to be pursued. Since it is not possible for all to have the same level of mental maturity and purity, all religions lay emphasis on a moral life to begin with. This is essential at the social level to promote good will, peace and concern for one another in society. Jainism is a religion which enjoins adoration and worship of a Jina, one who has perfected himself. Jina means one who has conquered the internal enemies and impurities like attachment, hatred, jealousy and fear. By overcoming his lower nature the spiritual nature

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JAIN JOURNAL: Vol-XXXV, No. 1 July 2000 becomes actualised and such a person is called a Paramatma, Sarvajna or Sarvadarshee in this religion. There are 24 Tirthankaras (Jinas) in every age according to Jainism and they are revered as the founders of Jain dharma. They are also called Arihants and venerated like gods and temples built for them. Their births are pre-ordained and their very presence and teachings uplift others who are scorched by the miseries which afflict the soul. They promote universal peace and enable people to realise true happiness by dispelling their ignorance. The Jain scriptures embody the teachings of these perfected Jinas. iolence, self-control and austerities are the important features of this religion. Every living being instinctively desires ha dislikes misery. Since death or injury brings. misery, non-violence ensures protection to all life. In Jainism this principle of non-violence (Ahimsa) is extended even to include plant, insect and animal life. Explaining the ethical basis of Jainism Sri Rajyesh Surishwarji in his lecture said, speaking the truth (Satya) was considered a great virtue. Jineshwara emphasises, "Give up falsehood because it is a great sin. By uttering lies one ceases to command confidence. Therefore, speak only that which is sweet, wholesome and factual. This is Satya." Likewise stealing, cheating and misappropriating what does not belong to one, are sinful acts. For gaining knowledge of the Self, celibacy (Brahmacharya) is considered an unfailing instrument. Stress is laid on eating the proper food at the right time and fasting during certain important days. One significant feature of this religion is the avoidance of eating anything after sunset. Charity is another virtue which helps in the upliftment of the poor and the needy. Jainism thus stresses on the practice of these ethical values in daily life making them intrinsic to religious practices. Extracts from The Hindu, Chennai, October 4, 1997. Bereft of religion, an endless road Why do we need religion ? Will not man survive without It ? These questions may arise in many among us. It is possible for men to survive without religion. But the vital factor to be remembered is, in that case, a person will be taking a trip down an endless road. It is very important for a traveller to use a map or a guide while undertaking a journey. Religion serves this role when a human being during his

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NEWS ON JAINISM AROUND THE WORLD 43 brief existence will require such a help and religion fills the gap as a map or a guide to travel on the vast unknown road of life and reach the destination safely. Otherwise, he will be lost in wilderness. Religion strengthens man's character, and provides him with a code of conduct for his safe voyage in his life. But religion cannot be thrust on anyone. A person has to accept it with his heart and follow the rules laid down in the charter of duties so as to avoid pitfalls and reach his goal. Another valid doubt may crop as to the future of religion in this materialistic world. Will it be necessary in the context of the fantastic changes which are now taking place? The answer is that religion matters very much even now because all scientific ideas can be obtained from religious books available. Science and religion go together and in all his inventions and his leaps forward, man reposes his faith in God. When something happens against his expectations, he kneels before God with his prayers. Man may be seen moving more towards religion and in his search for God. Religion has been defined as "all actions and thoughts, concerned with our belief in and prayers to God" and its important constituent is belief in His powers. It need not be blind faith or zealotry. Religion refers to the continuous process of gathering knowledge and updating it periodically. The power exercised by men of religion can be felt in the world. However, there appears to be some confusion among people as to which religion is the best. Instead of quarrelling over this, each one should try to practise respective religions in the best way possible. In a lecture, Acharya Rajyesh Surishwarji explained how religion can change man's mind and the best example is that of Valmiki, author of the Ramayana, who was a robber but got chastened by the teachings of Sage Narada. The insatiable thirst of knowledge of a Muslim king, who was a descendent from a line of rulers known for their intolerance, led to the birth of a new religion. To those who believe in the existence of a superior force guiding their destiny, there is no necessity to convince about God's presence. To those who refuse to believe in God, any amount of explanation will be of no avail. Extracts from The Hindu, Chennai, October 22, 1997. Simple life gives real happiness The path to real happiness lies in leading a life of simplicity and humility, a statement that is contained in the Hindi version of the Ramayana by Tulsidas, the "Ramcharit Manas". This does not mean that a person should pose as if he is simple. It is conveyed that one

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JAIN JOURNAL: Vol-XXXV, No. 1 July 2000 should avoid, wherever and whenever possible, ostentatious display of opulence, particularly when there is no justification for it. It may be found that some resort even to lies in order to show the world that they are wealthy and can afford to be luxurious even though in reality they may not possess riches. To hide one lie, a person has to follow it up with others to save his prestige and honour. Divine messengers, saints and spiritual guides have led simple lives, serving as examples for common men. Meera Bai sacrificed everything for the sake of Lord Krishna. The humility of God in His incarnation as Rama is described by Tulsidas. On his return from exile His mother questioned Him how He was able to slay such a powerful demon as Ravana. With folded hands and a winsome smile He replied, "All because of yours and the Acharya's blessings." In another instance, Rama asked Anjaneya how he could set aflame the city of Lanka to which he answered, "Because of your grace." Even in our own time, we come across men though endowed with power, leading a very simple life, which evokes respect from all. In spite of seeing mean of such calibre some move heaven and earth to derive happiness from material objects. They are not aware that these are ephemeral. On the other hand, simple habits will desist people from going after ordinary pleasures. They will not have desire to accumulate wealth, for they are content and this will enable them remain unruffled under all circumstances. In his lecture, Acharya Rajyesh Surishwarji said, according to Jainism, one should restrict one's personal consumption. But on the plea of simplicity, a person need not. deny himself what has been ordained in the scriptures. Since a simple man's needs are few, he will be able to concentrate on spiritual exercises and secure knowledge which will enable him to attain salvation. "It is so simple to be happy but it is extremely difficult to be simple." It is necessary for the head of a family to show the way, by his personal example. Vanity and pride will result in ruin, but simplicity, austerity, humility and concern for others will be the permanent assets of a person who enjoys peace of mind, Cheerfulness should be cultivated since a gloomy mind cannot think of God. Extracts from The Hindu, Chennai, December 3, 1997.

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46 JAIN JOURNAL: Vol-XXXV, No. 1 July 2000 JAIN BHAWAN: ITS AIMS AND OBJECTS The establishment of the Jain Bhawan in 1945 in the Burra Bazar area of Calcutta by eminent members of the Jain Community, the Jain Bhawan has kept the stream of Jain philosophy and religion flowing steadily in eastern India for the last over fifty years. The objectives of this institution are the following: 1. To establish the greatness of Jainism in the world rationally and to spread its glory in the light of new knowledge. 2. To develope intellectual, moral and literary pursuits in the society. 3. To impart lessons on Jainism among the people of the country. 4. To encourage research on Jain Religion and Philosophy. To achieve these goals, the Jain Bhawan runs the following programmes in various fields. 1. School: To spread the light of education the Bhawan runs a school, the Jain Shikshalaya, which imparts education in accordance with the syllabi prescribed by the West Bengal Board. Moral education forms a necessary part of the curricula followed by the school. It has on its roll about 550 students and 25 teachers. 2. Vocational and Physical Classes: Accepting the demands of the modern times and the need to equip the students to face the world suitably it conducts vocational and physical activity classes. Classes on traditional crafts like tailoring, stitching and embroidery and other fine arts along with Judo, Karate and Yoga are run throughout the year, not just for its own students, but for outsiders as well. They are very popular amongst the ladies of Burra Bazar of Calcutta. 3. Library : "Education and knowledge are at the core of all round development of an individual. Hence the pursuit of these should be the sole aim of life". Keeping this philosophy in mind a library was established on the premises of the Bhawan. With more than 10,000 books on Jainism, its literature and philosophy and about 3,000 rare manuscripts, the library is truly a treasure trove. A list of such books and manuscripts can be obtained from the library. 4. Periodicals and Journals: To keep the members abreast of contemporary thinking in the field of religion the library subscribes to about 100 (hundred) quarterly, monthly and weekly periodicals from different parts of the world. These can be issued to members interested in the study of Jainism. 5. Journals: Realising that there is a need for research on Jainism and that scholarly knowledge needs to be made public, the Bhawan in its role as a research institution brings out three periodicals: Jain Journal in English, 'Titthayara' in Hindi and 'Sramana' in Bengali. In 35 years of its publication, the Jain Journal has carved out a niche for itself in the field and has received universal acclaim. Sramana, the Bengali journal, which is celebrating its twentyseventh anniversary this year, has become a prominent channel for the spread of

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JAIN BHAWAN: ITS AIMS AND OBJECTS 47 Jain philosophy in Bengal. Both the Journals are edited by a renowned scholar Professor Dr Satya Ranjan Banerjee of Calcutta University. The Jain Journal and Sramana for over twentyseven years have proved that these journals are in great demand for its quality and contents. The Jain Journal is highly acclaimed by foreign scholars. The same can be said about the Hindi journal "Titthayara" which is edited by Mrs Lata Bothra. In April this year it entered its 25th year of publication. Needless to say that these journals have played a key-role in propagating Jain literature and philosophy. Progressive in nature, these have crossed many milestones and are poised to cross many more. 6. Seminars and Symposia : The Bhawan organises seminars and symposia on Jain philosophy, literature and the Jain way of life, from time to time. Eminent scholars, laureates, professors etc. are invited to enlighten the audience with their discourse. Exchange of ideas, news and views are the integral parts of such programmes. 7. Scholarships to researchers : n also grants scholarships to the researchers of Jain philosophy apart from the above mentioned academic and scholastic activities. 8. Publications : The Bhawan also publishes books and papers on Jainism and Jain philosophy. Some of its prestigious publications are : The Bhagavati Sutra (in English) Parts 1 to 4 Barsat ki Rat (A Rainy Night) (in Hindi), Panchadarshi (in Hindi) Bangal ka Adi Dharma (Pre-historic religion of Bengal) Prasnottare Jaina-dharma (in Bengali) (Jain religion in questions and answers). Weber's Sacred Literature of the Jains. 9. A Computer Centre : To achieve a self reliance in the field of education, a Computer training centre was opened at the Jain Bhawan in February 1998. This important and welcome step will enable us to establish links with the best educational and cultural organisations of the world. With the help of E-mail, internet and website, we can help propagate Jainism throughout the world. Communications with other similar organisations will enrich our own knowledge. Besides the knowledge of programming and graphics, this computer training will equip our students to shape their tomorrows. 10. Research : It is, in fact, a premiere institution for research in Prakrit and Jainism, and it satisfies the thirst of many researchers. To promote the study of Jainism in this country, the Jain Bhawan runs a research centre and encourages students to do research on any aspects of Jainism. In a society infested with contradictions and violence, the Jain Bhawan acts as a philosopher and guide and shows the right path. Friends, you are now aware of the functions of this prestigious institution and its noble intentions. We, therefore, request you to encourage us heartily in our creative and scholastic endeavours. We hope that you will continue to lend us your generous support as you have done in the past.

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NEWS ON JAINISM AROUND THE WORLD Scholarship on Jainism JAINA Federation of Jain Associations in North America Sponsored SHRI VIRCHAND RAGHAVJI GANDHI SCHOLARSHIP Shri Virchand Raghavji Gandhi was the first Jain to spread Lord Mahajvir's message of universal love and nonviolence to the west when he attended the first ever held parliament on world religions in Chicago in 1893. To commemorate the centenary of that great historical event and to honour this great Jain Scholar and humanitarian, JAINA had established a Virchand Raghavji Gandhi Scholarship in 1997. (JAIN Digest winter edition 1997, p. 20) This scholarship will be awarded to bright and needy students studying Jainism and / or pursuing doctorate and/or research studies in fields like Jainism, Jain philosophy, Jain literature, Jain scriptures, Jain temple architecture etc. at recognized institutions and universities. 45 The scholarship up to Rs. 15,000/- to 17,000/- for one year, renewable up to 4 years will be awarded depending upon 1. Field of studies taken or plan to take. 2. Academic standing (please provide two latest mark-sheets or documents to that effect). 3. Financial need. Please describe. (optional) 4. Recommendations-two required. (i) From person familiar with applicant's academic achievements and (ii) from person familiar with applicant's character. 5. Personal interview by representatives appointed by JAINA V.R. Gandhi scholarship Committee. Completed application form with all necessary documents/ attachments shall be mailed to: Dr J.B. Shah "Shardaben Chimanbhai Educational Research Centre" "Darshan", Opp. Ranakpur Society, Shahibaug, Ahmedabad-380.004. Phone: 079-2868739.

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