Jain Journal 2002 01

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication
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ISSN 0021-4043 A QUARTERLY
ON JAINOLOGY
Vol. XXXVI
No. 3 January
2002
JOUrnal
dla haal
JAIN BHAWAN PUBLICATION

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a quarterly on Jainology

JAIN JOURNAL
॥ जैन भवन ॥
JAIN BHAWAN
KOLKATA

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Vol. XXXVI
No. 3 January
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2002
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Editor: Satya Ranjan Banerjee

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Contents
JAIN MONASTICISM
SWAMI BRAHMESHANANDA
105
JAIN MONASTIC RULES
SWAMI BRAHMESHANANDA
113
ĀCĀRANGA
SWAMI BRAHMESHANANDA
122
RELEVANCE OF TWELVE VOWS IN MODERN CONTEXT
JAGDISH PRASAD JAIN "SADHAK"
130
HARIBHADRA'S SADDARSANA SAMUCCAYA : VERSES 81-84: A STUDY
RAMKRISHNA BHATTACHARYA
134
149
REPORT ON THE INTERNATIONAL SEMINAR ON LORD MAHAVIRA AND THE 21ST CENTURY IN KOLKATA SPEECHI BY HIS EXCELLENCY, SHRI VIREN J. SHAH.
THE GOVERNOR OF WEST BENGAL SPEECH II BY SWAMI PRABHANANDAJI MAHARAJ SPEECH III BY SWAMI SARVALOKANANDAJI MAHARAJ SPEECH IV BY SATYA RANJAN BANERJEE SPEECH V BY SM LATA BOTHRA

al Use Only

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ernational

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Vol. XXXVI
JAIN JOURNAL
No. 3 January
4.
JAIN MONASTICISM

SWAMI BRAHMESHANANDA
Jainism is pre-eminently a monastically oriented religion. According to Jain philosophy the goal of human life is mokṣa, liberation from the transmigratory cycle of births and deaths. Perverted views, nonrestraint, carelessness, passions, and activity are the five causes of bondage1 and these can be totally eliminated by the rigorous practice of a discipline possible only to a monk. So great is the emphasis laid on monasticism that to renounce the world and to become a monk is one of the prime aspirations of every Jain lay devotee.2 Kumar goes to the extent of saying that Jainism is simply a monastic organization, an Order of begging friars somewhat similar to Dominicans or Franciscans in medieval Europe, and that the Jain religion is purely an ethical system arising out of its monasticism.3
Origin
There are various theories regarding the origin of Jain monasticism. According to orthodox belief, Jainism is eternal. The various similarities between the three monastic systems which have arisen in India, viz. Upanisadic, Buddhistic and Jain, have led some scholars to believe that Jainism was an offshoot or degeneration of the Upanisadic concepts. But leading Indologists have conclusively proved that
4
1. मिथ्यादर्शन - अविरति प्रमाद-कषाय-योगाः बन्धहेतवः । Tattvārtha- Sutra (of Umāsvāti). Text with Hindi exposition (following Svetambara tradition) by Sukhalalji Sanghvi. Jain Samskriti Samsodhana Mandala, 1952, 2nd Ed. VIII, i.
2. Thānanga Sutra, in 'Angasuttāni, Jain Visva Bharati, Lanadu, Vikram Samvat 2031. III, 4:210.
2002
3. Prof. J.A. Kumar, quoted by S.B. Deo in History of Jain Monachism, from inscription and literature. Deccan College Dissertation series No. 17. Deccan College Research Institute, Poona 6. 1956. p. 47.
S.B. Deo. History of Jain Monachism, op.cit., p. 52.

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JAIN JOURNAL: Vol-XXXVI, No. 3 January, 2002
Jainism was a system older than and independent of the other two. Jocobi and Garbe consider Jainism and Buddhism as the Ksatriya protest against the class exclusiveness and ritualism of Brāhmanism.5 Others opine that Sramanism (Sramana-wandering mendicant) originated out of the blending of the concept of a celibate, disciplined and studious Brahmacärin, and the Upanişadic concept of Brahmavādin. A śramana behaves like the former and thinks like the latter. To Jacobi, the Jain monastic rules appear to be exact copies of the fourth Aśrama, i.e. Sannyāsa of Brāhmanism. Dutta and Upadhye6 think that śramanism developed out of the non-Aryan East Indian indigenous elements which did not see eye to eye with the western Aryans who were not very favourable to monastic life. These streams of thought are sometimes termed Magadhan religions. It seems probable
t the great wandering communities of Sramanas with the Jain monastic order as their heart must have arisen out of the blending of all these elements.
Historical background
The founders of Jainism and its four branches-viz monks, nuns, men lay-devotees and women lay-devotees - are the twenty four Tirthankaras, the first and the last of these being Rsabha and Mahāvīra respectively. All these prophets were monks and, except Malli, who was a woman, all were men. Only the last two, viz Pārśva and Mahāvīra, are historical. Pārsva was born 250 years before Mahāvīra, and his order was prevalent when the latter was born. Päráva preached a fourfold religion consisting of non-violence, truth, non-stealing, and non-possessiveness, and allowed monks to wear clothes.
Jainism as practised today is largely based upon the teachings of Mahävira who died in 527 BC at the age of 72. He was succeeded as the head of the Order by Gautama and Sudharmā successively. Eight schisms occured in Jainism, two during the lifetime of Mahāvīra himself. The final division into the Digambara and Svetāmbara sects occured most probably at the end of the first century AD. During the twelve-year long famine in North and West India, a portion of the community migrated to South India. Years later when the leaders met it was found that irreconcilable differences (specially regarding nudity) in their modes of living and conduct had developed between them.
5. Ibid., p. 48. 6. ibid. p. 54. 7. Ibid., p. 78.

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Eligibility for monastic life
Jain monastic life is open to all, irrespective of caste, status and sex. However, to maintain a high moral standard and for practical reasons, certain qualifications and restrictions were imposed at a later date. Twenty categories of persons, such as the following, are debarred from monastic life: a child under eight years, an old person, a eunuch, a sick person, one devoid of limbs, a timid person, a mad or an imbecile person. Robbers, traitors, enemies of the state, slaves, servants, and persons in debt are debarred for purely social reasons. 8
Causes for renunciation
The majority of people renounce due to disgust for the world and a desire for liberation (samsārabhaya-udvigna). Sometimes a woman may renounce when her husband or her son becomes a monk. Some embrace the monastic life after being impressed by the teachings of Mahāvira. Besides these, the Jain scriptures cite many worthy and unworthy causes such as anger, poverty, enlightenment in dream, illness, humiliation, which may lead one to become a monk. 10
The ceremony
Irrespective of the motive, the ceremony of initiation (dikṣā) is carried out with full gravity and seriousness. The ceremony is accompanied by great pomp proportional to the social status of the candidate. Particulars of the ceremony vary from sect to sect. In Digambaras, the aspirant stands before the Ācārya berest of all possessions including the loincloth. He is given a water-pot (kamandalu) and a broom (rajoharana) made of peacock-feathers to gently remove insects. 11 Among the Svetāmbaras, the aspirant is given three large pieces of cloth, a rajoharana or a broom made of woollen tufts, a begging bowl, a blanket, a staff, and some volumes of scriptures. In the Sthānakavāsi sect, a strip of cloth to cover the mouth is also given. All this paraphernalia makes it easy to identify the monk's sect. It also helps the monk to keep the Mahāvratas (described below).
8. Thānānga Sutra, Commentary by Abhayadev, quoted by S.B. Deo in
History of Jain Monachism, op.cit., p. 140. 9. S.B. Deo., op.cit., p. 140. 10. Thānanga Sutra, op.cit., X, 15. 11. P.S. Jaini, The Jain Path of Purification, Motilal Banarsidass, Varanasi,
1979, p. 244.

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JAIN JOURNAL: Vol-XXXVI, No. 3 January, 2002
A unique feature of the ceremony is kesa-loca, i.e. plucking out hair from one's own head and beard. It is said to have been performed by Mahavira and symbolizes the monk's determination to meet the severe demands of ascetic life. This is repeated every four or six months throughtout the monk's life.
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Mahāvratas
The acceptance of the Mahāvratas, 'Five Great Vows,' is common to all the sects of Jainism and forms the most important part of the ordination ceremony. The five vows are :
(1) Ahimsa Abstaining from injury to all living beings, small or large, moving or immovable. For the perfect practice of this vow the monk must be careful in his movements, thoughts, words, and the upkeep of his belongings. Jainism recognizes as living being not only those having one to five sense-organs but also the elemental bodies (sthāvara) in air, water, fire and earth. A monk is expected to observe ahimsa towards even these categories of living beings. So he refrains from such acts as digging, bathing, swimming, wading through water, lighting or extinguishing fire, fanning himself, walking on greenery, or touching a living plant.
(2) Satya. Truthfulness. This vow is fulfilled by speaking only after careful deliberation and by giving up anger, greed, fear, and mirth which may lead one to indulge in falsehood.
(3) Asteya. Non-stealing (literally, not taking what is not given). This is carried out by begging, by asking permission of the superior before consuming food, and by asking permission for staying at a place for oneself and for one's fellow-monks.
(4) Brahmacarya. Abstaining from sexual intercourse. This is carried out by refraining from talking about, looking at, or thinking of members of the opposite sex; by not recalling to mind former sexual pleasures; by avoiding too much food, dainty dishes, and beds used by householders or members of the opposite sex.
(5) Aparigraha. Renunciation of all possession and attachments. This vow is strengthened when the monk refrains from enjoying sensepleasures. 12
12. Acaranga Sutra, tr. by H. Jacobi, in Jaina Sutras, 1:1-213, Sacred Books of the East, 1980, Vol. 22, 15, i.v. (condensed).

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BRAHMESHANANDA: JAIN MONASTICISM
109 All these vows are to be practised in the thrice threefold way', i.e. the monk must not transgress them himself, nor cause somebody else to do so, nor consent to others doing so, either mentally, vocally or physically.
The Daśavaikālika Sūtra adds a sixth vow, viz abstaining from taking the night meal. 13
These Mahāvratas, specially ahimsā, form the basis of Jain monasticism, and have led to the formation of numerous rules, and regulations, as well as exceptions to the rules to deal with unusual situations.
Samitis and Guptis
The practice of ahiṁsā is strengthened by five samitis and three guptis. 14 The five samitis prescribe carefulness regarding movement (iryā), speech (bhāsā), begging (esanā), receiving and keeping things (adāna-niksepana) and excretory function (utsarga). The three guptis consist of control of mind, speech and body. The tenfold religion (dharma) of the monk consists of forbearance, modesty, uprightness, truthfulness, purity, restraint, austerity, renunciation, nonattachment, and continence.15
Parisaha
Twenty two parisahas pertain to the troubles and hardships a monk is often subjected to, and which he must conquer by patience and forbearance. These include troubles due to hunger and thirst, heat and cold, mosquitoes and flies, nakedness, wandering life, uncomfortable lodging, illness, insults and abuses, want of things required, etc. 16
13. (a) Dasa-vaikälika Sūtra, Tr. by Kastur Chand Lalwani, Motilal
Banarsidass, Delhi, 1973. Ch. 4 (b) Samana Suttam, Sarva Seva Sangha,
Varanasi, 1975, verse 382. 14. (a) Uttarādhyayana Sūtra, tr. by H. Jacobi in Jain Sūtras, 2:1-232. Sacred
Books of the East, Vol. 45, Ch. XXIV. (b) Samana Suttam, op.cit., verse
384. 15. (a) Tattvārtha Sūtra, op.cit, IX-6. (b) Samana Suttam, op.cit., 84. 16. Uttaradhyayana Sutra, Ch. II.

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Tapas (austerities) : internal and external
Tapas forms an important part not only of the life of a Jain monk but of all Jain devotees. So great is the stress laid on tapas that it is added to the triratnas to form the fourth pillar of Jainism. It is the most important means of rapid elimination of already accumulated karmas (nirjarā). There are in all twelve forms of tapas. The six external austerities are fasting, observing rules regarding food, begging, control of palate, mortification of flesh, and living in solitude. Of greater importance, however, are internal austerities. They are repentance, humility, service to the monks, study, meditation, and indifference towards the body. Each of these has a number of sub-varieties which are described in detail in Jain scriptures.17
Daily routine of a monk
According to the Uttaradhyayana Sutra a monk is supposed to sleep only three hours at night, and must spend rest of the time in study or meditation. 18 His daily duties consist of study, meditation, repentance for sins, begging alms, careful inspection of belongings to avoid injury to insects, and confessions of faults. Later canonical texts prescribe the following six obligatory duties (avasyaka)19 for monks : (i) sāmāyika, ie practice of equanimity through meditation, (ii) carurvimsati stava, chanting the praise of Tirthankaras, (iii) vandanā, veneration of senior monks, (iv) pratikaramana, expiation of sins, (v) kayotsarga, standing or sitting in one posture for a length of time, and (vi) pratyakhyāna, renunciation of certain foods and activities.
Traditionally the Jain monks lead a wandering life, except during the four months of rainy season. There are no monasteries but halls (upasrayas) are built by lay devotees where monks can temporarily stay. There are elaborate rules and instructions for begging, for the manner of wandering, and for stay. During the two and a half milennia of growth of Jain monasticism, procedures for dealing with various degrees of transgressions and their punishments have been evolved. The Svetambara texts give ten prayaścittas, the mild ones being confession and condemnation. The harder ones include fasting, penance, shortening of seniority. The severest is expulsion.20
17. Ibid., Ch. XXX.
18. Ibid., Ch. XXVI.
19. Samana Suttam, op. cit., 424.
20. S.B. Deo, Jaina Monastic Jurisprudence, Jaina Cultural Research Society, Banaras, 1960, p. 39.

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Church-hierarchy
A candidate having accepted the monastic life is put on probation after a preliminary diksā called sāmāyika-caritra. This involves vows to avoid sins and to practise equanimity. Such a probationer is called a seha, samanera or antevāsi. He must prove himself worthy of monastic life and must show implicit obedience to seniors. After a variable period of seven days to six months, he is confirmed (upasampadā) and given the final vows, the mahāvratas.
Thera is an elder monk, senior either in age or standing as a monk. This seniority is called paryāya. The next higher office is upadhyāya. His chief duty is to teach the scriptures (sastras) to the junior monks. Next higher designation is the acārya. He enjoys certain privileges and must be a man of perfect self-control and monastic discipline. He must be endowed with the five ācāras, viz. Jñana-ācāra, Virya-ācāra, Cāritra-ācāra, Tapa-ācāra, and Darśana-ācāra. He stands at the head of a group of monks. Besides guiding and controlling them, he is authorized to initiate and to confirm candidates.
Gani is yet another post. He possesses eightfold ganisampad: ideal conduct, scholarship, physique, intellect, instruction, debate, organization, and monastic discipline. 21
Units or church-groups
To facilitate supervision, solidarity, and study of scriptures the Jain monks form different units. Gana is the largest unit having common scriptures. It consists of a number of kulas headed by an ācārya. No one is allowed to change a gana except for special reasons like advance study of a particular scriptural text. Sambhoga is yet another formation of a group taking food together. The most important unit which is even now prevalent is gaccha. It is supposed to mean the following of one ācārya. Sometimes it is equated with the gana 22
Jain nuns
Unlike Buddhism, the Jain order of nuns has been a distinct feature of their church from the very beginning. Mahāvīra had in his congregation greater number of nuns (nearly 36,000) than monks, and this state prevails even today. Like men, women also renounce for
21. Ibid., p. 22. 22. Ibid., p. 33.

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JAIN JOURNAL : Vol-XXXVI, No. 3 January, 2002 various reasons. Cases of child-widows becoming nuns are not wanting. Generally the permission of the guardian must be obtained. Even women must do kesa-loca.
Nuns are organized under their officers. Ganini, pravartini, theri and bhikkuni are the offices in descending order of importance and seniority. A young nun not yet confirmed is called ksullikā. All the offices of nuns are subordinate to the offices of monks. This subordination is so supreme that a monk of three years' standing could become the upadhyāya of a nun of thirty years' standing.
Like monks, nuns too lead a wandering life and their rules and regulations are similar to those of monks. A spotless life and practice of rigorous discipline are expected, and punishments for transgressions are severe. Monks and nuns are not allowed to stay under the same shelter except during calamities or under unforseen circumstances. There are some special rules which help to maintain a pure and unharrassed life of nuns in the society.23
Conclusion
One of the noteworthy features of Jainism is the close link which exists between its lay and monastic communities. Jains as a whole are proud of the austere life-style of their mendicants. The solidarity of the Jain social structure too depends to a large extent upon the great moral authority exercised by their austere monks and nuns. The moral decline of the holy men, therefore, becomes a cause of concern for the whole society. Under such situations, the learned among the laity are free to point out the imperfections in the conduct of even the monks. It is noteworthy that some of the important reform movements in Jainism were initiated by enlightened lay-devotees.
There are approximately 8,000 Jain monks and nuns in India today, belonging to some twenty-five different sects. Of the various non-Vedic Śramana traditions, Jainism alone has survived in India till today against heavy odds. This speaks volumes for its vitality and adaptability*.
23. Ibid., p. 27.
This article is reprinted here by the courtesy of the editor Vedanta Kesari 1990, p. 450ff. We are very grateful to the editor for allowing us to reprint this valuable article for our Journal.

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JAIN MONASTIC RULES
SWAMI BRAHMESHANANDA
The origin, growth, working, and decline of a monastic community is an interesting and complex socio-ethical phenomenon. An important aspect of monasticism is the problem of rules of basic precepts and exceptions to those rules which invariably arise in the process of growth and expansion. One of the best examples of this process is found in Buddhism as recorded in the Vinaya Pitaka. After attaining Bodhi or Supreme Knowledge, Buddha was at first reluctant to share it with others since he found most people incompetent to receive it. He was, however, persuaded by gods to preach it for the good of humanity. Buddha then preached his fundamental doctrines of the Four Noble Truths and the Eightfold Path. As the number of disciples increased, he framed more rules for the guidance of monks. As the monks started living together and interacting with the society at large, new situations and problems began cropping up. New rules had to be introduced of the old ones modified at every step and, as a result, a large number of rules and subrules were framed. Although Buddha himself allowed many exceptions to those rules, he always stressed that the morsels of food given in alms, robes made of rags taken from dust-heap, the dwelling at the foot of a tree, and the decomposing urine as medicine are the 'four resources for a monk; thus must he endeavour to live all his life. All else must be considered extra allowances.
Origin of Jain rules
Something similar occured in Jainism also. Being a monastically oriented religion, Jainism lays great stress on right conduct. Jain scriptures are overloaded with the finest details of right conduct, rules and regulations, possible pitfalls and penance for default. The principals scriptures, the angas, said to be the teachings of Vardhaman Mahāvir as recorded by his apostles, describe the basic tenets and fundamental precepts of conduct. But they do not describe the process of gradual modification as found in the Vinaya Pitaka. It seems that only a few important modifications and exceptions were allowed by Mahävir himself. Most of the alterations in rules occured later.
1. Mahāvagga, 1, 3, 4.

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The third section of the second part of Acaranga Sutra, (ācāra conduct), the most important among the angas, describes the five great vows (mahāvratas) with their twenty-five clauses, which are the bedrock of the mighty and complicated edifice of monastic rules. The Uttaradhyayana Sutra, which is considered the last sermon of Mahavir, contains more rules and regulations, the restrictions (guptis) and precautions (samitis)2 which help monks keep their vows.
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All the rules and subrules regarding food, clothing etc. were meant for the perfect and unbroken observance of the mahāvratas, with special emphasis on ahimsa or non-violence. There are some interesting exceptions. The general rule for the monk is that he must not touch greenery or step upon grass since it also contains life, which he has vowed not to injure. But, according to the Acaranga, 'the mendicant might stumble or fall down; when he stumbles or falls down, he might get hold of trees, shrubs, plants, creepers, grass or sprouts to extricate himself. It will be observed that in the final analysis this exception supports ahimsā inasmuch as on falling, the monk may injure other creatures, and on being hurt he may engage in unwholesome thinking related to pain, illness etc (raudra and ārta dhyāna), thus triggering a train of events not conducive to the ultimate goal.
=
A monk is debarred from leaving the place of his residence while it is raining. This is the general rule. But as an exception he may go out in rain for answering calls of nature.4 Forceful restraint of calls of nature is harmful for health and leads to mental unrest, which is undesirable.
Let us take another example. Observance of truth is one of the mahāvratas. In the Acaränga an exception is described thus: While going on a road, if a hunter or some such person with suspicious intention asks the monk whether he has seen any animal or human being around, the monk should first try to evade the answer and keep quiet. But if it is not possible to remain silent or if silence is likely to be construed as affirmation then although knowing, he should say that he does not know.'5
2. 'Uttaradhyayana Sutra', translated by H. Jacob in Jain Sutras' (Part 2) Sacred Books of the East Series, Vol. 45, Ch. 24.
3. Acārānga Sutra', translated by H. Jacobi in Jain Sutra' (Part 1) Sacred
Books of the East Series, 1980, II. 32. 11, p. 144.
4. Yogo Shastra Svopajna Vritti, 3.89, quoted by Upadhyaya Amarmuni Sri Kanhaiyalal 'Kamal', in Nisheeth Sutra III, Bharatiya Vidya Prakashana, Delhi 1982; p. 20.
5. Acārānga Sutra', op. cit., 2:1, 33, 129.

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Under the vow of non-stealing, monks as a rule cannot stay at a place without prior permission. But as an exception, if it is not possible to stay outside or in a forest, and if the monks reach an unknown village at night, they may stay at a suitable place at night and seek permission later.6 A monk vowed to practise chastity in thought, word and deed must not touch even a newly born female child. But there is this exception : he can catch hold of a drowning nun and pull her out to save her life.?
From the above illustrations it is evidence that the possibility of exceptions can never be denied and even the founders of monastic rules were conscious of this fact. It must, however, be noted that these exception pertain only to temporary situations. The monk is expected to revert to the practice of basic precepts as soon as the specific situation is over.
Later modifications in rules
Jain monastic rules in their pristine pure form are extremely rigorous. Only a few monks dare to observe them to the letter. These uncompromising ascetics are called Jīnakalpas. 8 They believe that the written word of the Tirthankar Mahāvīra must be honoured and followed to the letter, and that there is no scope in then for interpretation or explanation. They however forget that it is not the question of lack of faith in and disregarded for the written word of the Founder but the ability of the follower to practise them. The majority of aspirants, although possessing complete faith and having sincere desire and true aspiration to follow the path, are not sufficiently competence-physically or psychologically-for the most austere way of a literal observance of the law. Out of untempered zeal they were to practise the rigorous discipline they may break down physically or mentally and incur more harm than good. The later Acharyas, who had vast knowledge and lifelong experience of problems of spiritual life and the complexities of human nature, therefore proposed certain exceptions which were of an almost permanent nature. This led to the development of alternative modes of monastic life. Those who adopted the less rigorous path were called Sthavirakalpas. In contrast to
6. "Vyavahāra Sūtra', 8. 11, quoted by Upadhyaya Amarmuni, op. cit.,
p. 22. 7. 'Brihadkalpa Sutra', 6:7-11. quoted of Upadhyaya Amarmuni, op. cit.,
p. 23. 8. Pandit Dalsukha Malvaniya, Nisheeth Ek Adhyayana (Hindi), Sanmati
Jnana Pitha, 1959, p. 54.

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JAIN JOURNAL: Vol-XXXVI, No. 3 January, 2002 Jinakalpa or the solitary mendicant, the Sthavirakalpas lived in a community. Here we see an exception to the original rule itself becoming a rule. The acceptance of garments in place of nudity, as done by the svetambara sect, is the best example of this. Originally done for protection against cold and for social reasons, this exception led to the branching out of a major sect.
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Modifications in rules in the post-canonical period
As the monastic order (sangha) spread and began to play its social role, the leaders of the monastic community were faced with the conflict between upholding the original tenets on the one hand and the need to preserve the prestige and safety of the Sangha on the other. They tried their best to reconcile the spiritual welfare of the individual aspirant with the welfare of the Sangha, but at times they were forcedat the expense of the individual-to relax the rules in order to glorify the Sangha and to ward off danger to the monastic community.
In the post-canonical period, when Jainism spread to various parts of India including the South, monks were allowed to deviate from general rules according to place, time and situation. They resorted to magical practices and spells to demonstrate their prowess to kings whose goodwill mattered much for the survival of the Jain community.9 They even entered into politics and dethroned kings if it was profitable for the Jain community. Monks had to organize religious congregations and engage themselves in writing books. All these made relaxation of certain rules inevitable. At times even improper acts were permitted for the sake of the Sangha. A few examples may be cited.
A monk is prohibited from inflicting injury to a clay-image of an enemy after infusing life into it with the help of incantations. But he was allowed to do so if the person concerned was an enemy of the Sangha. 10 Once a group of monks had to pass the night in a forest infested with wild beasts. An exceptionally robust monk was deputed as a guard. The monk on duty killed three tigers and saved the Acharya and others. His act, though blatantly against the vow of ahimsā, was not condemned. According to another exception, monks were permitted to take recourse to violence, if need be, to protect nuns.
9. S.B. Deo, History of Jain Monachism (from inscriptions and literature). Deccan College Dissertation Series, No. 17, Deccan College Research Institute, Poona, 1956, p. 438.
10. Nishcetha Gatha', 167, quoted by Malvania, op. cit., p. 59. 11. Malvania, op. cit., p. 59.

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These are extreme illustrations, but they highlight to what extent changes in basic concepts can occur in the course of history. Mahāvir was prepared to and actually did undergo untold suffering inflicted by an enemy, without resisting. But his monastic followers resorted to the common dictum for the laymen that an enemy of Dharma (atatāyi) must be punished. It also demonstrates the fact that a stage comes when the welfare of the Sangha and the propagation of the Faith become more important than the personal salvation of the individual. The individual does not then hesitate to do something for the Sangha which he may never do for himself. His act is justified on the ground that the Sangha is essential for the propagation of the only right path. Such acts also suggest the belief that the ends justify the means, as against the basic ethical postulate that means are as important as the ends.
in spite of such unusual exceptions, the moral conduct and character of the monks on the whole remained good. 12 But it is obvious that such relaxation cannot be conducive to any permanent good. Monks gradually started relaxing rules on the false pretext of serving the Sangha. Overemphasis on catering to the religious needs of laydevotees led to the entaglement of monks in secular matters. They started living in permanent dwellings (caitya-väsa) with the associated ills.
To summarize, the basic rules laid down by the first founders of the Jain monastic order underwent change in a stepwise manner. Initially, the founders themselves postulated some important exceptions for specific situations. The subsequent heads of the Order laid down some exceptions for the larger section of less competent aspirants which became an alternative but equally valid path for the majority. The next stage was marked by exceptions introduced for the propagation, glorification and welfare of the monastic order, the Sangha. In the final stage, changes of such magnitude occured in the monastic conduct that a reform was called for. This is not the story of only Jain monasticism, but is true of the monastic communities of other religions too.
II
UTSARGA AND APAVADA
The brief historical survey presented above warrants a deeper study into the concept of rules and exceptions in a monastic system. In Jainism the technical terms used for them are Utsarga and Apavada. 12. Deo, op.cit, p. 439.

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Utsarga is a general rule or precept, and Apavāda is a particular rule or exception. In terms of ethics, Utsarga represents the absolute, ideal, inviolable aspect of the moral code, while Apavāda represents the relative, practical and flexible aspect. In any healthy ethical system, both are essential. They balance and complement each other.
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Definition
Etymologically, Utsarga means leaving, abandoning. Hence the word generally denotes a prohibitory or inhibitory law. 13 The injunctions fall under Apavāda. Utsarga deal with the 'don'ts', while Apavāda deals with the 'dos'. The path of a Jain ascetic is essentially one of renunciation and strict restraint (samyama). The five great vows (mahāvratas) are by their very nature prohibitory. They can be observed faithfully only by the avoidance of Vitarkas, 14 ie their opposite tendencies violence falsehood, stealing, lust, and possessivenesscommitted, caused or approved, and mild, moderate or intense. The whole of Jain ascetic conduct consists in strict avoidance of every shade of these evil tendencies in thought, word and deed. Thus there have arisen innumerable rules dictating what a monk must not do.
According to Acharya Haribhadra, Utsarga is the right conduct. with regard to procurement of food etc, followed by a competent aspirant when conditions of time and place are favourable. On the other hand, Apavada is the apparently imperfect conduct performed by a less competent aspirant under unfavourable circumstances, but with the full awareness (yatana-pūrvaka) of this fact and with the same ultimate end in view. Jain Acharyas consider both Utsarga and Apavada equally important. Overemphasis on any one is not conducive to greatest spiritual gain and is decried as lopsided (ekāntika) view which is against the basic teaching of Mahavir, who always stressed the multifaceted view of reality (anekāntavāda). No rule or exception is good in the absolute sense. It is always relative and valid with reference to the place, time, prevalent conditions, and attitude of the individual (desa, kāla, dravya, bhava). The important point is that both are means for the attainment of the common goal, ekārtha-sādhana, and a judicial combination of the two leads to optimum spiritual gain and makes the path easier. Both are paths; if Utsarga is the highway, Apavāda is the byway or diversion taken to overcome an obstruction. This means that although Apavāda does not contradict Utsarga, it can neither replace nor violate the fundamental nature of Utsarga.
13. Malvania, op. cit., p. 54.
14. Yoga Sutras of Patanjali, II. 34.

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When and how long?
Utsargas are the general precepts and must be always followed by all. They cannot be given up permanently and even when they are bypassed occasionally, there must be valid reasons for doing so. Medicines are used only when there is some ailment and are discontinued after you are cured. Similar is the case with Apavādas. If a monk resorts to exceptions under special situation but does not revert to the rules after the situation is over, he is either insincere or has a wrong concept of rules and exceptions. An aspirant must, therefore, be extremely cautious so that he is not deodorized by his subtle desires which may urge him to take permanent shelter under the exceptions. The minimum possible exception must be made only for the shortest period of time and that too when no other alternative is available, because there is always the danger that one may want to resort indefinitely to exceptions to suit one's convenience. Those who have neither the sense of proportion nor the knowledge of the limitations of exceptions fall headlong like a ball rolling down a staircase. For such people exceptions are never a help but hindrances. The real spirit of an exception is well-demonstrated in the following story."
15
During a prolonged famine, a learned monk wandering in search of food came across a group of people sharing a common meal. When he begged for a little food they told him that the food was unfit for consumption by a monk because it was impure (ucchiṣṭa). The monk cited the scriptural exception that during a calamity such restrictions do not apply and said he would accept the impure food. After eating, however, he refused to drink water, saying that it was impure! He explained that when he had begged for food he was dying of hunger and there was no immediate possibility of getting pure food approved by scriptures. So he made the exception. But now he was no more dying of hunger and could wait for pure water which could be had elsewhere. Why should he then break the rule for water?
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Similar precautions must be observed while relaxing the rules for the welfare of the Sangha. Such relaxations may not prove spiritually detrimental if the spirit of renunciation and total dedication to the fundamentals of monastic life are kept alive. In the absence of these, even the strictest observance of rules may be nothing more than lifeless pretention or mere ostentation.
15. 'Upadesha Pada', 784, quoted by Upadhyay Amarmuni, op. cit., p. 3.

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Tests for validity of exceptions
An exception made without valid reason is technically called darpapratisevana and the one made with valid reason is called kalpapratisevanā.17 The ultimate test of validity is whether a specific course of action, a rule or an exception, conduces to the ultimate goal of liberation or not.
Right Faith, Right Knowledge and Right Conduct are the three pillars of Jainism. Since all the three are interrelated, any Conduct which goes against Right Knowledge and Right Faith cannot be considered Right. Those exceptions which neither go against Right Faith nor in the long run obstruct Right Knowledge fall under the category of kalpa-pratisevanā. Exceptions in the rules of procurement of food during famine etc. fall under this category.
Another test of valid exception is ahimsā. Before making an exception a monk must carefully consider whether the particular exception would lead in the long run to greater ahimsā or not.
It must be understood that these tests also apply to basic precepts or rules. Under unusual situations, when observance of rules is neither possible nor in any way beneficial, dogmatically sticking to them would fall under darpa-pratisevanā. But it is always safe to follow the rules, since it is the natural way, the royal road. The path of Apavāda or exceptions is difficult like walking on the razor's edge and, though apparently easy, is beset with great dangers. Only a person well-versed in scriptures, the rules and subrules of monastic conduct, and having a good knowledge of the variables governing the exceptions, can prescribe or practise exceptions safely. Time, place, specific situation, and individual strength and temperament are the variables. Since such extensive knowledge of the canonical texts and the variables is not possible for all, the Acharyas have laid down rules and exceptions in detail for the guidance of those who lack such knowledge. Ultimately, the individual is the best judge of the path to be chosen, and much depends upon his discrimination and sincerity,
Conclusion
Rightly has it been said : 'An exception proves the rule'. Rules and exceptions are the obverse and reverse of the same coin. Under certain
16. Upadhyaya Amarmuni, op.cit, p. 9-10. 17. Malvania, op.cit., p. 55-56.

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situations, exceptions itself becomes the rule. Both are meant to lead the spiritual aspirant beyond all rules. They are the hedges protecting the tender plant of spiritual life. Once the plant is grown, hedges are no more requred. On the attainment of spiritual maturity an aspirant no more remains bound by prohibitory or injunctory laws, but spontaneously performs the right action according to time, place and situation. He never takes a wrong step.*
This article is reprinted here by the courtesy of the editor Vedanta Kesari 1990, p. 450ff. We are very grateful to the editor for allowing us to reprint this valuable article for our Journal.

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ĀCĀRĀNGA
The Crest-Jewel of Jain Scriptures
SWAMI BRAHMESHANANDA
Jain scriptures are called śruta, sūtra or more popularly agama. It is believed that they embody the teachings of Tirthankara Sri Mahāvīr imparted to his first apostles, the Ganadharas. This transmission of spiritual wisdom commences when Indrabuti Gautama, the first and the foremost Ganadhara, after duly saluting the Lord asks a question: 'Kim tattam, What is the essence of beings?' Lord Mahāvīr replies: 'Uppannei va, vigamei vā, dhuvei va, Everything takes birth; everything perishes; everything is permanent.' This answer is called tripadi, threefold, on the basis of which twelve principal scriptures of Jains, called Angas, have been composed.1
The Angas are generally in the form of a sermon in which the narrator begins by saying: 'I have heard thus.' It is believed that the narrato is Sudharma Swami, one of the eleven apostles who were present during the dialogues between the Lord and Gautama. He later narrated it to his disciple, Jambu Swami.
Besides the Angas, Uttaradhyayana [believed to be the last sermon of Lord Mahavir] and Dasavaikālika [composed by Arya Shayyambhava, the fourth Acharya after Sudharma Swami) are highly rated and widely studied by all monks. Kalpa Sutra, the life of Lord Mahāvīr, is also widely read.2
1. The twelve angas are: (1) Acaranga (2) Sütrakṛta (3) Sthāna (4) Samavāya (5) Bhagavati (6) Jñata-dharma Katha (7) Upāsaka Dasa (8) Anta-kṛta Dasa (9) Anuttapapaitika (10) Praśna Vyakarana (11) Vipaka and (12) Dṛṣṭivāda.
2. Jain scriptures are classified variously. The earliest classification divides them into anga-pravista and anga-bahya, 'the latter being further subdivied into avaśyaka and āvaśyaka-vyatirikta.
According to another, later but more popular, clasification there are six groups (1) 12 angas (2) 12 upangas (3) 6 cheda sutras (4) 4 mula sūtras (5) 2 cülika sütras and (6) 10 prakimakas.

From the standpoint of subject-matter they are divided into four anuyogas: (1) Caranakarananuyoga deals with the rules and regulations governing the life of the Jain ascetic. (2) Dharma-Kathanuyoga has mythology,

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Jain scriptures are in Ardhamägadhi or Prakṛt, which was the language of the common people at the time of Lord Mahāvīr. Hindi and English translations of the important scriptures are now available.
The Acārānga
The Acaranga Sūtra is the most important of the Angas. Written in ancient Prākṛt, it is considered the oldest Jain scripture extant. It consists of two books called Śruta-skandhas which differ in style and the manner in which the subject is treated. The sub-divisions of the second book are called cius or appendices. It is believed that only the first book is really old and contains the authentic teachings of Lord Mahāvir, while the second one has been added to it at a later date.
Synopsis of the contents of the Acaranga
The first book has eight chapters and lays down the philosophical precepts and psychological reasons for moral conduct of an ascetic. The first chapter of the first book is called 'Sastraparijñā', the Knowledge of Weapons [of violence]. Weapons may be physical or, more important. mental. By these are meant the misconceptions and motives, prompted by which violence to six types of beings is committed. Parijñā is twofold: comprehension and renunciation. The subject of the first chapter, therefore, is comprehension and renunciation of everything that hurts other beings.
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The second chapter is entitled 'Loka-Vijaya', the Conquest of the World. Father, mother, wife, children, wealth etc. constitute the external world of an individual. But there is also an internal world made up of attachment, aversion, love, hatred, desires, and ego, and the real conquest consists in overcoming these evil tendencies. This is the central theme of the second chapter.
The third chapter called 'Sitoṣṇiya', Heat and Cold, urges an aspirant to forbear with patience and equanimity all obstacles which inevitably come in the spiritual path in the form of favourable (sita) and unfavourable (usna) physical and mental circumstances. It also deals with key-concepts like lack of vigilance (pramāda), attachment. and the four kaṣāyas, viz., anger, egoism, deceit and greed.
religious stories, parables etc. (3) Ganitanuyoga is associated with calculations of time, duration of cycles etc. (4) Dravyanuvoga deals with philosophy, metaphysics, logic etc.

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The fourth chapter is 'Samyaktva', Righteousness. Non-violence is the essence of righteousness, and faith, knowledge and conduct which conduce to non-violence constitute the true path to righteousness. Having thus defined righteousness, the author proceeds to discuss the concepts of asrava and parisrava. The means by which one falls into the bondage of Karma are called äśrava, and those which help one to get rid of it are called parisrava.
'Lokasara', the Essence of the World, is the title of the fifth chapter. Self-control and abstinence from indulgence in sense-pleasures is the true essence of one's life. After describing the ill effects of lust and greed, the author urges the aspirant to practise self-control, be vigilant and relinquish possessions. The chapter ends with a poetic description of a free soul.
The principle of removal of the impurities caused by past Karmas is called dhutavāda, which forms the subject-matter of the next chapter called 'Dhuta', Cleaning. Giving up attachment to friends and relatives, to one's physical body and belongings, to name, fame and prosperity, and relinquishing all actions prompted by desire and selfishness these are the means by which the desired purgation can be achieved.
The seventh chapter called 'Mahāparijñā' is now extinct.
The eighth chapter called 'Vimokṣa', Liberation from Bondage, lays down detailed rules of conduct for monks with regard to food, clothing, treatment during illness, protection from heat, cold and rain, as also the manner in which they should behave with monks having different outlook. It also advises monks, weakend by old age and no longer able to bear the rigours of monastic life, to reduce their diet and finally give up the body while fasting with courage and equanimity.
The last chapter called 'Upadhana Śruta', the Pillar of Righteousness, describes the superhuman austerities, the glorious sufferings and forbearance of Lord Mahavir. It serves well to illustrate and set a high example of a true ascetic's life.
The second book consists of four chapters called cūlas. The first and second culas describe food, clothing, utensils etc. of a monk and lay down elaborate rules and regulations for his day to day life. The third culă contains the life of Lord Mahavir. The latter part of the third cūlā deals with the five great vows with their twenty-five clauses. The fourth part has twelve verses eulogizing the monastic ideal.

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BRAHMESHANANDA:ACARANGA The Philosophy of the Ācārā nga
Self-enquiry, the beginning of spiritual life. Although the Acāranga is not a philosophical treatise, it contains enough material to form the basis of a coherent philosophical system of thought. It begins on a high philosophical note with an enquiry into such fundamental questions as to who one is and where one comes from. 'Some do not know whether their soul is born again and again or not, nor what they were formerly, nor what they will become after death' (1.1.1). This enquiry into the nature of the self is stressed as the mother of all knowledge in the Acaranga. It is said : samsayam parijānato samsāre parinate bhavati, 'One conversant with this doubt knows the nature of the world' (1.5.1). This spirit of enquiry and thirst for knowledge are very different from doubt and wavering faith. 'He whose mind is always wavering does not reach Samādhi' (1.5.6).
But the subtle spiritual truths regarding one's soul, its past and future lives, cannot be known by ordinary means. They are known through one's own supersensuous perception or through the words of an enlightened seer (1.1.1). Such knowledge makes one 'a believer in soul, believer in the world, believer in Karma and believer in selleffort' (1.1.1). Thus, the preliminary doubt leads to this foursold faith which is the basis of the principle of ahumsā.
Ahimsā, the eternal law. Ahimsā, non-violence, is the central theme of the Ācārānga. The subtle and detailed analysis of the tendency to injure other beings, factors responsible for aggression and violence, and their ill effects on the individual and society, are discussed in such details as are not to be found elsewhere. The Acārānga forcefully advocates the principle of Ahimsā and attempts to deepen the sensitivity or individuals to the suffering of others so that a social order free from violence can be established. It stresses the fact that the existence of no creature can be denied simply because it is low in the scale of evolution.
The Arhats and the Bhagavatas of the past, present and future, all say thus, speak thus, declare thus, explain thus : all breathing, existing, living, sentient creature should not be stain, nor treated with violence, nor abused, nor tormented, nor driven away.
This is the pure, unchangeable, eternal law (dharma) which the wise ones, who have understood the miseries of the world, have declared... (1.4.1)

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According to the Acārānga, there are six classes of living beings. There are numberless lives or Jīvas, not only embodied in animals, men, gods, insects and plants, but also in the four elements, earth, water, fire, and wind. The lives in these four elements, though unable to express themselves, do feel pain, 'as somebody may cut or strike a blind man [who is unable to see]' (1.1.2). No suffering should be inflicted on any of these creatures. The reason is that 'all beings are fond of life; they like pleasure, hate pain, and shun destruction; they like life and long to live' (1.2.3). All living beings are interconnected. None can hurt anyone without hurting himself.
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Whom thou intendest to kill is none other than thee. Whom thou intendest to tyrannize over is none other than thee. Whom thou intendest to torment is none other than thee... The righteous man who has grasped this basic truth does not therefore kill, nor cause others to kill. He should not intentionally cause the same punishment for himself (1.5.5).
Why and how do men inflict injury on other creatures?
In the world these are all the causes of sin (karma samārambha) which must be comprehended and renounced. About this the revered one has taught the truth: For the sake of the splendour, honour and glory of life, for the sake of birth and death, and final liberation, for the removal of pain, all these causes of sin are at work, which are to be comprehended and renounced (1.1.1).
There are two more definitions of Dharma found in the Acārānga. Dharma is, it says, equanimity (1.5.3). In another place it is declared that following the commandments of the Lord is the highest Dharma (1.6.2). It may not always be possible to grasp the profound significance of the Lord's teaching. Hence this statement.
Self-Conquest. While the Acārānga emphasizes right conduct, it spares no pain to explain the psychological reason behind it and the need for the conquest of mind before physical restraint or austerities can be fruitful. The author forcefully assets:
I have heard and experienced this in my innermost heart : freedom from bondage is in your innermost heart (1.5.2.).
Man, thou art thy own friend, why wishest thou for a friend beyond thy self? (1.3.3).
True renunciation consists in giving up attachment and the idea of ownership or my-ness. 'He who, ceasing to act, relinquishes

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possessiveness, relinquishes possessions. That sage has indeed seen the path who has no sense of ownership' (1.2.5).
Hence the scripture exhorts an aspirant to purge his mind of all desires and willing. 'O wise one, reject hope and desire [and willing]; you have yourself kept this thorn in your heart and [hence you] suffer' (1.2.4). And it is but natural that a person running after pleasures would suffer and cause suffering to others.
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Pleasures are difficult to reject, life is difficult to prolong. That man who loves pleasures is certainly afflicted [by their loss), is sorry in his heart, leaves his usual ways, is troubled, suffers pain (1.2.5). Those who are impatient for enjoyment cause great pain to [creatures] (1.1.2). Many are attached to something in the world-be it little or more, small or great, sentient or non-sentient. Thus some incur great danger. Desirous of pleasures they heap up Karma (1.5.2).
Need for vigilance. Therefore a spiritual aspirant must be extremely careful in his conduct. Lord Mahavira specially warns his disciples to guard against pramāda, which means loss of vigilance. Another expression often used is murchā, living in an illusion of happiness created by favourable circumstances, oblivious of their transitory
nature.
Thus spake the hero. Be careful against this great delusion. The clever one should have done with carelessness by considering death in tranquillity, and that the nature of which is decay i.e. the body. These pleasures, look! will not satisfy thee (1.2.4).
Carefully abstaining from pleasures and ceasing from bad works he is a hero who, guarding himself, is grounded in knowledge (1.3.1).
Thus understanding [and renouncing] acts, a man who recognizes the truth, delights in nothing else (1.2.6).
He who conquers one, conquers many, and he who conquers many, conquers one... Faithful to the commandment, such a man is without danger from anywhere. There are degrees of injurious acts, but there are no degrees of control (1.3.4).
Conversely, the Acaranga is replete with denunciation of careless aspirants and points out in unmistakable terms the danger to which those lukewarm monastics are exposed who, after accepting the way of life; indulge carelessly in contrary acts. Some practise that which is not instructed. Some, though instructed, do not practise it. Let that not be your case' (1.5.6).

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The Nature of the free soul. The sage following the right path ultimately becomes liberated from the cycles of birth and death. Words fail to describe his state.
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All sounds recoil thence, where speculation has no room, nor does the mind penetrate there. Alone, he is the knower of that which is without support. [The liberated soul] is not long nor short nor round nor triangular nor quadrangular nor circular; he is not black nor blue nor red nor green nor white; neither of good or bad smell; nor bitter nor pungent, nor astringent nor sweet; neither rough nor soft; neither heavy nor light; neither cold nor hot; neither harsh nor smooth; He is without body, without resurrection, without contact [of matter], he is neither feminine nor masculine nor neuter;
He perceives, he knows, but there is no analogy; its essence is without form; there is no condition of the unconditioned.
There is no sound, no colour, no smell, no taste, no touch-that is all. Thus I say (1.5.6).
Conclusion
The tone of authority and lack of ambiguity in the above quotations from the Acaranga are specially to be noted. At the end of every section we find the commanding expression: Thus I say'. Throughout we find the injunction pāsa, 'look', meaning, listen attentively, be an observer of your mental modifications, ponder deeply on what is being said, and practise it in your life.
It is not possible to present here all the spiritual gems stored in the treasure-house of the sacred books of the Jains. A work called Isibhāsiya or Rṣibhāṣita, however, deserves special mention. From the language, style, contents and the composition of its verses it appears to be a work of 3rd or 4th century B.C. and later only to the first book of the Acaranga. In it a number of non-Jain Rishis like Asit-devala, Uddalaka, Angirasa, Nārāyaṇa, Vidura, Aruņa, Nārada and Dvaipayana are respectfully mentioned. Since sectarian bias generally enters into religion after it is organized, this religious catholicity of sibhāṣita is noteworthy and is a definite proof of its antiquity. Its study may help one to get a glimpse of the purest and the earliest form of Jainism, and its relation with Upanisadic thought.
The Acaränga is a holy scripture of the highest order and is the revealer of transcendental truths and eternal universal laws. Every sutra, every fragment of its sentences, every quarter of its verses, must

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be deeply meditated upon. All are free to dive deep into the ocean of the Jain scriptures and collect as many pearls as they can.*
Bibliography
1. F. Max Müller, The Sacred Books of the East, [Oxford University Press] Vol. XXII.
2. Ayāro (Rajasthan Jain Vishva Bharati, Lanadu).
3.
Hiralal Rasiklal Kapadia, A History of the Canonical Literature of the Jains (1941).
4.
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Kamalchandra Sogani, Acārānga Cayanika (Jaipur Prākṛt Bhārati Academy, 1987).
This article is reprinted here by the courtesy of the editor The Vedanta Kesari 1988, p. 452ff. We are grateful to the editor for allowing us to reprint this valuable article for the Journal.

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RELEVANCE OF TWELVE VOWS
IN MODERN CONTEXT
JAGDISH PRASAD JAIN "SADHAK"
A Jain householder is enjoined to practise twelve vows, five anuvratas (abstentions), three gunavratas (augmenting or supporting vows) and four sikṣāvratas (self-disciplinary practices).
The five ethical vows are ahimsā (non-injury to living beings), truthfulness, abstention from stealing, sex-fidelity and parigraha parimāṇa vrata or the vow of setting a limit to the maximum wealth or worldly objects one would possess. These five-fold code of morals constitutes a simple code of conduct. Its reasonable observance (anuvrata) would leave no scope for the application of the penal code of any civilized country. They thus form the real basis or foundation of social reconstruction. In talking about the observance of these rules of conduct in their strictest sense (mahāvrata), Jainism has shown the path of unlimited independence and development of an individual to the highest stage, even to attain salvation or mokṣa.
While all the five vows are of great importance for individual and society, two of them- ahimsa and parigraha parimana-deserve special
mention.

Ahimsā
The Jaina concept of ahimsa and "live and let live" is most comprehensive as it precludes all types of injury, physical (killing, wounding, etc.), mental (harbouring ill feeling towards others-it disturbs the equanimity of one's soul even though no harm to others may actually follow), or in words (harsh words) and whether committed by oneself, commissioned or consented to, and applies to all living beings, including animals, insects and even immobile unisensory beings-earth, fire, air, water and vegetable-bodied beings which are said to possess four vitalities, viz. sense of touch, energy, respiration, and life duration. In the absence of ahimsa, maitri (fellow feeling) and the principle of reciprocity (parasparopagraho jivānām), it will not be possible to let or have healthy social interaction. This mighty moral standard of ahimsā has to be followed by everyone according to his

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status in different walks of life. For the men of the world, who have to earn their livelihood, maintain their families and organize civic life, it is only the intentional and deliberate injury to life (sankalpi himsā) which is prohibited.
The injury involved in everyday pursuits of life such as sweeping, cooking, etc. (ārambhi-himsā), in the discharge of occupational duties such as agricultural operations, transport, etc. (udyogi himsā), and in self-defence, i.e. safeguarding life and property (virodhi himsā), are considered unavoidable. Where injury cannot be avoided, it should be kep at its minimum.
Parigraha Parimana
dinate
Parigraha parimana (voluntary limitation of personal property) by which a person is required to fix beforehand the limit of his worldly belongings is also very important for the economic health, social peace and peaceful coexistence among nations. Inordinate longing for worldly goods and undue accumulation of wealth in individual hands is neither good for the individual (as it deprives him of contentment and happiness and prevents spiritual harmony and peace in life) nor for the society as it leads to social crimes and conflicts of various kinds. In our scriptures, parigraha is defined as mūcchä parigraha, in other words, it is the attachment, greed, unbridled desires or the lust which is parigraha, not the things or goods themselves.
atual bar deprive Calth in
Guņavratas
The practice of the five vows is further strengthened by the three augmenting or supplementary vows (gunauratas) and four selfdisciplinary practices (siksāvratas). The former consist in the sincere attempts (on the part of an individual or a nation, as the case may be) to confine one's egoistic worldly activities to limited periods and spheres. Intentions for boundless expansions must be progressively checked (digurata and deśavrata). In Deśavrata, the sphere of one's activity is still further limited from day to day for specific places and for fixed periods within the larger field fixed in the digurata.
Another vow is anarthadandavrata, i.e. limiting activities having no need or purpose, refraining from idle thoughts and purposeless evil likely to cause injury to others. It consists in avoidance of needless injurious activities. One (a nation or an individual) is asked, inter alia, to desist from apadhyāna (thinking ill of others), Papopadesa (selfish propaganda, stories of violence, cruelty to living beings, swindling,

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etc.), himsādāna (supplying others with means of violence, weapons, etc.). In addition to these, one is asked to desist from duhśruti (writing exciting literature, including propagandist that defile the mind, e.g. stories of indulgence, crimes, hatred, possessiveness, irrationalism, aversion, attachment, lust, obscene words and gestures, etc.) This abstension is indeed of extreme relevance and importance in modern times. Moreover, one should also abstain from pramadacharya (needless negligent acts, involving digging of earth, spilling water, lighting fires, disturbing the atmosphere and chopping and damaging plants and trees, thereby committing violence and harm to plant life and environment). Anarthdanḍavrata is thus most essential for the conservation of natural resources (water, earth, and plants), environmental protection, maintenance of universal ecological harmony and balance and peaceful coexistence of man, animal and nature, including plant life.
Śikṣāvratas
Of the sikṣävratas or self-disciplinary practices or educational vows, bhogopabhoga parimāņa and atithisamvibhaga are essential for individual welfare, social harmony, and world peace. The former consists in a willing practice on the part of a nation or an individual to limit its enjoyment of world's goods and lessen their extent progressively, thereby avoiding insatiable craving for gratification of senses leading to runaway consumerism which is having serious harmful consequences for the health, well-being and peace of individual and society. Constant craving for the venom (of sensual enjoyment), dwelling upon pleasurable experiences of the past, abandoning oneself to the sensations of pleasure at the time of indulgence, cherishing instatiable craving for gratification of senses in the future and going through sensuous experiences in the imagination, - these are called the five transgressions of the bhogopabhoga parimana vrata. (Śloka 90 of Ratnakranda Shravakachara by Acharya Samantbhadra).
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The virtue of atithisamvibhaga is more positive and requires that one-instead of gaining by the fact that others are needy to whom a supply of things they want would be profitable (thereby indulging in exploitation, profiteering, black marketing, etc.)- should gladly divide the things one has along with others, especially with those who are deserving and needy.
The other two sikṣāvratas and samayika and prosadhopavāsa vows. Samayika entails refraining from the commission of the five kinds of sin (injury to others, falsehood, theft, unchastity and insatiable craving

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or having no limits to material possessions) in all respects and altogether for a particular period of time everyday, with his mind, speech and body, in any of the three ways, i.e. krita (committing these sins onesell), kārita (commissioning some one else or getting these sins done by others) and anumodanu (consenting to these sins or evil deeds being performed or done by others). The prosadhopavāsa vow enjoins a person to undertake occasional fasting for the purification of one's body and soul. During the days of fasting one is required to abstain from all kinds of sins and evil deeds in all respects, and spend time in study, meditation, etc.
Thus, we can confidently say that the observance of twelve vows is of great importance not only for ensuring peace and happiness of the individual but also in promoting social well-being, social harmony and world peace. Their significance in modern times is indeed remarkable.

onal Use Only

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HARIBHADRA'S ṢADDARŚANA SAMUCCAYA :
VERSES 81-84: A STUDY
RAMKRISHNA BHATTACHARYA
Humour is not a strong point of ancient Indian philosophers, or philosophers in general. Excepting some sharp repartees, ingenious ironies and downright abuses, humour proper is seldom to be met with in philosophical works. One notable exception is the parable of the wolf's footprint. In what follows we propose to discuss it in some detail. The parable originated most probably with the Carvākas and was quite well known in the Jain, Buddhist and Brahminical circles.
The first allusion to the parable occurs in the Mahabharata, Santiparvan, Mokṣadharma-parvādhyāya.1 Bhisma tells Yudhisthira that the acquisition of righteousness (dharma) and wealth is the direct object of a Ksatriya (one born in the warrior caste) and one should not get involved in deciding what is righteousness and what is not, for noone has seen their results. So it is as useless as the discussion about the wolf's footprint :
adharmo dharma ityetad yatha vṛkapadam tathā
Nilakantha (seventeenth century CE) in his commentary left the word, vṛkapadam unexplained, presumably because he did not know the parable behind the simile. He wrote, "As the judgment regarding the footprint on the ground-whether it belongs to a wolf or a dog or a leopard-is futile, so is the judgment whether something contributes to righteousness or to its opposite."2
An earlier scribe fared no better. Baffled by the word, vṛkapadam he 'emended' it to read vrkṣaphalam, 'fruit of a tree'. Vädiraja (fourteenth century) in his commentary on the Santiparvan, explicated it accordingly: etad anayoh phalam vṛkṣaphalam yathā tathā kālāntare drsyate, The fruit (result) of these (righteousness and its opposite) is seen, like the fruit of a tree, at a different time.'3
Although the parable was known right from the first centuries of the Common Era and attributed to the Lokayatikas by the sixth century,
1.
2.
3.
Mbh., Crit. ed., 132. lef-2ab; Vulgate ed., 134.2.
Mbh, Vulgate ed., p. 1505.
Quoted in the Crit. ed., p. 696n.

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we have to wait for Somatilakasüri (fourteenth century) and Gunaratna (fifteenth century) to learn the parable itself.4 Both were commenting on a verse in Haribhadra's Saḍdarsanasamuccaya (SDSam) (eighth century). S. (Somatilaka) takes the following reading:
etävän eva loko'yam yāvān indriyagocaraḥ/ bhadre vṛkapadam pasya yad vadanti bahuśrutāḥ//5
This world consists of only as much as is within the scope of the senses. What the vastly learned ones speak of (as true) is but similar to (the statement) 'Oh! Blessed one! Look at the footprint of the Wolf!'
He then explains it as follows:
For those chatter-boxes who accept the validity of inference, verbal testimony, etc. and seek to establish pleasure and pain in the forms of heaven and hell, etc. to be achieved through the agencies of virtue and vice, and never cease in their efforts, an illustration is cited: 'Oh! Blessed one! Look at the footprint of the wolf! Thus, for example, a certain person, after drawing with the movement of his own fingers, the shape of a wolf's footprint on the layer of dust made even by a very gently blowing breeze, said to his wife, who had become eager to see the footprint of a wolf, 'Oh! Blessed one! Look at the footprint of the wolf !'6
G. (Gunaratna) narrates the parable in greater detail :
Here is a traditional story. Once there was a man, his mind deeply inculcated with ideas advocated by the nastika (heterodox) doctrine. But his own wife had her mind deeply rooted in the āstika (orthodox) doctrine. Very diligently, every day, he tried to convince her with arguments set forth in his own system. But as she was not convinced, (he hit upon a plan) and thought to himself, she will be convinced by this process.' So thinking, in the later part of the night, he went out of the city along with her, and said to her; 'Oh! Blessed one! In this city there live some people who maintain that inference has validity in respect of imperceptible things, and they are held as men of great wisdom by ordinary people. But just mark their dexterity in the matter of critical judgement.'
135
Then starting from the city-gate up to the junction of the four roads, on SDSam (H), on v. 81, p. 452f.
Ibid.
4.
5.
6. I have quoted the translation of S. 's and G. 's commentaries from C/L, pp. 258ff with minor changes. S. 's commentary appears there in the name of Manibhadra's, presumably following Damodar Lal Goswami's edition of SDSam (H) (Benares, 1905). However, Dalsukh Malvania in his Preface (prastāvanā) to M.K. Jain's ed. of SDSam (H) has shown that the author of Laguvṛtti was Somatilakasūri, not Manibhadra (p. 21).

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the main thoroughfare where the mass of dust had been made even by the breeze blowing gently, he made footprints of the wolf on the mass of dust, on both sides of his own body, by pressing upon the three fingers joined together of both his hands. Then in the morning, finding those footprints, a large crowd gathered on the main thoroughfare. The men of great wisdom who also arrived there said to the people: 'As the footprints of the wolf cannot be explained otherwise (it is to be concluded that) at night some wolf must have come here from the forest.'
So the man, finding them speaking such terms, said to his wife : 'Oh! Blessed one! My beloved one! Look at, consider, the case of these footprints of the wolf!'
This explains the verse in all respects. It should be noted that S. speaks of one footprint only (as the verse employs the singular form, vṛkapadam), but G. refers to the footprints (vṛkapadani) made by the husband. But the reading that G. adopted contained abahuśrutāḥ, 'not vastly learned'. However, he also knew of the variant reading, bahusrutäh. Thus he wrote:
If the reading accepted is 'what the vastly learned ones say', etc. then the implication is to be explained as, 'they are vastly learned only according to popular belief (and not in reality).'
S. explained the significance of the verse as follows:
What is the implication? Just as her skilled lover fulfilled her desire for seeing the footprint of a wolf-she, being an artless lady, was unaware of the real fact-by deceiving her only with the mark made by his fingers, so also these people-knaves in the garb of the pious, and bent upon only cheating others- and ordinary people, by somehow convincing them of the infallibility of certain inferences and verbal testimonies, into the dilemma of what is to be eaten and what is not, who is fit for copulation and who is unfit, what is desirable and what is to be avoided, etc., by enticing them away with the hope of enjoying pleasures to be attained after reaching heaven, etc. and produce blind faith in pious acts.
The two versions (S.'s and G.'s) differ on a number of points, viz. (a) S. refers to the parable as 'an illustration' (dṛṣṭänta), G. calls it 'a traditional story' (sampradaya) as well as 'an introduction (upadarsana) to a dṛṣṭānta.'
(b) S. does not refer to the man as a nāstika as G. does, he calls him 'a skilled lover' (vidagdha ballabhah).
(c) S. does not mention any occasion for drawing the wolf's footprint other than the wife's interest in seeing it.

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(d) In S.'s version only one footprint drawn on dust suffices whereas G. mentions several.
(e) The last hemistich of the second line is left unexplained by S. (f) S. refers to the woman as 'an artless lady' who was deceived by her lover: G. describes her as an astika (orthodox) who had to be convinced by her husband with the help of a suitable demonstration.
Let us now look at the verse in the chronological order of its appearance (with variants, as usual).
7.
(g) S. does not explicitly relate v. 81 to the next verse which G. does.
Bhāvaviveka (fifth/sixth century CE) was the first to quote this verse in his commentary on the Madhyamakaśāstra. Restored to Sanskrit it reads:
8.
137
yavan indriyagocaraḥ purusaḥ etävän eva/
bhadre bahusrutāḥ ya vadanti te vṛka-(pada) cihnavat //7
Fortunately enough, we have the original Sanskrit verse in Candrakirti's Prasannapada (sixth century CE):
'Man consists only of as much as is within the scope of the sense. Oh ! Blessed One! what the vastly learned ones say is like the footprint of the wolf.'
etāvāneva puruṣo yāvān indriyagocaraḥ/
bhadre vṛkapadam hyetad yadvadanti bahuśrutāḥ//8
'Man consists of only as much as is within the scope of the senses. What the vastly learned ones speak of (as true) is but similar to (the statement). 'Oh! Blessed One! This is the footprint of the wolf."
This is most probably the original reading of the first line which is
PrPr. ff. 203b8 and 232b6-7. I am indebted to Dr. Sanjit Kumar Sadhukhan for restoring the verse from its Tibetan translation which is printed at the end of MS. It is to be regretted that Pandeya in his Sanskrit restoration of PrPr writes: etavaneva loko'yam (on MS, 16.1. Vol. 2, p. 3) and bhadre vṛkapadam brühi... (on MS, 18.6, Vol. 2, p. 64). On both occasions, the Tibetan version has skyes-bu (purusah). The word, bruhi is not there in the Tibetan translation at all. (It has neither hyetad nor pasya, but only 'like the wolf's print').
PrPa on MS, 18.6 (Vol. 2, p. 65).

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JAIN JOURNAL: Vol-XXXVI, No. 3 January, 2002 found in the works of later authors such as Jinabhadra Gani (sixth/ seventh century CE), Kamalasila (eighth century CE), Silanka (ninth century CE) and Mathara (date unknown). They all have puruso instead of loko'yam which is found in the works of Haribhadra, Maladhāri Hemacandrasūri (twelfth century), Rājasekharasūri (fourteenth century) and the anonymous author of LSDSam. 10 (For a table of the variants, see Appendix B).
There can be no doubt that the verse as found in the earliest sources contains the correct reading. The difference between the readings adopted by Haribhadra and some other Jain writers on the one hand and all others lies mostly in the choice between puruso and loko'yam paśya and abahuśrutah being of little consequence. Since puruso appears to be the right reading, we intend to proceed on its basis.
Yet the other reading, viz. loko'yam is not altogether inappropriate. If purusa leads to the doctrine of dehātmavāda (the doctrine that there can be no soul without a body as its substratum), loka (which G. cxplains as 'this perceptible world, the human world') 10a leads to another seminal doctrine of the Cärvāka-s, viz. paralokavilopavāda (doctrine of the denial of the other world) as well as pratyakşaprādhanyavāda, the view that perception is the principal means of true knowledge; no inference or verbal testimony unless preceded by perception is to be considered valid. Thus no credence is to be given to the existence of paraloka since there can be no paralokin (i.e. in the absence of any disembodied self, there cannot be any abode for it). 10b
Now we shall see whether the parable as narrated by S. and G. (based on the reading found in Haribhadra) tallies with the original reading of the verse.
10. Comno
9. VBh/SVr. Part 1, p. 186 (first line only), Part 2. p. 344 (full verse) and
Part 2, p. 439 (first line only). On the first and third occasions there is etāvān esa instead of etāvān eva; TS(P) on 7. v. 1871, p. 637; SKSVr (on SKS, 1.1.6, p. 10.6 and also on 2.3.10, p. 49.18) and MVr (on SK, v. 17), p. 129 (my copy has yāvad instead of yāvän). Commentary on GV, 1.5(1553) p. 10; LŞDSam, p. 256; LTN, v. 33, f. 24b;
SDSam (H), v. 81; SDSam (R), v. 160, p. 81. 10a. ayam pratyakso loko manusyalokah. Unfortunately this sentence is
missing in the translation in C/L. p. 268. 10b. paralokino'bhāvāt paralokābhāvah is a well-known Çārvāka aphorism
found in a number of sources. See D.R. Shastri, p. 200 (No. 17) and Namai, p. 39 (A II). Besides Abhayadeva, Kamalasila and Jayarāśi mentioned by them, Jayantabhatta, Prabhacandra, Vadidevasūri and Somadevasūri, too, have quoted this aphorism.

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It is of interest to note that Bhāvaviveka cites another verse in his glosses on MS, 16.1 and 18.6. Restored to Sanskrit it would run as follows:
sundari cărulocanabhūtvā khāda varagātri te atitam yat tat na/ viru gatam na nivartate kalevaram idam samudayamātram (iti) //11 Evidently this is the translation of the following verse as it occurs in Haribhadra's SDSam (as also in Rajasekharasūri's) :
139
piva khāda ca carulocane yadatītam varagätri tan na te / na hi viru gatam nivartate samudayamātram idam kalevaram//12 'Oh! The one who possesses beautiful eyes! Drink and eat. Oh ! The one with a charming body! That which is past does not belong to you. Oh! The timid one! The past never comes back. This body is only a collectivity.'
The verse is also found in Śilānka's commentaries on the Acarangasūtra (AS) and the Sutrakṛtāngasūtra (SKS).13 In SKSVṛ the verse occurs immediately after the etävän eva verse (with one variant in the first line: ṣadhu sobhane in place of carulocane as found in ASVṛ). Silanka quotes the verse again with the same reading, but accompanied only by the pratika (first part) of the etāvān eva verse.14
I hope most readers would agree that this second verse, too, forms a part of the parable of the wolf's footprint. The parable, it may be remembered, was originally concerned with the existence of imperceptible things which are deduced solely on the basis of inference from a major premise which is itself faulty. The premise is something like this: 'If there is a mark on the dust that looks like a wolf's footprint, it must have been made by a wolf.' People who said so (whom the nastika husband considered to be lacking in sufficient knowledge) did not care to think that a man, too, might have made such a mark with his fingers. Through the demonstration of the folly of such learned people, blindly relying on inference unpreceded by perception, the husband convinced his wife that the sastric injunctions relating to the edible and inedible, etc. are all bogus. G. concludes his elaborate exposition of the parable with the following remark:
11. PrPr, ff. 203b8-204al and 232b7-8 (on MS. 16.1 and 18.6); vol. 2, pp. 3, 64.
12. SDSam(H), v. 82; SDSam(R), v. 161, p. 81.
13. ASVṛ (on AS, 1.4.2, p. 123); SKSVṛ (on SKS, 1.1.6, p. 10. 6-7 and 2.3.10. p. 49. 17-18).
14. SKSVṛ, on 2.1.47, p. 186. 29-30.

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Now, these persons who do not know well the actual fact regarding the footprints of the wolf, speaking, though many in number like a single person, may create confusion in the minds of ignorant men; but still, their words would never be acceptable to those who are well-aware of the truth. So also, there are many preachers (vadin) who are really cunning sellows disguised as pious ones and who have the sole aim only of cheating others.
G. then introduces his comments on the next verse (SDSam, v. 82) as follows : To show what her husband advised her to do after that the author says.'
S. offers an alternative (slightly different) interpretation of 'drink and eat :
or, drink' means 'drink the lips, etc. (of the beloved)' (i.e. engage in the act of kissing), and 'cat' means 'enjoy the objects of pleasure.' And all this is the advice coming from an impassioned man. That is, crown your youth with success.
This is an Indian parallel to the carpe diem (enjoy the day) theme so well known in European poetry. 15 It also follows from the Cārvāka doctrine that opposed senseless asceticism the followers of which fondly hoped that some virtue would accrue from all kinds of abstinence and self-torture (a concept so dear to the Jains). 16
The oldest reading of the second verse (SDSam, v. 82) also shows its link with the first verse : This body is only a collectivity' refers back to 'man' (puruşah) in v. 81a; v. 83-84 continue the theme of the elements and their collectivity;
15. See Chris Baldick. The Concise Oxford Dictionary of Literary Terms, Oxford,
New York: Oxford University Press, 1990, p. 31. 16. Dharmakirti in his auto-commentary on the Pramanavärttika (1.342)
said :
vedaprāmānyam kasyacit kartsvādaḥ snane dharmecchā jātivādāvalepah / samtapārambhah pāpahänāya ceti
dhvastaprajñānām pañca limgäni jädye // (Belief in the authority of the Vedas, and in some creator (of the world), desiring merit from bathing, pride in (high) caste and practising selfdenial for the eradication of sins-these five are the marks of the stupidity of one whose intelligence has been destroyed). Quoted in : Rahula Samkrityayana, Darśana Digdarśana (1944) (in Hindi), Allahabad, 1978, p. 806 nl.

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kim ca prthvi jalam tejo vāyurbhūtacatustayam/ caitanyabhūmiretesām mānam tvaksajameva hi // prthyādibhūtasamhatyām tathā dehādisambhavah / madaśaktih surā 'ngebhyo yadvattaduatsthitātmatā //17
*Moreover, earth, water, fire and air are the four forms of matter. According to them, these four are the basis (bhūmi) of consciousness, and the only valid form of knowledge is the one produced by the senses.'
'When there is a collectivity (samhati) of the forms of matter, the earth, etc., there is production of the body and others. Just as the power of intoxication is produced) from the ingredients of a spiritous drink, so also is determined (in the body) the presence of the selfs essential mark (ätmatā, i.e. consciousness).'
The emphasis is on what is elsewhere called a special combination' (parināmavisesah) of the four elements which gives rise to consciousness just as non-intoxicating objects (water, sugar, molasses, etc.) combine to give rise to the power of intoxication. 18 In both cases, it is not just any combination, but a special kind of it that matters. 19
The parable was certainly meant for disabusing people of the notion of the existence of an imperishable self distinct from the body and all that such a notion entails, e.g., the other world, rebirth and release (moksa). 20 Bhāvaviveka quotes the couple of verses in connection with the idea that there is no other world to which one can go from this world. On the three occasions that Jinabhadra quotes the first verse (or its first line only) in VBh/SVr, his emphasis is on the Lokāyatika's denial of the existence of the other world since it is not apprehensible by the senses.21 He also refers to a line from Br. Up., 2.4.12 (also found in ibid., 4.5.13) which runs as follows : The one of pure knowledge, appearing out of these forms of matter, gets dissolved again only into
17. I have quoted from the text followed by Somatilakasuri. The text followed
by Gunaratna in his commentary contains some variants which do not
concern us here. 18. For parināmavisesa, see PV. 3.40: PVVI, p. 21; PVAL, pp. 54-55; NM. Ch.
1, p. 201; N/V, Part 1, p. 56; NKC, p. 343; SVR, p. 1074. 'From those, consciousness' (tebhyascaitanyam) is a well-known Carvāka aphorism.
See D.R. Shastri, p. 200 (No. 3), Narnai, p. 39 (A4). 19. samudayamatram idam kalevaram. SDSam(H), v. 82d. 20. Jayantabhatta quotes some verses to this effect presumably from a
Cārvāka source. See NM, Part 1, Ch. 2, p. 184; C/L, p. 140. 21. For details see n9 above.

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them; there is no awareness after death. 22 Whether or not Jayantabhatta, Maladhāri Hemacandrasūri and Sāyana-Madhava were conversant with Jinabhadra's work and took the cuc from him, the sact remains that all of them have cited the same Br. Up. passage in their exposition of the Cārvāka view.23 Sāyana-Madhava even says that the Lokāyatika-s quote the sruti for this (sc. intelligence is produced from the four elements only when they are transformed into the body) and then cites the passage from Br. Up. (In this connection E.B. Cowell noted : 'Of course Sankara, in his commentary, gives a very different interpretation applying it to the cessation of individual existence once the knowledge of the Supreme is attained. 24 He also proposed a comparison of this passage with the commentary on the Jaimini-sūtra, 1.1.5.).
In course of presenting the exponent's view (TS. v. 1871) śāntaraksita said : 'As regards "the other world", there is no such other world apart from the "chain of causes and effects, in the form of cognition and the rest".25 Kamalasila in his commentary then contradicts it by saying: "This is exactly as you (Cārvākas) who are addicted to merely perceptible pleasures apply the name "other world" to some other parts of the visible world, as is declared in such assertions as : "Man consists of only as much as is within the scope of the senses;" and again: 'The other world consists in another place, another time or another state" 26
Sīlānka, too, describes the Cārvākas as saying that there is no such thing as the self (jiva) which is extra-material and capable of
22. Instead of following Sankara's commentary (which gives an idealistic
twist to this passage) I have given a literal translation as done by Mrinal
Kanti Gangopadhyaya (In C/L, p. 157). 23. See NM, Part 2, Ch. 4, p. 114; GV Comm. p. 10 (on 1. v. 5 (1553)), and
SDS, Ch. 1, p. 3. 24. C/L, p. 255 14. 25. See TS, p. 637. I have quoted from the translation by Ganganatha Jha,
reprinted in C/L p. 167. 26. TS, p. 637; C/L, p. 168 (Instead of Materialists', I have opted for Cārvāka
s'). While the first sentence quoted by Kamalasila has long been recognized as a genuine Bärhaspatya (Carvāka) fragment, the second one quoted by him escaped the attention of both D.R. Shastri and Mamoru Namai. See my article "Five More Barhaspatya Fragments", Indian Skeptic, Vol. 12, No. 4, 1999, pp. 16-18 (revised version of an earlier article, "Five More Barhaspatya Aphorisms", The Journal of the Indian Academy of Philosophy, Vol. xxxv Nos. 1 & 2, 1996, pp. 66-68).

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143
visiting the other world. 27 Mathara quotes the first line of the first verse (v. 81) in connection with his comments on the existence of the self independent of the body, senses, intelligence, etc.28
Thus the point of controversy in all cases where the two verses (or a part of them) are quoted has been the existence of the imperishable self and its abode called the other world, paralokin and paraloka. The Cārvākas' insistence on perception as the primary means of knowledge makes them deny both. It is against this heretical idea that the Jains, Buddhists and Brahminical philosophers have always been up in arms.
The parable, particularly the second verse that is attached to it as a part of the parabola docet, 'the parable teaches', is double-edged : it emphasizes the importance of perception without the support of which any conclusion arrived on the basis of inference or verbal testimony (sabda) remains suspect. Such conclusions include the whole world of unverifiable notions, such as the imperishable soul, the other world, God, an omniscient being, etc.29 At the same time, the moral of the story exposes the futility of following sastric injunctions regarding what is potable and what is not, what is edible and what is not. The second verse is not an exortation to heedless hedonism (as some readers take it to be); it merely exposes the unreliability of the sastric injunctions regarding food and drink. By implication, the verse also advises people not to be burdened with any sense of guilt for not being able to observe such injunctions.
S.'s alternative interpretation of the second verse is therefore improbable. But by following G.'s interpretation of the couple of verses we can better comprehend the intention of the author of these verses.
27. See SKSVṛ, p. 10.4-5; 49. 16-17.
28. MVṛ on SK, v. 17. p. 124.
29. See NM, Part 1, Ch. 2, p. 184; C/L, p. 140.

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APPENDIX A
SOURCES FOR THE VERSES
L. de Vallée Poussin ("Materialism (Indian)" in James Hasting (ed.), Encyclopaedia of Religion and Ethics, Edinburgh, 1953, Vol. 8, p. 499n) refers to LTN, SDSam (H), PrPa and MA as the sources for the etävän eva verse. His translation reads as follows: "There is nothing in man except what is visible to the senses. Look, dear friend, at what these so-called scholars call the traces of the wolf' (Italics mine). Apparently he prefers puruso to loko'yam, pasya to hyetad and bahusrutah to abahuśrutāḥ-a composite reading of PrPa and SDSam (H) (G). See Appendix B for details.
D.R. Shastri (p. 202) mentions only one source, viz. TS(P). Mamoru Namai (p. 40n21) refers to PrPr, PrPa, TS(P) and SDSam (H) (G). I have located six more sources in addition to these six: VBh/SVṛ, MVr, SKSVṛ, GVComm., SDSam (R) and LSDSam. However, the census of sources is not claimed to be exhaustive.
Not knowing Shastri's earlier work (in Bengali), Namai gives credit to Sarvananda Pathak (Cārvākadarsana ki Sastriya Samikṣā, Varanasi, 1965) for compiling the extant Bārhaspatya fragments (p. 21 n6). Pathak, however, simply reproduced D.R. Shastri's collection without any explicit acknowledgement.
D.R. Shastri includes the first line of the etävän eva verse in his "Barhaspatyasūtram" (p. 200, No. 19-misprinted as No. 16 in Namai, p. 41) while Namai quotes the whole verse (p. 41, B2). Namai also quotes the piva khāda verse on p. 41n23 but does not include it in his collection of fragments (nor does D.R. Shastri).
The piva khada verse is found in PrPr (twice), ASVṛ (reads sādhu sobhane for carulocane), SKSVṛ (thrice), SDSam (H) (S. reads jātasobhane for carulocane) and SDSam (R). A Tibetan version occurs in MA, after v. 100 (see A.K. Warder, Outlines of Indian Philosophy, Delhi, 1971, p. 35).

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APPENDIX B
VARIANTS OF THE ETAVAN EVA VERSE
(a) The full verse is quoted in PrPr (twice), PrPa, VBh/SVṛ, LTN, SDSam (H), SKSVṛ (twice), GV Comm., SDSam (R) and LSDSam.
MA, VBh/SVṛ(twice), TSP and MVr refer to the first line only. SKSV quotes the pratika only on p. 186.
(b) There are three variants :
(i)
puruso
PrPr (twice)
PrPa
MA
VBh/SVṛ (twice)
TSP
SKSVT (twice)
(ii) hyetad
PrPr
VBH/SVr
LTN

loko'yam
SDSam (H)
LTN
GV Comm
bahusrutāḥ
PrPr (twice) PrPa
SDSam (R) LSDSam
LSDSam
The Tibetan translation of PrPr has neither hyetad nor pasya but reads uṛkacihnavat.
(iii)
pasya
SDSam (H)
SKSVṛ (twice)
GV Comm.
(nty)abahusrutāḥ
SDSam (H) (G) SKSVṛ (twice) SDSam (R)
VBH/SVṛ SDSam (H) (S)
LTN
GV Comm
LSDSam
Vallée Poussin in the editio princeps of Madhyamakavṛttiḥ with PrPa (Saint Petersbourgh, 1907-13) writes: "In the Lokatattvanirnaya of Haribhadra (Giornale della Societa Asiatica Italiana, 1905, p. 290)

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JAIN JOURNAL: Vol-XXXVI, No. 3 January, 2002
the 'Bhutavadin' (-Cārvāka) also expresses himself: etävän eva loko 'yam yāvān indriyagocaraḥ, bhadre vṛkapadam hy etad yad vadanty abahusrutāḥ. But the editor, M.L. Suali notes the variant Saddarśanasamgraha (sic), verse 81: bhadre vṛkapadam pasya yad vadanti bahusrutah; and he refers to the commentary in course of being edited in the Bibliotheca Indica." (p. 360 n5, translated from the French). In the edition of SDSam with TRD (Calcutta, 1905-14) Suali, however, printed: vadantyabahušrutāḥ (p. 301). (G. noted the variant, bahuśrutah in his commentary (p. 304) which we have quoted above).

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ASVI
C/L
G.
GV
LSDSam
LTN
MA
Mbh
MS
MVr
Namai
NKC
NM
NVV
PrPa

ABBREVIATIONS
Acaranga-sutra-vṛtti by Silanka. Re-ed. Muni Jambuvijayaji, Delhi, 1978.
Cārvāka/Lokāyata, Ed. Debiprasad Chattopadhyaya and Mrinal Kanti Gangopadhyaya, New Delhi, 1990.
Gunaratna.
Gaṇadharavada by Jinabhadra Gani with Hemacandra Suri's Commentary. Ed. Muni Ratna-prabha Vijaya. Ahmedabad, 1942.
Laghu-saddarśana-samuccaya, Anonymous. Śrisaddarsana-samuccaya-saṭika. Ed. Vijayajambusuri,
Davoi, 2006 V.S.
In
Lokatattvanirnaya by Haribhadra. Ed. C. Nanchand. Ahmedabad, 1978 V.S.
Madhyamakāvatāra by Candrakirti. Ed. L. de la Vallée Poussin. St. Petersbourg, 1912.
Mahabharata (Critical Edition). Śantiparvan. Ed. S.K. Belvalkar. Poona, 1966; Vulgate Ed. Pañcānana Tarkaratna. Calcutta, 1826 saka.
Madhyamakaśästra by Nagarjuna (See PrPa).
Matharauṛtti by Maṭhara in: Samkhyakārikā. Ed. Swami Divakarananda. Matilal (West Bengal), 1968.
Mamoru Namai, A Survey of Barhaspatya Philosophy', Indological Review (Kyoto), No. 2, 1976.
Nyayakumudacandra by Prabhācandra. Mahendrakumara Nyayasastri. Mumbai, 1938.

Ed.
Nyayamanjari by Jayantabhaṭṭa, Ed. Gaurinath Sastri, Varanasi, 1982-83 (parts I and II).
Nyayaviniscaya-vivarana by Vadirājasūri, Ed. Mahendrakumara Jaina, Kashi, 1954.
Prasannapada by Candrakirti in: Madhyamakaśāstra, Ed. Dr. R. Pandeya, Delhi, 1988-89, (in two parts).

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JAIN JOURNAL : Vol-XXXVI, No. 3 January, 2002
PrPr
PV
Prajñāpradipa by Bhāvaviveka in : Madhyamakasastra (See PrPa). Pramānavārttika by Dharmakirti. With Manorathanandin's urtti. Ed. D.D. Shastri. Varanasi, 1968. Pramanvārttikālankāra of Prajñākaragupta, Ed. Rahula Sankrityayana, Patna, 1953. Manorathanandin's urtti on PV (q.v.).
PVAL
PVV:
S.
Somatilakasūri. SDS
Sarva-darsana-samgraha by Sāyaṇa-Madhava. Ed.
Vasudev Shastri Abhyankar, Poona, 1978. șDSam (H) Şad-darśana-samuccaya by Haribhadra, Ed. M.K. Jain,
Calcutta (etc.), 1969. SDSam (R) Sad-darśana-samuccaya by Rajasekharasūri in SDSam
(H), Ed. K. Mishra, Varanasi, 1979 (Appendix 1). Shastri D.R. Carvāka Darsana by Dakshinaranjan Shastri (in Bengali),
Appendix. Calcutta, 1982 (first published in 1959). SK
Samkhyakärika by īśvarakrsna. See MVr. SKSVI Sūtra-krtānga-sūtra-vrtti by Śilānka, Re-ed. Muni
Jambuvijayaji, Delhi, 1978. SVR
Syadvādaratnākara by Vādidevaşūri, Ed. M.S. Osvala,
Delhi, 1988. TRD
Tarka-rahasya-dipikā by Gunaratna. Ed. L. Suali,
Calcutta, 1905-14. TS(P) Tattva-sangraha-panjikā by Kamalasila. Ed. D.D. Shastri.
Varanasi, 1968. VBh/SVr Višeşāvasyaka-bhāsyam with Svopajñavștti by
Jinabhadra, Ed. D. Malvania, Ahmedabad, 1966-68 (in three parts).

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REPORT ON THE INTERNATIONAL SEMINAR ON LORD MAHAVIRA AND THE 21ST CENTURY IN KOLKATA
The Bhagawan Mahāvira 2600th Birth Anniversary Celebration Committee of Calcutta celebrated the 2600th Birth Anniversary of Lord Mahāvīra in the first week of April 2001. The committee had three activities organised at three different times and places. The art exhibition on Lord Mahāvīra was exhibited in the Academy of Fine Arts for a week beginning from 26th February 2001. The exhibition was attended by many people and art critics, and was appreciated by the rank and file of the city. The committee had also organised an International Seminar on Lord Mahāvīra and the 21st Century, and the committee empowered Professor Satya Ranjan Banerjee and Smt. Lata Bothra as Convener and as Co-convener respectively to organise the Seminar. The final or concluding function was held on the 6th of April 2001 in the Netaji Indoor Stadium of Calcutta with pomp and glory. Nearly 5000 people attended the concluding function.
The main activity of the committee, other than the two mentioned above, was the International Seminar on Lord Mahāvīra and the 21st Century. It was sometime in the month of December, probably on the 25th or 26th, in 1999 a meeting was convened by a group of renowned Jain community with the initiative of Sri Dilip Singh Nahta, the pivot of the Jain Bhawan of Calcutta and Smt. Lata Bothra, the editor of Titthayara published by Jain Bhawan at Calcutta. In the meeting, it was decided that along with other activities the International Seminar on Lord Mahāvira and the 21st Century would be a must and Professor Dr. Satya Ranjan Banerjee could be approached to organise this International Seminar as Convener on behalf of the Mahāvīra Celebration Committee of Calcutta. It was also decided that Smt. Lata Bothra would also assist Professor Banerjee in the seminar and Sri Dilip Singh Nahta would be the chief patron to look after the successful completion of the seminar.
The initial work of the seminar started in Jaunary 2000. In the first instance, letters inviting scholars to read and participate in the seminar, were sent to the distinguised scholars of Jainism all over the world. The invitation was responded by a good number of scholars both Indian and foreign. The first letter was followed by three other letters indicating the time, date and location of the Seminar. In course of time, it was also decided that the Seminar will be held in

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JAIN JOURNAL: Vol-XXXVI, No. 3 January, 2002. collaboration with the Ramkrishna Mission Institute of Calcutta at their premises.
150
The international seminar on Lord Mahāvīra and the 21st century was inaugurated by His Excellency the Governor of West Bengal, Shri Viren J. Shah, on the 2nd of April 2001 at 10-30 in the morning at the Ramkrishna Mission Institute of Culture, Golpark, Calcutta-700 029. The revered Swami Shri Prabhanandaji Maharaj, the Secretary of the said mission and Swami Sri Sarvalokanandaji Maharaj, the Secretary of Ramkrishna Mission Seva Pratiṣṭhāna were the Chief Guest and the Guest of Honour respectively. Justice Mr. K.M. Yusuf, former Justice of Calcutta High Court, was also the Chief Guest in the seminar. The inaugural function went on for 1 hr and 10 minutes where all the dignitaries spoke very high of Jainism. (Speeches of the dignitaries are published in the Journal). The inaugural function was a grand success and His Excellency the Governor of West Bengal, Shri Viren J Shah, was pleased to see the inaugural function of the seminar a great success.
The inaugural function was started exactly at 10.30 a.m. beginning with the chanting of the Namokar Mantra sung by Mr. G.C. Bothra and followed by the introduction of Smt. Lata Bothra, the Joint Secretary of the organising committee. After the introduction Professor Banerjee was asked to conduct the rest of the programme. As the general Secretary of the Mahavira Celebration Committee could not attend the inaugural ceremony, Professor Banerjee requested Smt. Lata Bothra to welcome the guests. After a brief introduction about the Seminar, Professor Dr. Satya Ranjan Banerjee then requested Swami Prabhanandaji Maharaj and Sri Sarvalokaknandaji Maharaj to deliver their speeches on the occassion. Justice Mr. K.M. Yusuf spoke very highly on the achievement of Lord Mahāvīra and emphasised that the teachings of Lord Mahāvīra were still valuable even in the present context. Then the President of the organising committee, Professor K.M. Lodha, delivered his presidential address before the audience. Then Dr. Banerjee requested His Excellency the Governor of West Bengal, Shri Viren J. Shah, to inaugurate the International Seminar on Lord Mahavira and the 21st Century. His Excellency the Governor of West Bengal inaugurated the Seminar with a laudable speech that evoked the sentiments of the audience. The meeting was then ended with a vote of thanks by Professor S.R. Banerjee.
After the inaugural function there was a short tea break given by Swami Prabhanandaji Maharaj, the Secretary of the Ramkrishna Mission Institute of Culture, and invited all the guest to join him.

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The first Academic Session started at 12 noon in the Sivananda Hall of the Ramkrishna Mission Institute of Culture and continued till the 5 o'clock in the evening of 4th April 2001. The entire academic programme was divided into nine sessions including one for plenary session. There were twenty papers and each was given sufficient time to read his paper which was followed by lively and fruitful discussions, For the benefit of the scholars the programme of the academic session are being printed here for the sake of reference along with the names of participants. There were four foreign scholars from Japan who attended the seminar. The audience also took part in the seminar actively to keep the Seminar lively and interesting.
On the occasion of the International Seminar on Lord Mahāvīra and the 21st Century several publications were made in English, Bengali and Hindi besides the special number of the Jain Journal. The Vol. 35 No. 4 April 2001 of the Jain Journal was regarded as a special number on Lord Mahāvīra and Jain literature. Another book entitled Jainism in Different States in India was also released on the occassion. There were two books in Bengali, entitled Mahavir Kathamrita by Professor Dr. Satya Ranjan Banerjee and the Bengali translation of the Dasavaikālika Sutra by Dr. Jagat Ram Bhattacharyya. Besides these, there was a special number of Bengali Journal Áramana along with the above. Smt. Lata Bothra wrote three books-Sanskriti Ka Adi Shrota, Bhagavan Mahavira and Prajatantra, and Vardhman Kaise Bane Mahāvīra. All the publications were presented to all the delegates of the seminar beside others who attended the seminar. Those who could not unfortunately attend the seminar, the organising committee, on request, was happy enough to comply with their requests by sending the English and Hindi publications to them.
The International Seminar was a grand success and the authority concerned was very happy to see its conclusion in a befiting manner. The committee was greatly indebted to the Ramkrishna Mission Institute of Culture and to Swami Sri Prabhanandaji Maharaj and Swami Sri Sarvalokanandaji Maharaj for their kind and benign help for allowing us to hold the function in their premises.
MAHĀVĪR MANĪŞ ZIND ABAD "Let the intellect (i.e. sermons) of Mahāvira live long"
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10.30 a.m. 10.35 a.m.
10.40 a.m.
10.45 a.m.
10.50 a.m. 10.55 a.m.
11.05 a.m.
11.10 a.m. 11.15 a.m.
12.00 Noon
12.30 p.m.
2.30 p.m. 2.50 p.m. 3.10 p.m.

PROGRAMME
02-04-2001
INAUGURAL CEREMONY
Vivekananda Hall
Recitation of Namokkāra Mantra. Introduction by Smt. Lata Bothra Welcome address by the Jt. Secretary : Smt. Lata Bothra
Introductory Address by the convener : Professor Satya Ranjan Banerjee
Address by the Guest of Honour : Justice K.M. Yusuf Adress by the Chief-guest :
Swami Prabhananda Maharaj, Secretary,
The Ramkrishna Mission Institute of Culture
Address by the Special Guest Swami Sarvalokanandaji Maharaj, Secretary, Ramkrishna Mission Seva Pratisthan Presidential Address: Professor Kalyan Mal Lodha
Inaugural address by His Excellency the Governor of West Bengal: Shri Viren J. Shah.
Vote of Thanks by Professor Satya Ranjan Banerjee
TEA BREAK 11.45 A.M. TO 12.00 Noon.
First Academic Session
12.00 Noon to 1.00 p.m. Sivananda Hall
Chairman: Dr Fujinaga Sin
12.30 p.m. : Dr Hampa Nagarajaih 1.00 p.m. : Maria Luisa Tornotti
LUNCH BREAK 1.00 p.m. to 2.30 p.m.
Second Academic Session
2.30 p.m. to 3.30 p.m. Sivananda Hall
Chairman: Dr Hampa Nagarajaih
2.50 p.m.
3.10 p.m.
3.30 p.m.
(paper read by Dr. S.R. Banerjee)
:
:
:
Smt. Lata Bothra
Dr Fujinaga Sin
Dr Arpita Chatterjee

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REPORT ON THE INTERNATIONAL SEMINAR
3.50 p.m. 4.10 p.m. 4.30 p.m.
10.30 p.m. 10.50 p.m.
11.10 p.m.
12.00 p.m. 12.20 p.m. 12.40 p.m.
2.30 p.m. 2.50 p.m. 3.10 p.m.

TEA BREAK 3.30 p.m. to 3.50 p.m.
Third Academic Session 3.50 p.m. to 4.30 p.m. Sivananda Hall
Chairman: Dr Kamala Hampana
4.10 p.m. :
4.30 p.m.
:
4.50 p.m.
:
03-04-2001
Fourth Academic Session
10.30 p.m. to 11.30 p.m. Sivananda Hall
Chairman: Dr Vasanta Kumari
10.50 p.m. : 11.10 p.m. : 11.30 p.m. :
Dr Binod Kr. Tiwari
Dr Dinanath Sharma
One Japanese Scholar
J.K. Chakraborty Dr B. Banerjee Dr U.C. Singh
TEA BREAK 11.30 a.m. to 12.00 a.m.
Fifth Academic Session
12.00 p.m. to 1.00 p.m. Sivananda Hall
Chairman: Dr Binod Kumar Tiwari
12.20 p.m. : 12.40 p.m. :
Dr Kamala Hampana Dr Hojun Nagasaki
1.00 p.m. : One Japanese Scholar
LUNCH BREAK 1.00 p.m. to 2.30 p.m.
Sixth Academic Session 2.30 p.m. to 3.30 p.m. Sivananda Hall
2.50 p.m. :
3.10 p.m. :
3.30 p.m.
:
Chairman: Dr Kamala Hampana
Dr Vasanta Kumari (with slides)
Comments by Dr Kamala Hampana
TEA BREAK 3.30 p.m. to 3.50 p.m.

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Seventh Academic Session 3.50 p.m. to 4.50 p.m.
Sivananda Hall
3.50 p.m. 4.10 p.m. 4.30 p.m.
Chairman : Dr Hampanagarajaih
4.10 p.m. : Dr Hampa Nagarajaih's 4.30 p.m. : Slide show: Comments by 4.50 p.m. : Dr Vasanta Kumari
04-04-2001
Eighth Academic Session 10.30 a.m. to 11.30 a.m.
Sivananda Hall
10.30 a.m. 10.50 a.m. 11.10 a.m.
Chairman : Dr Dinanath Sharma 10.50 a.m. :
Dr Manjula Paruck Dutta 11.10 a.m. ; Dr Nemi Chand Jain 11.30 a.m. : Dr Kiran Sipani
TEA BREAK 11.30 a.m. to 12.00 a.m.
Nineth Academic Session 12.00 a.m. to 1.00 p.m.
Sivananda Hall Plenary Session
Chairman : Dr. Nemi Chand Jain Speaker : Professor Satya Ranjan Banerjee Jaina Agama Texts : Recast and Rediscovered
VALEDICTORY 2.30 p.m. to 3.30 p.m.
Sivananda Hall
2.30 p.m. 2.35 p.m.
2.45 p.m. 2.50 p.m. 3.00 p.m.
Recitation of Namokkāra Mantra by Dr N.C. Jain A Resume by the convener. Speeches by two of the Delegates (1) Dr Arpita Chatterjee (2) Dr Umesh Ch. Singh Speech by Prof. Hojun Nakasaki Speech by the Chief Guest : Mrs. Snehalata Baid Presidential Speech : Professor K.M. Lodha Vote of Thanks by Satya Ranjan Banerjee
3.20 p.m. 3.30 p.m.

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Speech 1
Speech of His Excellency, Shri Viren J. Shah, The Governor of West Bengal, at the Inauguration of the
International Seminar on “Lord Mahavira and 21st Century"
Ladies and gentlemen !
It is my proud privilege to be present on the auspicious occasion of the inauguration of the international seminar on "Lord Mahavira and 21st Century."
It is well over two thousand live hundred years that the personality of Lord Mahāvira illumined the religious horizon of India. And yet with the passage of several centuries, the influence of his teachings, instead of waning, as happened in the case of several others, is on the increase. His name still remains a revered memory and an envigorating spiritual force to millions. The answer lies in the review of the work done by Bhagwan Mahāvīra during his lifetime. With his towering personality, his struggles against various hardships and hence his wisdom arisen out of his own experiences, he holds extremely relevant lessons for us today.
Teachings of Lord Mahāvīra are grouped into two parts. (1). Teachings to Sramanas (
mendicants) and teachings to householders (Sravakas). Sramanas have to follow very rigorous and extensive restraints, because they proceed to the path of sarva-virati or total renunciation. Once they take pravrajya (renunciation), they have to observe the pancha Mahauratas or the five great vows of total abstinence from violence, untruth, stealing, sexual indulgence and possessions. They proceed to the path of liberation which is the state of infinite consciousness, absolute freedom and eternal bliss. But so far as the householders are concerned, the teachings of Lord Mahävira are much simpler. These include duties like following a profession in a just and honest manner, ensuring harmonious relationships, living in proportion to one's income, eating and drinking in conformity with one's constitution. A householder should discard calumny, not betray trust and neither should he deceive, cheat or gamble. He should shun the șix internal foes viz., anger, pride, deceit, greed, attachment and aversion.

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JAIN JOURNAL: Vol-XXXVI, No. 3 January, 2002
A layman should acquire the habit of being able to discriminate between right and wrong acts and should keep away from ignoble and sinful acts. Lord Mahavira emphasised on an integral view of life divorced from violence and based on dana, sila, tapas and bhavana.
156
Bhagwan Mahāvīra denounced the caste system and kept the doors open to all deserving persons and thus became a pioneer in the field of spiritual democracy. This spiritual democracy was applicable to all irrespective of caste or class. The Lord had followers from different walks of life. Besides, persons belonging to the Kshatriyas, Brahmans or Vaishyas, even high dignitaries like kings, queens and princes, became the disciples of Mahavira. Kings like Seniya, Pajjoya, Udayana, queens like Pabhavai, Migavai and others became his devotees. Thus it goes to the credit of Mahāvīra that he channelled the political personalities of his times into the more ennobling field of spiritualism.
In conveying the principles of his system to the people, Lord Mahavira followed a unique method. He always preferred to preach to the masses in their own language. To his disciples he never prevented them from asking their problems or doubts. The whole of the Bhagavati Sutra is a remarkable embodiment of the remarkable relation between an inquisitive disciple and a guru who was ever willing to satisfy intelligently his pupils. Clear-cut in his thoughts, Lord Mahavira was also clear-cut in his expressions. Thus he was an ideal guru. With this rare quality of a spiritual leader, he could, as given in the Kalpasutra, organise around him an astounding number of followers.
We are living in a scientifically and technically advanced world divided into "developed", "developing" and the "underdeveloped" regions. A keen competition is going on everywhere. Only a few are living a life of opulence whilst a majority of people lead a life of scarcity, want and impoverishment. Lord Mahavira explained that all material comforts and pleasures can never satiate anybody and give him true happiness. He preached the doctrine of non-possession to limit the desires for worldly pursuits. Mahavira laid great stress on the equality of all human beings. The theory of Anekantavada is a comprehensive view, postulating that truth is manifold. This theory admits that there is an element of truth in all religions which are but different approaches to a single issue.
The Jaina way of life has much to offer. Jainism takes an integral view of life. Faith or only knowledge by itself cannot take us to the path of salvation. We should have a combination of right faith, right knowledge and right conduct to tread the path of salvation as shown by the Lord. Today when violence is so much evident in the world, Bhagwan Mahāvīra's preaching of Ahimsa is the need of the hour.

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Whilst inaugurating this international seminar, I stand with folded hands with all of you, appreciative of the increasing relevance of Mahavira in the 21st Century, and pray
Awake, oh Lord, Master of the Universe, Establish Religion and Order For the well-being of all living beings. Victory be to thee, Lord, Victory be to thee!
Thank you.

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JAIN JOURNAL: Vol-XXXVI, No. 3 January, 2002
Speech 11
Speech by Swami Prabhanandaji Mahārāj International Seminar on Lord Mahāvīra and the
21st Century held on 2 April 2001
LORD MAHAVIRA AND 21st CENTURY
His Excellency Sri Viren J. Shah, the Governor, Mr. K.M. Yusuf, formerly Justice of the Calcutta High Court, Prof. K.M. Lodha, President of the Celebration Committee, distinguished guests and friends.
Being a follower of Sri Ramakrishna, we accept Jainism as a valid spiritual path. Mahavira was as great as a prophet as Gautam Buddha. On the occasion of the Great One's 2600th birth anniversary, I pay my humble homage at his holy feet.
Through the ages, the Jains, though a minority, have occupied a major and distinct place in Indian history. Jainism is perhaps the earliest post-Vedic non-Brahminical faith that appeared in north-India. It is considered non-Brahminic, for Jains do not recognize the authority of the Vedas. Its earliest exponent was Rishava, the first Tirthankara. Birt it flourished and was glorified by Vardhamana or Mahavira, the twenty-fourth Tirthankara and a contemporary of Gautama Buddha. Born in Kundagrama, a village near Vaisali, in a princely family, Mahavira was a great reformer, who brought some changes even in the traditional religion coming down from Parsvanatha. He popularised the principles of Ahimsā, on the basis of which he elaborated an ethical code for the householders as well as for the monks. He left behind a strong religious Order. Jainism is one single religion, but it split into two sects, Svetambara and Digambara, chiefly on the point of certain rules and regulations of the monks, but mostly of minor nature. Mahavira preached in the mixed dialect called Ardha-magadhi In the midst of the changes that came about, the followers of this faith have, however, clung to the five great vows (mahāuratas): abstaining from injuring life, false speech, taking whatever is not given, unchastity, and appropriation. In many cases a sixth vrata, consisting of abstaining srom food and drink at night to avoid injuring insects) has been added.
Though austere asceticism remained dominant among the Jaina

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monks and nuns their religio-centric community paid attention to secular life as well. It will be evident from the flowering of art, architecture, literature, economics etc. Despite the fact that it is a rather closed community like the Jews and the Zarathrustrians, its interaction with Brahminic culture throughout is evident, as will be revealed in the study of the growth and development of the Ramayana.
Now Jaina Ramayana followed two distinct schools, one differing greatly from the other. The Jaina Ramayana of Vimalsuri was an adaptation of Valmiki Ramayana, while that of Gunabhadra school has no unitary source for it. Sita was the daughter of Ravana in the story of Gunabhadra. Vimalsuri's Ravana, following the Jain ideal of chastity, was an ideal character till he met Sita. He destroyed himself on account of his passion for Sita.
In today's world fantastic growth in science and technology has turned the earth into a global village but in the meantime man has distanced himself from other men. Selfish nature, common in animals, has raised its ugly head in different human communities not known before. Dichotomy of man's effort for peace and simultaneously his joining in the arms race has exposed his hypocrisy, a characteristic of modern civilization. In this context, Mahavira's message found in Acaranga may help us. Mahavira said, "There are weapons superior to each other but nothing is superior to asastra, i.e., non-violence.' Tranquility or samadhi is a personal experience of peace; applied in social life it becomes Ahimsā or non-violence. Mahavira also emphasised Sutrakrtanga the virtue of tolerance. These great values practised and preached by Mahavira can save mankind from the disaster that is looming large on the horizon of the twenty first century.

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JAIN JOURNAL: Vol-XXXVI, No. 3 January, 2002
Speech III
Speech by Swami Sarvalokānandaji Mahāraja
I feel myself blessed to be here on this auspicious occasion. At the outset, I pay my respectful homage to Lord Mahavir - the 24th teacher of Jain Faith.
We live in an age of consumerism. With the tremendous progress in Science and Technology and with easy availability of consumer goods in abundance our life-style has become easy and comfortable. With the click of a button we can do wonderful things which was not possible sometime ago. In the wake of advanced communication system and information technology the world has squeezed into a global village, There are tremendous development in Industry, Agriculture, HealthCare, Education and all other sectors. In the 21st century Genomeproject, gene-mapping, Gene-therapy etc. is going to be the greatest achievement in the Biotechnology. In spite of such development the present scenario of the world is so tragic, so painful and so heinous. Religious and political violence etc. have engulfed the whole world. Now-a-days corruption is ranıpant in all spheres. It has been proved that the scientific progress cannot elevate the humanity from animal level to higher level. The root cause of these maladies lies in the individual. The society cannot progress without the inner transformation of the individual. Man has to rise above the baser instinct and he has to realize his inherent potentiality for doing good and being good.
Here comes the role of religion and spirituality. Without this, the inner transformation cannot be achieved. It is nothing but manisestation of divinity that is already in us as preached by Swami Vivekananda. For this we need self-discipline and self-restraint. Bhagavan Mahavir has prescribed PANCHA MAHAVRATAS that will certainly lead the mankind from darkness to light.
The PANCHA MAHAVRATAS as preached by Bhagavan Mahavir are : AHIMSA
: the vow of non-injury to life, SATYAM
: the vow of truthfulness consisting in
speaking what is true as well as pleasant and good

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161
ASTEYAM
; the vow of non-stealing BRAHMCHARYAM : the vow of abstaining in self-indulgence APARIGRAHA : the vow of abstaining from attachment to
sense object and possession. Therefore, on this occasion I invite you all into that dimension of education where every one of us should be committed to the education of the heart. And if our hearts are committed towards truth, only then we will be able to see something which is beyond lies, in which most of us are prisoners and we will perceive a beautiful world of inner peace, inner tranquility and an atmosphere of eternal happiness.

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JAIN JOURNAL: Vol-XXXVI, No. 3 January, 2002
Introductory Speech by Dr Satya Ranjan Banerjee
His Excellency the Governor of West Bengal, Shri Viren J. Shah, Honourable Justice K.M. Yusuf, Reverend Swami Prabhanandaji Mahārāj, Reverend Swami Sarvalokandaji Mahārāj, Professor K.M. Lodha, friends, colleagues, scholars, ladies and gentlemen,
Speech IV
It gives me immense pleasure to announce before the scholarly world the first International Seminar on Lord Mahavira and the 21st century in Calcutta. This Seminar is being held in collaboration with the Ramkrishna Mission Institute of Culture. The Ramkrishna Mission Institute of Culture, as you all know, is a Cultural Institution which promotes the culture of the world with primary emphasis on different aspects of Indian Culture. It is, therefore, quite in the fitness of things that this Institution has agreed to hold such an International Seminar on Lord Mahāvīra and the 21st Century.
Sometimes in the month of December 1999, (perhaps on the 25 or 26th) a group of influencial Jain community decided to celebrate the 2600th Birth Anniversary of Lord Mahāvīra whose final concluding ceremony will be held on the 6th April 2001 in the evening. That committee would also hold an International Seminar as an annexe to that celebration. The outcome of the decision of that committee is the present International Seminar.
You all know that Indian Culture is represented by three ancient languages-Sanskrit, Pali and Prakrit. Sanskrit represents the Sanskrit literature and all its background, Pali for Buddhist literature, while Prakrit stands for Prakrit literature. In course of time, it so happened that Sanskrit and its literature represents Hinduism, Pali for Buddhism, and Prakrit for Jainism. Unless these three languages are nurtured, Indian history, culture and civilization cannot be complete. For a long time, the study of Prakrit was being neglected and was mainly confined within the canopy of Jain Sadhus and Sadhvis who have kept the language and literature of Prakrit for centuries together.

The first European who mentioned just the name Prakrit was Sir William Jones in 1789. The first scholar who wrote an article on Prakrit and Jain sects was Henry Thomas Colebrooke (in 1801 and 1808). The first man who translated the Kalpasūtra of Bhadrabahu was Rev.

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163
R.L. Stevenson (1848). Since then the scholars like A. Weber, Hermann Jacobi, Richard Pischel, W. Schubrine, H. Glasenapp and many others produced an enormous amount of literature on Jainism.
Jainism is one of the oldest religions of India. It is older than Buddhism. In the Buddhist canonical literature, the name Nirgranthanātaputra, an epithet of Lord Mahavira, is often found. In the Jain hagiology, there were 24 Tirthankaras of which Adinatha or Rsabhanātha was the first and Mahāvīra was the last, and in between Pārsvnātha and Aristanemi were the 23rd and 22nd Tirthankaras respectively. Though it has a long history in the annals of Indian civilization, its main propagator and preceptor was Lord Mahāvīra (599527 BC) who in the sixth century B.C. revolutionized the Indian history by his doctrines so embalmed and treasured up in the Jain canonical literature. During the last 2600 years, the Jain literature grew enormously and there was hardly any branch in which the Jains did not contribute anything. It is, therefore, quite in the fitness of things that the Jains of Kolkata are going to celebrate the 2600th Birth Anniversary of Bhagavan Vardhamana Mahāvira in a befiting manner.
In this International Seminar on Lord Mahāvīra and the 21st Century, the sermons and exegesis of Bhagavān Mahāvīra, which basically constitute the Jain canonical literature, will be revalued. The doctrines of Jainism are generally meant for the aggrandizement of mental and moral faculties of human beings. It is well-known that Jainism stresses much on the principle of non-violence (ahimsā), the basic tenet of Jainism, its other properties are in no way inferior to other systems of thought. It is time to say that lots of similarities between Sankhya and Yoga systems of thought to Jainism are found, but the Jains have made their systems more eleborate and minute.
According to the Jains, the Jain religion is eternal, and it has been revealed again and again by the succeeding teachers. All Tirthankaras got Nirvana at their death. In course of time, lots of temples of Tirthankaras were erected in almost all over India and their idols were worshipped even till today.
The doctrines of pañcamahāuratas (five great vows), the fourteen gunasthānas (existence of 14 qualities), are unique in Jainism. The doctrines of Syādvāda and Nayavāda as precursors of Anekantavāda occupies a prominent position in the philosophical systems of thoughts.
The elaborate system of Karma-theory in Jainism is one of the best ways by which the Jains tried to explain the existence of man in this mundane lise. According to the Jains, life in this world is painful; and therefore, it should be the aim of man to put an end to it. The

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Cycle of Births will come to a living being, till a man destroys his previous Karmas (deeds/actions) by dint of right knowledge. The Jains believe that unless the Karmas of human beings are not destroyed, the Cycle of Births will continue. The destruction of Karmas is, therefore, the essential feature for getting Moksa (liberation).
Mahävira taught people the basic idea of tolerance. In different contexts the fundamental principles of tolerance is expressed. For becoming a perfect man in different walks of life Mahavira showed the people the way of tolerance. The idea of tolerance can be seen in the principles of pañcamahāvratas and triguptis. The pañcamahāuratas are the greatest vows in Jainism. Of the five vows-satya (truth), acaurya (non-stealing), brahmacarya (celibacy), aparigraha (nonpossesion of things)--the ahimsā (non-violence) is the most fundamental one. Each one of the vows carries a special significance for the upliftment of the moral faculties of human beings. The triguptis teach people how to restain in speech, body and mind. As a result of tolerance, after the paryusanaparva, everybody prays by saying,
"I pardon all the animals and, let all the animals pardon me. I have friendship with all animals and I have no enmity with anybody."
The motto of this Seminar is to ransack and revalue the amount of literature already produced, and the future plan and programme for Jainistic studies.
I hope all these teachings of Mahāvīra will be discussed in this International Seminar on Lord Mahavira and the 21st Century. I believe scholars will unearth new discoveries, and the interpretation of the scriptural quibbles will be done in a new direction. I welcome the participants of the International Seminar who have come from a long distance to make the seminar a grand success.
Before I conclude my introductory speech, I, on behalf of the 2600th Birth Anniversary Committee of Calcutta, must express our deep sense of gratitute to our beloved Governor, Shri Viren J. Shah, who is benign and benevolent in accepting our invitation to inaugurate the International Seminar on Jainism. We shall ever remain grateful to His Excellency the Governor of West Bengal.
We are also grateful to the Honourable Justice K.M. Yusuf who, despite his multifarious busy schedules, has accepted our invitation and has gladdened us by his august presence and thought-provoking speech.
We are also grateful to the Reverend Swami Prabhanandaji Maharaj, the Secretary of the Ramkrishna Mission Institute of Culture at

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Golpark, who has been kind enough to allow us to hold the Seminar in collaboration with the Ramkrishna Mission Institute of Culture. We are also grateful to the Reverend Swami Sarvalokanandaji Maharaj, the Secretary of the Ramkrishna Mission Seva Pratisthan, Calcutta, for his help in arranging the ceremony here at Golpark.
We thank Professor K.M. Lodha, the President of the Committee, for giving us time for this seminar.
I shall be failing in my duty if I do not mention the help we have derived from all the Jain communities of Calcutta. In this connection the name of Shri Dilip Singh Nahta, who is a pivot and pilot of the Jain Bhawan of Calcutta, can be particularly mentioned for taking all sorts of troubles to make this International Seminar a grand success. This Seminar would not have been possible had not there been a person like Shri Dilip Singh Nahta. Along with him, the name of Shrimati Lata Bothra, a Joint Secretary of the Organising Committee, can also be equally mentioned. Sm Lata Bothra also organised a filmshow on Lord Mahavir on this occasion, which is, perhaps, the first of its kind. I shall also equally thank Dr Anjana Vaid, a Doctor of the Ramakrishna Mission Seva Pratisthan for helping us in organising this Seminar at Golpark, Calcutta. I shall also thank all the members of the Jain Bhawan for sincerely helping us in this Seminar.
I conclude my introductory speech with the statement of Amitagati (11th cent. A.D.):
165
sattveṣu maitrim gunisu pramodam, kliṣṭeṣu jiveṣu kṛpāparatvam/ madhyasthya-bhāvam viparita-vṛttau, sada mamātmā vidadhātu deva //

"Lord, may my Atman ever entertains friendship towards (all) the living beings, rejoicing at (the sight of) the virtuous, highest compassion for the suffering souls and an attitude of detachment towards the illbehaved."

Thank you

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Speech V
Welcome Speech by Sm Lata Bothra
It is our great priviledge to welcome His Excellency the Governor of West Bengal, the honourable guests, audience and the scholars. We welcome the scholars from India and outside who have come to participate in this International Seminar held on the occassion of the 2600th Birth Anniversary of Bhagavān Mahāvīra. We get this opportunity to welcome you to our scholarly cultured state of West Bengal by paying homage to the world's foremost teacher Bhagavān Mahāvīra.
From the earliest time these kinds of discourses have been wellestablished. In the courts of the great emperors like Chandra Gupta the Maurya, Ashoka, Harsavardhana and Akbar these kinds of intellectual discourses were a normal practice. The scholars were respected and honoured by these Emperors. The importance of these discourses is as relevant today as it was at that time, though the time and conditions have changed to a great extend. In this modern age of industrialization, the coming and sitting together of the scholars and debating issues create healthy atmosphere for a sound mind and sound body. It is their duty to confront the consequences of the present situation. The 2600th Birth Anniversary of Bhagavān Mahāvīra and the dawn of the new Millennium along with it the gathering of the scholars is such a great opportunity that it will perhaps not be possible in the near future. So one should take the full use of the advantages offered in this seminar. Lord Bhagavān Mahāvira and the 21st Century is a subject which needs deep study and understanding. I hope that your views on this subject will give us inspiration and new outlook to the youth of today and encourage the society to practise and follow Bhagavān Mahāvīra's principles.

International

For Private & Pe
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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 philosophy in Bengal. Both the Journals are edited by a renowned scholar Professor Dr Satya Ranjan Banerjee of Calcutta University. The Jain Journal and Śramana 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 :
The Bhawan 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 Sūtra [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)
Praśnottare 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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JAIN BHAWAN PUBLICATIONS P-25 Kalakar Street, Kolkata - 700 007
Price :Rs. 150.00
150.00 150.00 150.00
English: 1. Bhagavati-sutra-Text edited with English translation by K.C. Lalwani in 4 volumes;
Vol-1 (satakas 1-2) Vol-II (satakas 3-6) Vol-III (satakas 7-8)
Vol-IV (satakas 9-11) 2. James Burges - The Temples of Satrunjaya,
Jain Bhawan, Calcutta, 1977, pp. x+82 with 45 plates [It is the glorification of the sacred mountain
Satruñaya.] 3. P.C. Samsukha-Essence of Jainism
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translated by Shrimati Rajkumari Begani Price :Rs. 20.00 7. Ganesh Lalwani - Nilānjanā translated by Shrimati Rajkumari Begani
Price :Rs. 30.00 8. Ganesh Lalwani-Condana-Mürti, translated by Shrimati Rajkumari Begani,
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Price :Rs. 60.00 10. Ganesh Lalwani-Barsat ki Ek Rāt,
Price :Rs. 45.00 11. Ganesh Lalwani-Pascadasi.
Price :Rs. 100.00 12. Rajkumari Begani - Yadó ke Āine mě,
Price :Rs. 30.00 Bengali: 13. Ganesh Lalwani-Atimukta.
Price :Rs. 40.00 14. Ganesh Lalwani - Sraman Samskrti Kavita,
Price :Rs. 20.00 15. Puran Chand Shyamsukha-Bhagavān Mahāvir O Jaina Dharma,
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Titthayara A Monthly research Journal on Jainism in Hindi Life Membership-Rs. 1000.00
Śramana A Monthly research Journal on Jainism in Bengali yearly-Rs. 30..
Life Membership-Rs.500.00

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JAIN JOURNAL : Vol-XXXVI, No. 3 January, 2002
Statement of Ownership
The following is a statement of ownership and other particulars about Jain Journal as required under Rule 8 of the Registration of News Papers (Central) Rules 1956.
Form IV
1. Place of Publication
:
Jain Bhawan P-25 Kalakar Street, Kolkata-700 007
2. Periodicity of its Publication 3. Printer's Name
Nationality and Address
Quarterly Satya Ranjan Banerjee Indian P-25 Kalakar Street, Kolkata-700 007
4. Publisher's Name,
Nationality and Address
Satya Ranjan Banerjee Indian P-25 Kalakar Street, Kolkata-700 007
5. Editor's Name,
Nationality and Address
Satya Ranjan Banerjee Indian P-25 Kalakar Street, Kolkata-700 007
:
6. Name and address of the owner
: Jain Bhawan
P-25 Kalakar Street, Kolkata-700 007
I, Satya Ranjan Banerjee, hereby declare that the particulars given above are true to the best of my knowledge and belief.
Satya Ranjan Banerjee Signature of Publisher
January 15, 2002

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Jute Tea Blenders & Packeteers since 1921 2, Lal Bazar Street, Todi Chambers, 5th Floor, Kolkata-700 001
Phone Office: 248-8576/0669/1242
Resi : 225 5514, 27-8208, 29-1783
A.K. Chhajer Chhajer & Co. Chartered Accountant
LODHA CHARITABLE TRUST 14, Government Place East Kolkata-700 001
230A Masjid Moth, South Extention Part II
New Delhi - 110 049

Suvighya Boyed
340 Mill Road, Apt # 1407 Etobicolse, Onterio - m 9 Cly 8 416-622-5583
PRITAM ELECT & ELECTRONICS PVT. LTD. 22, Rabindra Sarani Shop No. G-136 Kolkata-700 073, Phone: (033) 2362210
VEEKEY ELECTRONICS 36, Dhandevi Khanna Road Kolkata-700 054
Ph: 352-8940/334-4140, Res.: 352-8387/9885
N.K. JEWELLERS
Valuable Stones, Silver wares
Authorised Dealers: Titan, Timex & H.M.T.
2, Kali Krishna Tagore Street (Opp. Ganesh Talkies) Kolkata-700 007, Phone: 239 7607
METALO CRAFT 2/8, Sarat Bose Rd. Kolkata-700 020 Phone: 454-0242

Page #78

WITH BEST COMPLIMENTS OF:
GRAPHITE INDIA LTD.
Pioneers in Carbon/Graphite Industry
.
.
31, Chowranghee Road, Kolkata-700 016 Phone : 226 5755/5547/4942-43, Fax : (033) 249 6420
E-mail : graphite@giasc101.vsnl.net.in

Page #79

R.C. BOTHRA G COMPANY
PVT. LTD
..
Steamer Agents, Handling Agents, Commission Agents & Transport Contractors
Regd. Office 2, Clive Ghat Street, (N.C. Dutta Sarani)
Kolkata-700 001 Phone: 220 9333/6702/6400
Fax: (91) (33) 220-9333
Vizag Office
28-2-47 Daspalla Centre Vishakhapatnam-530020, Phone: 569208/563276
Fax : 91-891-569326

Page #80

Estd. Quality Since 1940 BHANSALI Quality, Innovation, Reliability
BHANSALI UDYOG PVT. LTD.
(Formerly: Laxman Singh Jariwala)
Balwant Jain-Chairman
A-42, Mayapuri, Phase-1, New Delhi-110064 Phone : 5144496, 5131086, 5132203
Fax : 91-011-5131184 E-mail : laxman.jariwala@gerns.vsnl.net.in

Page #81

With Best Compliments
MARSON'S LTD
MARSON'S THE ONLY TRANSFORMER MANUFACTURER IN EASTERN INDIA EQUIPPED TO MANUFACTURE
132 KV CLASS TRANSFORMERS
Serving various SEB's Power station, Defence, Coal India,
CESC, Railways, Projects Industries since 1957
Transformers type tested both for Impulse/Short Circuit test
for Proven design time and again
PRODUCT RANGE • Manufactures of Power and Distribution Transformer from
25 KVA to 50 MVA upto 132ky level
Current Transformer upto 66kv • Dry type Transformer • Unit auxiliary and stations service Transformers
18, PALACE COURT 1, KYD STREET, KOLKATA-700 016. PHONE: 29-7346/4553/226-3236/4482 CABLE-ELENREP TLX-0214366 MEL-IN
FAX-00-9133-2259484/2263236

Page #82

"GANGES" FOR QUALITY
JUTE GOODS
Manufacturers of : Canvas, Tarpaulins, Special & Ordinary Hessian including
fine Carpet Backing All Sacking Twine
তঘক
গএক্তগণ
ঝএক্তফখ এওতথঢঙগ ওটঝঠএত্তপ
জঙঝঙতঙ্ক Chatterjee International Centre 33A, Jawaharlal Nehru Road, 6th Floor, Flat No.A-1
Kolkata-700 071
Gram "GANGJUTMIL" Fax : + 91-33-245-7591 Telex : 021-2101 GANG IN
226-0881
226-0883 Phone : 226-6283
226-6953
Mill:
BANSBERIA Dist : HOOGHLY
Pin-712 502 Phone : 6346441/6446442
Fax: 6346287

Page #83

Voice & Vision of Communication
SOBHAGYA ADVERTISING SERVICE
91B Chowringhee Road, Kolkata-700 020 Ph: 223-6708/6997/4356/4357 Fax: 223-6863
E-mail: srenik@cal.vsnl.net.in
Hyderabad
Ahmedabad
* Mumbai * New Delhi * Chennai * Bangalore * Bhubaneswar * Kochi * Patna Baroda * Lucknow
* Jaipur * Indore * Rajkot Surat * Pune * Thiruvanathapuram
*
* Bhopal Nagpur Panaji * Guwahati Visakhapatnam

Page #84
Registered with the Registrar of Newspapers for India Under No. R. N. 12121/66. 28 water supply schemes 315,000 metres of pipelines 110,000 kilowatts of pumping stations 180,000 million litres of treated water 13,000 kilowatts of hydel power plants (And in places where Columbus would have feared to tread) Subhash Projects and Marketing Limited MAN IN PARTNERSHIP WITH NATURE Head Office : 113 Park street, 3rd floor, South Block, Calcutta 700016 Ph: (033) 226 8031, Fax (033) 245 7562, Registered Office : Subhas House, F-27/2 Okla Industrial area, Phase II New Delhi 110 020 Ph: (011) 692 7091-94. Fax : (011) 684 6003. Regional Office : 8/2 Ulsoor Road, Bangalore 560 042, Ph: (080) 559 5508-15, Fax: (080) 559 5580. Laying pipelines across one of the that our credo of when you dare, then nation's driest regions, braving alone you do. Resulting in a string of temperature of 50degC. achievements. Under the most arduous of Executing the entire water intake and conditions. Fulfilling the most unlikely of water carrier system including treatment dreams. and allied civil works for the mammoth Using the most advanced technology Bakreshwar Thermal Power Project. and equipment, we are known for our Building the water supply, fire fighting innovative solutions. Coupled with the and effluent disposal system with deep financial strength to back our guarantees. pump houses in the waterlogged Be it engineering design. Construction seashore of Paradip. work or construction management. Be it Creating the highest head-water environmental, infrastructural, civil and supply scheme in a single pumping power projects. The truth is we design, station in the world at Lunglei in Mizoram build, operate and maintain with - at 880metres, no less. equal skill. Moreover, we follow the * Building a floating pumping station on foolproof Engineering, Procurement and the fierce Brahmaputra. Construction System. Simply put, we are Ascending 11,000 feet in snow laden a single point responsibility. A one stop Arunachal Pradesh to create an all shop. powerful hydro-electric plant. So, next time, somebody suggests Delivering the impossible, on time that deserts by definition connote and perfectly is the hallmark of Subhas dryness, you recommend he visit us for a Projects and Marketing Limited. Add to lesson in reality. For Private & Personal use only.