Jain Journal 2002 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/520147/1

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VOL. XXXVII No. 1 JULY jaina bhavana ISSN 0021-4043 A QUARTERLY JAINOLOGY ournal ON JAIN BHAWAN PUBLICATION 2002

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Contents DIMENSIONS OF BABANAGARA INSCRIPTION Prof. Hampa Nagarajaiah AVADHIJNANA : THE SUPERSENSUOUS KNOWLEDGE Dr. Rajjan Kumar* SOME PERSPECTIVES OF AHIMSA Dr. Arpita Chatterjee MAHABIRA'S VISION ON BUSINESS / OCCUPATION / MANAGEMENT Smt. Lata Bothra CONTRIBUTION OF JAINISM Dr. B. K. Khadabadi BOOKS - REVIEWS Satya Ranjan Banerjee

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Book Reviews Bhagavaticurni- edited by Rupendra Kumar Pagariya, L.D. Institute of Indology, L.D. Series 130, Ahmedabad - 380 009, 2002 price Rs. 150.00 One of the brilliant publications of the Prakrit language in the beginning of the twentyfisrt century is the Bhagavaticurni of Sthaviracarya edited by Pt. Rupendra Kumar Pagariya. This Curni of the Bhagavatisutra is a rare one and its publication has enriched the Jaina Agama literature on the one hand, and the Prakrit literature on the other. Pt Rupendra Kumar Pagariya is an able editor and has edited many Prakrit texts from original manuscripts. The Prakrit text is reliable, and the Prakrit language presented here gives in many ways the true picture of the language. The language of the text is very near to Maharastri, although the change of k to glends us to believe that it is Ardhamagadhi. The retension of intervocalict in words like kajjati, sambhavati, ogahati etc.shows that the Prakrit language does not seem to be archaic. As the edition is a good one, I recommend the text to every lover of Prakrit. Satya Ranjan Banerjee Mulasuddhi-prakarana (in 2 volumes) - edited by Acarya Dharma Dhurandharasuri and Pt Amrtalal Mohanlal Bhojak, Sardabahen Cimanbhai Educational Research Centre, Ahmedabad-380 004, 2002, price Vol I. Rs. 250.00; Vol II. Rs. 250.00. The Mulasuddhi-prakarana of Pradyumna Suri written in the eleventh century is a Jain religious text in Prakrit. The text contains many religious tales and narratives, and from that point of view it is a type of Kathakosa. This edition of the text is superb and it is nicely printed with a good quality of paper. Both the editors deserve special thanks for this edition. The Prakrit language is faithfully represented for which the editors are to be congratulated. The commentary is interspersed with numerous slokas written in Prakrit and Sanskrit. These slokas are sometimes collected from different literature, such as, Sanskrit Kavyas and dramas. All these slokas from different Sanskrit and Prakrit literature will show how the Jains were Catholic-minded in selecting slokas

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54 JAIN JOURNAL VOL-XXXVII. NO. 1 JULY, 2002 from anywhere -- be they Brahmanic or Prakrit. These slokas sometimes help us to see how those slokas were current at that time. These slokas will sometimes serve the purpose of different readings. For example, one sloka from the Mrcchakatika is quoted in connection with the description of poverty. The sloka (at page 114) in question runs thus: nirdrayyo hrivum eti hriparigatah prabhrasvate tejaso nistejah paribhuvate paribhavan nirvedam agacchati / nirbinnah sucam eti sokavihato buddheh paribhrasvati bhrastasca ksavam etyaho! nidhanata sarvapadam aspadam // This verse is the number fourteen of the first act of the Mrechakatika. But there are many variants of this verse. In the Mrcchakatika daridvat is found in place of nirdrayyah. So also the reading apadrate is found in place of agacchati. It seems that the reading apadvate is better than agacchati. The root a - pad gives the idea of "to get something." Kalidasa has said - apadvate na vyayam antarayaih (Ragh V.5)-- "is not caused to undergo any destruction by obstacles." The Mrechakatika has sokapihitah instead of sokavihatah. But in the Godabole's edition of the Mrechakatika the reading sokavihatah is given as variant of sokapihitah. The reading buddheh paribhrasvati is not better than buddhya parityajyate, because in the first line of the verse prabhrasyate is used, and so it is better to avoid the same root in the same verse. Another verb parityajyate will indicate a better idea. If we consider the trend of the verse, we think that the reading bhrastasca is not good in place of nirbuddhih, because destruction arises out of the loss of intellect. This is the essence of the whole thing. I recommend the text to all readers of Prakrit. Satya Ranjan Banerjee Pramana-mimamsa of Hemcandra - Sanskrit text edited with Gujarati translation by Ratnajyota Vinaya, Ranjan Vinaya Jain Pustakalaya, Bhalvada, Rajasthan, VS 2058, price Rs. 195.00. The Pramana-mimamsa of Hemacandra with Gujarati translation and exposition is a new acquisition to the field of Jain philosophy. The Gujarati translation of this book has added glory to the edition. The edition contains several index systems which will be helpful to the readers. The printing and paper will induce readers to consult this edition. I recommend this edition to the reading public. Satya Ranjan Banerjee

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Book Reviews Abhidha by Tapasvi Nandi, L.D. Institute of Indology, L.D. Series 131, Ahmedabad -380 009, 2002, price Rs. 120.00 The Abhidha, a treatise of 76 pages of quarto size, is a remarkable contributions to the field of literary criticism, particularly to the category of meaning. This monograph contains the lectures delivered by Professor Nandi at the L.D. Institute of Indology, Ahmedabad. In this treatise, the author has discussed Abhidha from rhetorical point of view. The treatment of the subject is historical. It transpires from the preface of the writer that this is a small portion of his bigger project on "Thought-currents in Indian Literary Criticism". We all hope that when the whole work is published it will be a great contribution to the history of Sanskrit Alamkara literature. In the words of the author, "Abhidha ............. is the power of word yielding the expressed or conventional sense". The view is upheld by Anandavardhana, Abhinavagupta and Mammata and subsequently followed by Hemacandra, Vidyadhara, Visvanatha, Appayadiksita and Jagannatha. The analysis of the subject is remarkable and proves the critical accumen of the author. I am sure that the readers will be much benefited by reading this monograph. Satya Ranjan Banerjee Sambodhi (Vol XXIV, 2001) - edited by J.B. Shah, L.D. Institute of Indology, Ahmedabad-380 009, 2001. This is a trilingual Journal in English, Hindi and Gujarati. It is published by the L.D. Institute of Indology, Ahmedabad. The Journal has a quality of its own. In this number, some papers are worth mentioning; these are Tatparya in Bhoja by T.S. Nandi, the Lalitavistara-tika of Haribhadracarva by K.A. Shah and the Gandassa Kahanavam edited by J.B. Shah. The Gandassa Kahanara is for the first time edited from a single manuscript. K.R. Candra's article on the different readings of Agama texts is worth reading and he has collected lots of interesting passages from Jaina Agama texts. Although some of his readings might be disputed, on the whole the paper is interesting. The quality of paper and printing is very good and the Journal is worth consulting for research purposes. Satya Ranjan Banerjee

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56 JAIN JOURNAL : VOL-XXXVII, NO. 1 JULY, 2002 Anekanta : The Third Eye of Acharya Mahaprajna translated into English from original Hindi by Mrs Sudhamahi Regunathan, Jain Vishva Bharati Institute, Ladnun, Rajasthan, India, 2002, pp 251. One of the abstruse philosophical themes in Jainism is the theory of Anekanta - the discussion of which has been going on for ages in India, nay, in the philosophical system of mankind. From time immemorial till this day, lots of books and treatises have been written and lots of scholars have attempted in vain to expatiate upon the significance of Anekanta. Acarya Mahaprajna's book, Anekanta in Hindi, has fulfilled that want. This book is a compilation of Acarya Mahaprajna's daily lectures which were normally addressed to rural folk or "an assortment of people from various walks of life including some unlettered ones". In this series of lecture Acaryasri has explained the practical applicability of the metaphysical concept of Anekanta. But the Anekanta : the third Eveby Mrs Sudhamahi Regunathan, Vice-Chancellor, Jain Vishva Bharati Institute, Ladnun, does not seem to be a translation from Acarya Mahaprajna's book in Hindi. The reading of this book will reveal the fact that it is altogether a new contribution to the field of Jain philosophy. The book does not lack perspective. It is written with great clarity; her sentences are short, her style is direct and every sentence touches the heart of the readers. Anekanta is an eye. It explains the multiple nature of reality. Its corelative corollary is stadvada which explains the relative nature of knowledge. In the translated words of the Vice-Chancellor, "Anekanta has one rule: co-existence of opposites. Not only is existence in pairs, they have to be opposing pairs. In the entire world of nature, in the entire universe of existence, opposing pairs exist. If there is wisdom there is ignorance. If there is vision, there is lack of it. If there is happiness then there is sadness too. If there is loss of consciousness, there is awakening. If there is death, there is life! There is the auspicious and the inauspicious. High and low. The disturbed and the undisturbed. There is gaining of strength and loss of it. Opposing pairs define Karmasutra (the philosophy of Karma)" (pp 4-5). This paper back edition in a crown size, written in a lucid style, is practically the original work and the translator is to be congratulated for a nice presentation to the sholarly world. Because of its quality, the Anekanta : the third Eve has curved out a niche for itself in the field of Jain philosophy and has already received global acclaim. This book can be unhesitatingly recommended to the reading public. Satya Ranjan Banerjee

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JAIN JOURNAL Vol. XXXVII No. 1 July 2002 DIMENSIONS OF BABANAGARA INSCRIPTION (Vide South Indian Inscriptions, Vol. XVIII. No. 187, C.E. 1168, pp. 256-59] PROF. HAMPA NAGARAJAIAH Introduction The much mutilated epigraph under discussion, containing 71 lines, has recorded three separate donations, made at different periods, to three Jaina temples at Kannadige, the modern Babanagara, a village at a distance of about 27km to the west of Bijapura, the District head quarters in Karnataka. The language of the inscription is Kannada and is written in Kannada characters. Epitome of the text It opens with a benedictory Sanskrit sloka from Bhatta-Akalankadeva's. Pramanasamgraha, invoking Jaina Order initiated by Jina, Lord of three worlds. Subsequent lines eulogize the valour and virtues of Bijjanadevarasa-II (1130-67), the Kalacuri King and eldest son of Permaoideva (1118-30). Then follows the description of (Vira) Mailugi Ksonisa (1167), the youngest brother of Bijjanadeva and his affiliation to Jaina creed. Manikya Bhatyaraka, a bee at the lotus feet of Jina, was patriarch of the Kannadige diocese. His pupil (Ravi)deva, an ardent devotee of Jaina Church, attained eminence by commissioning a shrine enshrining Candraprabha, the Eighth Tirthankara, at Kannadige. Cavunaraya, fostering probity and far famed for four types of charity, installed a huge Manastambha, characteristic Jaina Pillar of Eminence, also called Pride Pillar, that looked like a scale to measure the three worlds. Synchronizing the Astanhika Jaina holy day in the year C.E. 1160, Bijjanadeva, purifying his body by sprinkling Jina-gandhodaka, the scented holywater mixed with sandal paste and anointed on the Jina idol enshrined in the sanctum, gifted 24 matter land, with its boundary specified. This land grant was for the specific purpose of performing

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Jain Journal: Vol. XXXVII, No. 1 July 2002 Astavidha-arcane, eight types of worship including the lamp-waving ceremony scheduled to take place on the Astanhika, and to the repairs and white-wash of the Jaina shrine at Kannadige town. 2 This Jinalaya, shining like a mirror, was caused to be made by Manikya Bhattaraka, head of the Mangalaveda monastery, and a pupil in the lineage of Tribhuvanadeva of Mulasamgha Desigana, a cohort of Jaina friars. Manikya Bhattaraka, the abbatial monk, figures twice in the charter and seems to have been a celebrity and played a prominent role in the dissemination of his faith. Mailugi, Bijjala, Sovideva and Camundaraya were his disciples. The third portion of the epigraph refers to the grant of land and money by Somanrpa for the maintenance and repairs of the Basadi, the Jaina fane at Kannadige, founded by Candimayya. Somanrpa, second son of Bijjanadevarasa, had the other aliases of Somadeva and Sovideva (1165-76). On the auspicious occasion of the first anniversary of his pattabandha, coronation, at his residence at Modeganuru, the modern Madanuru in Koppala District, Somanrpa donated land to the Jaina temple, in C.E. 1167-68. This epigraph was composed by Mallinatha, grandson of Nagacandra-I, poet-laureate of Tribhuvanamalla Vikramaditya (10761125) and elder brother of Nagacandra-II and another grandson of Nagacandra-I. Muliga Nagarya engraved the lithic record, with clear cut Kannada characters beautifully shining like a necklace of fresh pearls picked by Brahma, the creator, who dipped them in the nectar and tied it to the necklace designed exclusively for Vagvadhu, the goddess of speech. Importance The above charter is incomparable in its historical documentation of the Kalacuri dynasty. If affords solid proof of the personal faith of Bijjana, his brother, son, and other relatives. Corroborative evidences to endorse this assumption are not lacking. Bijjala and Ecaladevi, his consort, were parents of eight children two daughters and six sons. Siriyadevi, elder daughter of Bijjala, had married Cavundaraya, scion of Sinda dynasty. His achievement and religious outlook are documented in this record. This epigraph has the rare distinction of -

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Prof. Hampa Nagarajaiah: Dimensions of Babanagara Inscription 3 being the last inscription of Bijjana and the early inscription of mentioning the coronation regnal year of Sovideva. Singularly of the epigraph is furthered by its details of father, son, grandson, son-inlaw et cetera, members of single royal family. The significance of the inscription is enhanced by the fact that it affords authentic material to solve the Gordian knot of clinching the issue of Bijjala's faith once for all. Tirtha and Jina-gandhodaka Among other epithets and the usual royal titles, Bijjanadevarasa is described as possessing Jina-Gandhodaka pavitrikrta-uttamanga, a head that is purified by being sprinkled with sandle paste water used for the lustration of Jina. This uncommon cognomen, attributed to Bijjaladeva, needs an in extenso discussion. Anatomy It has been the custom in Hindu temples that, after completing the prescribed usual worship of the main diety to whom the shrine is dedicated, the devotees are blessed with tirtha, sacred water poured over the idol. The priest, carrying the small vessel containing the holy tirtha,, would let fall one or two spoon full of tirtha, into the right palm placed on the left palm of the devotees, who in turn would drink it with great devotion and feel delighted to have been blessed so. In the Jaina temple too, the devotees who are the lay votaries, are blessed with tirtha,, but the method of blessing with tirtha, is altogether different. Jaina priests in the temple will put one or two flowers instead of a spoon in the vessel containing sacred tirtha,, the holy water mixed with sandal paste, which was used for purifying the Jinabinba with ablutions. The priest, as is the traditional custom current in the Jaina place of worship, would take out the flower dipped in the sacred yellow or red sandal wood water in the vessel, and sprinkle its drops on the head of the devotees, who with its touch would feel that their body is purified and so are gratified. Sometimes the flower, dipped in the tirtha,, is also distributed to the devotee who in turn would willingly touch it to his eyes and set it in the hair or safely place it behind the ear. Thus, the main difference in giving tirtha, between the Jaina and non-Jaina houses of worship is that in

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4 Jain Journal: Vol. XXXVII, No. 1 July 2002 the former case tirtha is simply sprinkled on the head and not poured on to the palm to drink. Abhiseka i. Without phenomenalizing the approach, I would like to historicise and contextualise abhiseka in terms of geography and sect. ii. Interestingly 'the Jaina ritual of sacred ablutions was far more complex than that observed in the temples of Siva, Visnu, or mother goddess' [Ramendra Nath Nandi: 1973 :33]. Ethnographically speaking, abhiseka, lustration, is the most important ritual of Jaina laity. Early Jaina works like Varangacarita of Jatasimhanandi (cirea 7th cent, C.E.), and Yasastilaka of Somadevasuri (C.E. 959) clearly mention that abhiseka is the paramount rite of worship in medieaval period. Jaina inscriptions frequently speak of liberal land grants to Jaina shrines to provide for daily performance of elaborate abhiseka, ablution. iii. "Jains worship a deity who is symbolically represented as a king. The Jina is a spiritual conqueror. He was born into a royal family as a prince. According to the traditional biographies of the Jinas, many of them were consecrated as kings in the rite of royal lustration (rajyabhiseka) before they renounced the world" (infra). Symbolism of god as king is reflected in the ritual cultures of Karnataka, and the conception of kingship finds its expression in Jaina ritual culture. "In Karnataka since early medieval times, kingship has been inextricably interwinded with the rite of abhiseka" [Cort: 2002: 42-43] iv. Ronald Inden has rightly observed that "virtually all of the rites having to do with the making or remaking of a Hindu kingdom during the period of the Hindu Kingdom's glory, the eighth to twelfth century, consisted of a more or less elaborate bathing ceremonry either of the king or of an image of god. The rite of abhiseka was essential to remake daily the man as king Without the rite, he was an empty receptable. After the rite, he was imbued with the luminous energy .(tejas) of the deity" [Ronald Inden 1990: 234 & 236] ... ...

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Prof. Hampa Nagarajaiah: Dimensions of Babanagara Inscription 5 Bijjana, the Kalacuri King, visited the Jaina shrine on the occasion of Astanhika festival. Nandisvara dvipa is the eight and last island situated in the middle of universe. Exactly in the centre of Nandisvara dvipa stands Anjanaparvata, surrounded by Akrtrima caityalayas on all sides. Deities who belong to the Bhavanavasi, Jyotiska, Vyantara and Vaimanika, the four groups of celestial beings, worship of Jina bimbas enshined in these caityalayas. Exclusively for this purpose, they visit the caityalayas thrice a year in the months of Asadha, Karttika and Phalguna, and the duration of worship is extended to eight days at a stretch. Hence the nomenclature of 'Astanhika' olim 'Nandisvara Astanhika'. Since this period is considered very auspicious, Jaina householders visit Jinamandiras to observe vows and donate gifts. In brief, only Jaina laymen and women follow Astanhika ritual. King Bijjala, as a devoted votary, after participating in the ritual mentioned above, gave several endowments to mark the event of Astanhika holy day. It is worth pondering that instead of making an endowment only for Khanda-sphutita jirnoddhara, gift of repairing and white washing the temple, Bijjala has specified that the donation should be made use of for observing the Astanhika, a festival of his faith. This typical phraseology of Jina-gandhodaka-pavirtrikrta-gatra occurs occasionally, but invariably, appropos or ardent Jaina laics. We do come across this usage only in a few Jaina inscriptions and Jaina poems. Out of about 3000 Jaina epigraphs in Karnataka, this phrase is used in eight charters while introducing sravaka Jaina layman, and upasaki, Jaina lay woman. Instead of quoting the text from those inscriptions, I would rather prefer to record the source of concerned epigraphs chronologically. i. MAR 1921, p. 18, C.E. 963, Kadalura ii. SII, vol. XI-I, No. 52, C.E. 1007, Lakkundi (Gadag Dt) iii. JISI, Ingalagi inscription of C.E. 1094 (Gulbarga Dt) iv. EC, VII-i (BLR) Shimoga 97, C.E. 1112 v. EC. VI (R) Krsnarajapete 3, C.E. 1118 Hosaholalu (Mandya Dt.)

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Jain Journal : Vol. XXXVII, No. 1 July 2002 vi. EC. II (R) Shravanabelagola 176 (143), C.E. 1123 (Hassan Dt) vii. EC. VII (R) Nagamarigala 169, C.E. 1142, Kasalagere (Mandya Dt) viii.EC. XII (BLR) Tipturu 93, C.E. 1174, Karadalu (Tumkur Dt.) Bijja!adeva had the alias of Bijjanadevarasa, a nomen used more frequently in the Jaina records. Himself being a Jaina by faith, had chosen some Jaina men as his dependable officials. Among such bona fide subordinates Recana camupa was fidus Achates. Recana dandadhipa (1135-1225), field-Marshal of the Kalacuri army and scion of Vaji family, related to the illustrious Danacintamani Attimabbe who commissioned 1501 Jaina temples including the magnificient Brahma Jinalaya at Lakkundi [SII, xi-i, No. 52, C.E. 1007). Recana, Bellona's bridegroom, bestowed his wisdom on Bijjana, his overlord and inspired to unsurp the Calukya throne. Accordingly history repeated and it was Bijjana who turned the tables to cease the throne, and declare himself independent as the emperor of newly initiated Kalucuri monarchy. Recana established Bijjana on the throne and helped him secure prosperity of the seven constituent elements of a king, by his might, stratagem and secret consultations. Thus Recana stretched his trunk-like strong arms so that Kalacurya-Rajyalate, the creeper of Kalacurya kingdom, could spread to flourish. [EC. VII-i (BLR) Shikaripura 197, C.E. 1180, Cikkamagali). Recana founded Jaina sanctuaries and monasteries at Lakkundi, Arasikere and Jinanathapura, and patronished poet Acana to author Vardhamana Purana, a poem of 16 cantos in the Kannada language. There are ample epigraphical, archaeological and literary evidences to show that Jainism was widespread during this epoch. 1. Rambhadevi, ardhanga-laksmi of Bijjana, renovated the dilapipated Jaina temple at Malakavate olim Malavitige in the Mandubbe-30 Kampana of Anandur-300 sub-division, in C.E. 1166. [Inscriptions from Solapur District, No. 17, C.E. 1166, Malakavate (Maharashtra : Solapur Dt and Tk)] 2. She also endowed the Jaina temple at Kandalagaon in south Solapur Tk (ibid, No. 18, C.E. 1166]

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Prof. Hampa Nagarajaiah : Dimensions of Babanagara Inscription 3. Kesavadeva, who had the title of 'guna-nidhi, 'treasure-trove of virtues', donated gold to the Jaina shrine called "Balleya Jemayyana Basadi at Lakkundi in 1173 [SII, vol. XV. No. 119, C.E. 1173] 4. An inscription composed by Hittina Senabova, a bard who had the epithet of Anupama kavi Kalidasa' records the endowments of land etc., extended to the Jaina shrine at Chikka Handigola, in C.E. 1174 (ibid., No. 128] 5. Kopparasa, Lord of Adakki and general of Rayamurari Sovideva, the Kalacuri king, made over several gifts to Cenna Parsvadeva's angaboga, Astavidharcane, Jivadaya-Astami and festival days of Nandisvara in C.E. 1165 [Kalburgi Jilleya Sasanagalu, Adaki No. 3, C.E. 1165] 6. The Five Hundred of Ayyavale granted gifts to perform Astavidharcane in the Senior temple, also known as Tirthada Basadi, dedicated to Goddess Padmavati Mahadevi of Adakki, important seat of Jainism, in the reign of Rayamurari Sovideva (ibid, No. 4 C.E. 1165] 7. When Rayamurari Sovideva was on the Kalacuri throne, Adaki flourished as a great centre for Jaina activities. While he was administering from his residence at Modeganur and Koppa, mahamandalesvara 'Ecarasa and others donated land and other gifts to the temples of Parsvadeva of Big temple and Ghatantakidevi of Tirthada Basadi of original congregation for performing Astavidha-arcane, Jivadayastami, Nandisvaraparva and for daily worship. 8. An incomplete inscription dated C.E. 1159, inscribed on the backside of the Virabhadrasvami image enshrined in the Virabhadradeva temple at Karatikal village (Raichur Dt., Lingasugur Tk), of the Kalacuri period, provides information about Jaina Church. 9. Another charter, of the Kalacuris, from Nadiharalahalli, dated C.E. 1168, records that Arasigavundi and Nagagavunda gifted land to the maintenance of Rsabha Jinendra caityalaya and danasala of Gottagadi village (SII, Vol. XVIII. No. 180, C.E. 1168. Nadiharalahalli (Haveri Dt, Ranibennur Tk)].

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8 Jain Journal: Vol. XXXVII, No. 1 July 2002 10. Holarasa, son of Bittarasa, a sun to the Lotuses of Sindakula, endowed the Gunadabedangi Jinalaya at Arasibidu olim Vikramapura (Bijapur Dt, Hungunda Tk), in C.E. 1167 [SII. Vol. XV. No. 108]. This Jaina shrine was commissioned by Akkadevi, princess of the Calukya dynasty who had the cognoment of Gunadabedangi ('the beauty of virtues'), in C.E. 1046 [EI, Vol. XVII, No. O.C.E. 1046] 11. Kalidevasetti of Hanugal founded a Basadi dedicated to Caturvimsati (=24) Tirthankaras at Mantagi (Haveri Dt, Hanagal Tk), and entrusted it to Nagacandra Bhattaraka, his preceptor. 12. Samanta Sankara built a new Basadi at Cikka-Magadi which was graced by the presence of Recana-camupa, minister and general of Bijjana and his sons. Kavadeya Boppa, a subordinate, had accompanied Recana. 13. Kavadeya Boppa, minister of Recana, was in intrepid warrior of the Kalacuris. Jaina shrines at Bandanikapura, Battakere, Bankapura, Belagola, Hanugal, Huli, Kolaturu, Kogali, Kupana, Lokkigundi, Mulgunda, Navilgunda, Puligere and other places were renovated and resurrected by Kavadeya Boppa. Similar instances of installing consecrating and commissioning of Jaina images and places of prayer are not lacking. Manalavede, now in Maharastra (Sholapur Dt.) was a well-known Jaina seat and the royal house of the Kalacuris made it more sacred by founding new houses of worship dedicated Jina. Abbots of Mulasamgha Desiga gana were chief of the Manglavede diocese. Bijjaladeva, born at Ingalesvara (Bijapur Dt, Bagevadi Tk), a nerve centre of Jaina faith, was brought up at the nearby Mangalavede olim Mangalavada, included in the Tarikadunadu division, and the early capital of the Kalacuri monarchy. The pontiffs of the Jaina monastery at Mangalavede were the royal preceptors of the Kalacuri kings ab initio to ad finem. Hence the patriachs of the Mangalvede Jaina cloister were privileged to the biruda, title of 'Mangalavedada Rayaracarya', the teachers of the kings of Mangalavede'. Interestingly this epithet appears in the Babanagar inscription. Acarya Tribhuvanadeva, chief of the Mangalavede Jaina monastery, was the preceptor of Bijjanaraya. It is noteworthy that some of the Kalacuri kings had Raya as part of their

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Prof. Hampa Nagarajaiah: Dimensions of Babanagara Inscription names Rayamurari, Bijjalaraya. Manikya Bhattaraka, successor disciple of Tribhuvanadeva, was the royal preceptor of Vira Mailugi, younger brother of Bijjala, and of Somanrpa, son of Bijjala. Epitome The religio-historical and socio-cultural significance of the Babanagara epigraph needs no exaggeration. The Virasaiva and Jaina literary sources categorically affirm that Bijjala was Jaina by faith. Inscriptional evidences also endorse the above account. The Babanagara charter under discussion contains completely reliable record of the Jaina influence. It possesses phrases and references which hark back to the early phase of the Kalacuri monarchs. It describes the imperial policy for the propagation of the royal faith, especially the deeds of Bijjana, the progenator of the dynasty's rule and, after a hiatus of a decade, refers to the origin of Somanrpa. It was issued in C.E. 1167, according to (SII, Vol. XVIII) editor's computation. Unfortunately this unique lithic record is severely damaged at several places, and the lines between 65 and 69 in particular are completely worn out. However, the main portion and purport of the charter could be made out. Now the controversy over the faith of Bijjaladeva has been set at rest on the basis of unquestionable epigrapical and literary evidences. ABBREVIATIONS ARSIE: Annual Report of South Indian Inscriptions BLR Benjamin Lewis Rice Edition C.E. Current Era Dt. District EC Epigraphia Carnatika : EI: Epigraphia Indica JISI Jainism in South India and some Jaina Epigraphs by P.B. Desai KI: Karnataka Inscriptions MAR Mysore Archaeological Annual Reports (R) (Revised) SB Sravanabelagola SII South Indian Inscriptions Sk Sanskrit Tk: Taluka 9

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10 GENEALOGY OF THE KALACURI DYNASTY Bijjala-I (1057) Krsna alias Kannama (1067) Jogama (1080-1118) I Permadideva (1118-1130) (w. Nagaladevi) Bijjaladeva (w. Ecaladevi) (1130-65) Jain Journal: Vol. XXXVII, No. 1 July 2002 Rayamurari Mallikarjuna Sankama Sovideva (1175-76) (1176-80) (1165-75) Raja Mailugi (1165) Ahavamalla Singhana Siriyadevi (1180-83) (1183-84) (m. Cavundaraya) BIBLIOGRAPHY Court, John E. The Jina as king, In Vasantagauravam, (ed) Jayandra Soni, Mumbai, 2002. Younger daughter (m. Barmarasa) Desai, P.B. Jainism in South India and Some Jaina Epigraphs, Solapur, 1957. Gogi, Hanumakshi (ed): Kalburgi Jilleya Sasanagalu, Hubli, 1996 Nagarajaiah, Hampa (ed): 1. Jainism under the Kalacuris and the Seunas In Jinamanjari, Vol. 21. No.-1, April 2000 (A bi-annual from USA & Canada) 2. Koppalada Sasanagalu, Mysore, 1998. 3. Jaina Corpus of Koppala Inscriptions XRayed, Bangalore, 1999. Nandi Ramendra Nath Religious Institutions and Cults in the Deccan, Delhi. 1973. Ritti, S.H., and Ananda Kumbhar (eds): Inscriptions from Solapur District, Dharwada, 1988. 'Ronald Inden: Imaging India, Oxford-Blackwell, 1990

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Avadhijnana : The Supersensuous Knowledge DR. RAJJAN KUMAR* Knowledge is the integral entity of soul, and it is infinite. The infinitiveness of knowledge is blocked by some external substances. That external substances are karmas and named as Jnanavaraniya karmans. It is overlayered on soul and the selves cannot apprehend or comprehend infinitively. After desctruction of this obstruction the selves can regain the capacity of infinite perception. It is a chained and gradual process and complete in two ways - 1. Indirect and 2. Direct. Indirect knowledge is two types - a. Matijnana, b. Srutajnana. Direct knowledge is of three types - a. A vadhijnana, b. Manahparyayajnana and c. Kevala jinana. Avadhijnana is that kind of direct knowledge which subject matter is rupin substance (Material substance). It is acquired as well as innate knowledge. It is a limited knowledge which cover a minimum area and also has maximum area that is equal to innumerable universe. It has several kinds of philosophical queries, that possess material and spiritual importance both. Knowledge : Dependent and Independent There is a well-requisite assumption that knowledge of a soul, which is inherited within it, is either independent or dependent. The need of that assumption arises only due to the relationship between soul and knowledge. Before going into that area, we should note that knowledge is the essence of soul. Believing in this fact one may turn out and put a view that there is no need of drawing the relationship between knowledge and soul, because it is not spatial or temporal relation, but is a matter of capacity. Some facts like distance, spatial or temporal are not a hindrance for the soul. It can obstruct physical movement. But on the capacity to know, it cannot have any such influence. If the soul cannot penetrate into the past or future or see through distance, it is due to the delimitation of its knowing capacity by the obstructive veil, and not due to any inherent privation. *Reader, Applied Philosophy, IASE, MJP Rohilkhand University, Barielly

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12 Jain Journal : Vol. XXXVII, No. 1 July 2002 Knowledge is as independent as existence. As existence does not depend upon some other exisience for its existence, likewise knowledge does not depend upon something else of his knowledge. Knowledge is there in its own right. No physical contact, direct or indirect, with objects is essential for the organisation of knowldege. The question of physical contact or limited distance or size comes in only when the inherent capacity is delimited. This delimitation even is not ultimately due to some extraneous condition. It is due to the soul itself, which has acquired by the karmic veils through its own activity. Hence, knowledge of soul at its pure condition is independent. But at impure stages or at the limited condition, knowledge of soul is dependent. In short, it is assumed that knowledge is dependent and is also independent, but the situation is whether soul is liberated or bonded. The necessity of above consideration is not quite esesntial, but it has great importance to understand the three kinds of direct knowledge. Because we see how and which way a self perceives distant object, view of other's mind and an object in entirety. During the perception knowledge acquired by the self is dependent and lastly it becomes independent. Avadhijnana and its meaning Avadhijnana is that kind of direct knowledge which apprehends only material objects, immaterial objects like soul, Dharma, Adharma etc. are not apprehended by it. It apprehends only those objects which have shape or form. Hence, Pudgala or matter and the objects made by paudgalika particles are only the subject-object of Avadhijnana. Because, Pudgala has all those attributes through which it has the ability to become as rupina or possesses some form or shape, Jiva, Dharma, Adharma, Akasa and Kala are formless, and have not all those properties as pudgala has. Therefore, they all are called Arupina or formless and cannot be apprehended by Avadhi.' All those who have shape or form is called rupina and the rest are arupina. Rupi means murtika. Murtikas are the subject matter of selves sense organs and have the properties like-touch, taste, smell, colour etc. Arupina and Amurtika are just opposite to the rupina or

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13 Dr. Rajjan Kumar : Avadhijnana: The Supersensuous Knowledge murtika. It is supposed that formless dravyas are not the object of Avadhi. It is only rupin contents of space and time that are known as Avadhi. Avadhijnana is called avadhi because its sphere of apprehension is limited in context of dravya (substance), ksetra (space), kala (time), and bhava (modes)3. It means avadhijnana is known as limited knowledge restricted by space, time etc. In Jainism it is also taken as a simajnana, limited knowledge. According to Acarya Akalanka, avadhijnana has some maryada (limitations), and that limitations are concerned with dravya, ksetra, kala and bhava.4 Like avadhijnana, clairvoyance and clairandience are amusing concepts of modern psychology. The retainer of that potency is able to perceive or hear the distant objects. They are taken as extra sensory perception or atindriyajnana. According to Jainism all congnitions related with avadhi are apprehended by soul directly. Senses do not play any part in them, because avadhi is a direct knowledge, and direct knowledge is a direct action of soul not its aid like senses etc. Avadhijnana: acquired or innate Jainas subdivided mundane soul in 4 categories according to their developed stages. 1. Naraka (Hellish), 2. Tiryanca (Subhuman), 3. Manusya (Human) and 4. Deva (Superhuman). Out of the above four gatis Naraka and Deva are the denizens of heaven and hell. They have avadhijnana as their birthright and is known as bhavapratyaya (due to birth). It is supposed that the inhabitants of hell and heaven are endowed with avadhi by their very birth and due to that their avadhi is called bhava-pratyaya. The two words of bhava-pratyaya is 'bhava' and 'pratyaya' which mean birth and knowledge respectively.7. Two other kingdom of men and animals have not avadhijnana as birthright. They only acquire that very knowledge is a result of a special merit. Acquisition of avadhijnana by human being and sometimes by higher animals and birds is called ksayopasamanimitta or gunapratyaya. Ksayopasama and gunaprayaya both are technicus terminus and have the meaning as destruction-cum-subsidence and acquired merit respectively. In both the process, the selves have to adopt different kinds of exercises, then they acquired avadhijnana.

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14 Jain Journal: Vol. XXXVII, No. 1 July 2002 Hence, in that category, avadhijnana is not inborn but is an acquisition through appropriate attempt. Therefore, we may conclude that avadhijnana is both either as an inborn or as an attempted acquisition. Before ending this conclusion we must see the view of Prof. Nathmal Tatia. "In fact, however, avadhi is as a rule, ksayopasamanimitta in all cases. It is necessary in the case of the denizens of heaven and hell because they have secured the destruction and subsidence of the veiling karman by the acquisition of requisite merits and only occasional in the case of other beings" Types of avadhijnana and its capacity There are two types of Avadhijnana'0 1. Bhavapratyaya and 2. Ksayopasamanimittika or Gunapratyaya. We have already discussed that bhavapratyaya is that sort of avadhijnana associated with Naraka and Deva which is innate. The other types of avadhijnana is an attempted acquisition and is acquired as a result of special merit by men and subhuman beings. Both have two forms of avadhijnana and hence is a supernatural power of mundane selves. It means it is a capacity and a potentiality too of avadhijnani. We should inculcate the capacity and potentiality of avadhijnana of different species, because it is deemed essential for the fixation of supernaturality of avadhijnana of different species. The capacity of bhavapratyaya is fixed more or less according to the region where a being takes its birth. For example, the being of hellish place can perceive the minimum area is 2 miles and the maximum limit is fixed upto 5 miles. For the species as deva the minimum area of perception is two hundred miles or 1 Rajju while the maximum limit is lokanandi. Lokanandi is the central part of universe from top to the bottom with a length of 14 Ragas and breadth of one Rajju. Rajjus is a hypothetical scale of measurement.12 The ksayopasamanimitta or gunapratyaya abadhijnana is acquired by the partial removal of avadhijnanavarana karman, the main obstacles of that knowledge. This happens in the kingdoms of men as well as animals. It varies according to ksayopasama not only in the matter of area, but also in certain other respect. The area ranging as minimum limit of innumerable part of angula and the maximum limit account upto the whole universe.13

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Dr. Rajjan Kumar : Avadhijnana : The Supersensuous Knowledge 15 Besides, the assumption of that area limitations some other facts are also taken to consider the potentiality of avadhijnana. For instance, it is believed that in the Indian legends the possessers of avadhijnana have the ability to occult knowledge and describing hidden treasures or foretelling the future calamities or personal destiny. This is also applied on some birds and animals. But that assumption which belongs to subhuman beings has not given any philosophical importance. Even then, they all are referred for enhancing the glory of avadhijnana. The area cognized by Avadhijnana It is well-known that knowledge needs a combine help of senses and mind, but for common people it is applied for indirect knowledge. That sort of knowledge of common people is confined to the capacity of senses and the mind. Contrary to this the area of avadhijnana is ascertained from the point where the soul begins to funcion independently. Because it is a direct knowledge and by rule it has the ability to apprehend the objects directly by soul without any help of senses and the mind, the auxiliary aid of soul of concerning selves through which the soul gets knowledge. The minimum and maximum area of cognition by Avadhi can be fixed as 1. Sense-cognition and 2. Omniscience. Avadhi with the minimum capacity apprehends the area, as little as the dimension of a panaka in the third moment of its birth!4. The maximum area cognised by avadhi is the entire universe and innumerable units of the same size beyond it. It is believed that the whole universe is measured by 14 Rajjus's, a hypothetical scale of innumerable yojanas. It is supposed that the five substances i.e. Dharma, Adharma, Jiva, Pudgala and Kala are found in this area of 14 Rajjus only. Beyond it there is only one substance viz. Akasa. Out of the six dravyas the pudgala is material while the other five are immaterial. Avadhi can know the material objects only. But, the question under discussion is the extension of space, where the object can be apprehended by the avadhi with maximum capacity. Jinabhadral" holds that avadhi can apprehend an area as much as is constituted by innumerable worlds of the dimension of 14 Rajjus. Beyond the above mentioned area, there is no material substance

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16 Jain Journal : Vol. XXXVII, No. 1 July 2002 and avadhi can apprehend only material substance. Hence, practically, avadhi does not know anything beyond this region. Modes of Avadhijnana We have already discussed that avadhi begins with an innumerable part of angula, and extends upto the entire universe. It means avadhi has minimum and maximum limit, besides that minimum and maximum limit, avadhi also has middle limit. All that modes of avadhi is technically known as! 1. Desavadhi, 2. Paramavadhi and 3. Sarvavadhi. Before explaining all the three modes of avadhi, we should note that it extends up to the stage just preceding omniscience 1. Desavadhi : The avadhi related a part has three grades18_ Jaghanya (minimum), Utkrsta (maximum) and the aghanyotkrsta (middle). Desavadhi is the minimum stage which perceives an infinitely small part of an angula. In the maximum stage it cognizes the entire universe. All the middle stages are related to the third category. Vardhamana, Hyaman, avasthita, avavasthita, gamina, apratiatina and pratipatina are the different stages of avadhi, and Desavadhi may undergo in all these stages.'' All the above stages are found in the human kingdom and the gradation discussed above of desavadhi with middle capacity. The maximum limit of avadhi in the case of subhuman kingdom is innumerable islands and oceans in respect of space, innumerable years of time and a certain degree of fire substance.20 2. Paramavadhi: Avadhi developed into the highest stage. It also has three categories like desavadhi - Jaghanya, Utakrsta and Ajaghanyotkryta.2' It is the minimum degree perceives the entire universe with an additional unit of space, that is the maximum degree perceives the space measured by innumerable stages. The middle stages are related to the third categories. The paramavadhi does not meet the stages of hiyaman and pratipatina.20 Paramavadhi is possible in the human kingdom only. It is attained by a person with a high degree of self-discipline. As a matter of fact, it is a variety of Desavadhi only.23

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Dr. Rajjan Kumar : Avadhijnana: The Supersensuous Knowledge 17 3. Sarvavadhi: Avadhi related to the whole. It is without any gradation24. It perceives innumerable units of space in addition to those already covered by paramavadhi. It meets with four stages of avasthita. anugamina. ananugamina and apratipatina's One thing is noticeable about Sarvavadhi that it cognized all the objects that are within the scope of avadhi. It necessarily results into kevala.26 It is also supposed that the categories of Desavadhi and Sarvavadhi cover the entire range of avadhi. The conception of sarvavadhi is not found in Svetambara text like Visesavasyaka Bhasya. According to this tradition Paramavadhi results into kevalajnana.27 Categories of Avadhijnana Jainacaryas like Akalanka defines the categories of avadhijnana, which are 8 in number28 Vardhamana, Hiyamana. Avasthita. Anavasthita, Anugami, Ananugami. Apratipati and Pratipati. Vardhamana : The avadhi which is negligible at the time of its birth but gradually increases upto the extent of whole universe. It is like the fire of match-stick thrown into a heap of dry fuel. Hiyamana: The avadhi which covers large area at the time of its origin, but shrinks gradually up to the stage of negligiblity or disappears totally. Avasthita: The avadhi which is steady. Having once appeared, it never disappears upto the attainment of kevalajnana or the end of life. Sometimes, it follows the next life also. Anavasthita: the avadhi which is unsteady; increases and decreases without any system. Anugami: The avadhi which follows the owner even if he leaves the place of its birth. Ananugamika: The avadhi which stickes to the place of its birth; which does not follow the owner if he happens to leave that particular place where avadhi was produced. Pratipati: The avadhi which shines like a flash of lightening disappears at once without any duration.

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Jain Journal : Vol. XXXVII, No. 1 July 2002 Apratipati : The Avadhi, which is just opposite to Pratipati. References : 1. Narupisvati niyamah kriyate / Sarvarthasiddhi, 1/27/134/10 2. Pancastikaya, 99; Sarvarthasiddhi, 5/5/271/7 3. Avahimaryaya avadhinama partibadhan samaya / Pancassgraha, 1/123 4. Avadhimaryada avadhinama pratibadhan jnanamavadhijnana / Rajavartika, 1/9/3/44/14 5. Ibid 6. Nandisatra, 7; Tattvarthasutra, 1/22 7. Prakrta Hindi Kosa, K. R. Chandra (Edt.) pp 624, 505 8. Nisithasutra, 7. Tattvarthasutra, 1/22 9. Studies in Jaina Philosophy, Nathmal Tatia, P. 63. 10. tam ca ohinanan duviham bhavapacciyam gunapacciyam ceva / Dhavala, 13/5, 5, 53/290 11. Jainendra Siddhanta Kosa, Ksullaka Jinendra Varni, Pt I, P 198 12. Ibid, Pt I, p 198, Pt. III, pp 401, 438, Jain Epistemology, I.C. Shastri, p 348 13. Ibid, Pt I, P. 199 14. Visesavasyakabhasya, 585; Jain Epistemology, Shastri, p 343 15. coddasarajjupamano uccheho hodi sayalalogassa / Tilioyapannati, 1/150 16. Visesavasyakabhasya, 598-607 17. ohim taheva - dasam taha niyadan / Pancastikaya, 43 18. desavadistredham - jaghanya - ukrstah - ajaghanyogklstsceti / Rajavartika 1/22/4/81/27 19. Ibid, 1/22/4/83/11

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19 Dr. Rajjan Kumar : Avadhijnana : The Supersensuous Knowledge 20. Jainendra Siddhanta Kosa, Pt I, P 199 21. sa eva trividhospi paramavadhin 1 utksstacaritrayujkasyeva bhavati ...Rajavartika, 1/22/4/83/11 22. Paramavadhi Vardhamano bhavati na hiyamanah / Ibid, 1/22/4/83/ 11 23. Paramavadhirdesavadhivamtveti vaksyamah / Ibid, 1/20/15/7911 24. Sarvavadhi vikalpatadeka eva / Ibid, 1/22/4/81/27 25... catvarobhedah Sarvavadheh / Ibid, 1/22/4/82/1 26... pi nigganthanam ceva hodi / Dhavala, 13/5, 5, 59/323/4 27. Jaina Epistemobogy, Shastri, P 349 28. Rajavartika, 1/22/4/83/11

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SOME PERSPECTIVES OF AHIMSA Jainism vis-a-vis the Tibetan Buddhist Experience DR. ARPITA CHATTERJEE Buddhism and Jainism, the two ancient religions of India, are the greatest propounders of ahimsa in the world. Both the religions saw the light of day in the 6th century B.C. though Mahavira is said to be earlier than Buddha. These great prophets come from the ancient region of Magadha with Buddha belonging to the more eastern region and Mahavira belonging a bit to the north west. Every religion has some universal truths that are common to all. After this, each then has its distinctive features, its approach and path that make it stand apart from others. Buddhism and Jainism are no different. Both flourished at the same time, but while Buddhism was flexible (as we come to know from a historical study of its development) Jainism was much more conventional and rigid. As a result, the earlier was more susceptible to change thus also making it more acceptable to many. It soon crossed the boundaries of its mother land and spread far and wide all over the world. It is due to its inherent nature it imbibed features from local religions into its fold and brought about an evolvement while keeping the main tenets intact. This obviously made it more acceptable to the locals. Travelling down the ages and across countries we find that Buddhism in different places has features that were not to be found in the original Buddhism. The place that immediately springs to one's mind is the Buddhism of Tibet. Jainism, on the other hand, has a different story to tell. Its more conventional and rigid approach has made it more resilient towards change. We do not find drastic changes in its approach. Its rules and regulations are, more or less, maintained through the ages. However, in the evolvement of Tibetan Buddhism and Jainism, we find certain features that are also wonderfully common. While not being apparently noticeable, a study of ahimsa among the Tibetans and the Jainas reveals common features that are strikingly interesting.

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Dr. Arpita Chatterjee : Some Perspectives of Ahimsa The Tibetan plateau is one of the most difficult and inhospitable among countries. This has resulted in the development of a culture that is distinct as well as unique. In every aspect of life, we find the Tibetan way to be different from others. And Ahimsa is no different. 21 Ahimsa and its connotation has come down to us through the ages and is one of the main tenets of the Buddhist and Jaina thought and philosophy. As the term suggests would indicate an attitude of non-violence towards all living creatures both man and otherwise, maintained even at the cost of self gain. However, the broad meaning remaining the same, contextual differences do exist. By context again we mean the person, the place, the geographical features, the situation and others. In Tibet Ahimsa has evolved in its own distinctive way. A systematic and chronological study of the history of Tibet helps reveal the development of ahimsa among the people there. Tibetan history is clear to us from the seventh century A.D. when Buddhism, the religion that epitomizes non-violence was introduced there. Prior to this Bon was the pre-Buddhist religion of Tibet. It was essentially Shamanistic in nature and had all the elements like human sacrifices, propitiating good and evil spirits and many other rituals and customs of life that were not quite in line with the concept of non-violence. During the reign of King Srong-tsan-Gampo, (7th century A.D.), Buddhism was introduced in Tibet by two of his queens. His Chinese and Nepalese queens were devout Buddhists and had brought into Tibet with them images of the Buddha and the religion as well. The King naturally took to Buddhism and the religion got royal patronage and was also declared the national religion. The combination of the two inevitably also brought about innumerable initiations and lots of development. However, even a century after Buddhism was brought to Tibet it could not get a strong foot hold against the dominant Bon religion and its followers. Early Indian pandit Santiraksita, who went to Tibet to preach Buddhism, was harassed by Bon followers and had to return unsuccessful.

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Jain Journal: Vol. XXXVII, No. 1 July 2002 In the early ninth century, Padmasambhava, the great Indian Tantric Master, went to Tibet at the invitation of the then King of the Chosrgyal dynasty Tritsong Detsen. "He was well-versed in the magical arts associated with the tantric form of Buddhism, (which was more acceptable to the Tibetan people). With powerful formulas and rituals, Padmasambhava was able to subdue the Bon spirits, which opposed his missionary efforts in Tibet. He vanquished them and caused them to take an oath to defend the new religion. Hence, many of these spirits were taken into the Buddhist pantheon" (Tibet, A Political History, Tsepon W.D. Shakabpa, P. 36). He also realized that unless certain features of Bon were imbibed into Buddhism it would not become readily acceptable to the people. 22 And so developed the Buddhism of Tibet that was unique in its ways. It had the principles of non-violence and mid-way path on the hand and certain customs and ritualistic features of Bon on the other. Interwoven also are other deciding factors. This is a curious paradox that makes for two strong parallel streams at once interesting and relevant. (The history of Tibet, since the introduction of Buddhasim, shows this religion and non-violence to prevail over all other aspects in life). Seventh century to the ninth century saw the reign of the Chosrgyal (or the Religious Kings) dynasty. During the reign of this dynasty we find great kings like Srong Tsan Gampo, Tride Tsugtsen, Trisong Detsen, Tritsug Detsen or Ralpachen ruling Tibet and patronising Buddhism. They build monasteries, supported and protected monks, sent and brought scholars to and from India, got innumerable works translated from Sanskrit into Tibetan and spread the thoughts and principles of Buddha among their people. (There were ups and downs, but the general law prevailed). After Ralpachen was assassinated by his irreligious brother Lang Darma (836 A.D.), Buddhism was practically wiped out from Central Tibet. Violence and destruction ruled Tibet at that time. In order to end violence a monk assassinated Lang Darma thus bringing an end to the Chos-rgyal dynasty. During this period we find great Buddhist monks and scholars of the highest order like Padmasambhava, Santiraksita, Silendrabodhi, Danasila, Jinamitra and others spread the light of non-violence there.

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Dr. Arpita Chatterjee : Some Perspectives of Ahimsa 23 The next age (978 A.D.).i.e. the Restoration of Buddhism also saw great pandits both from India and Tibet like Atisa Dipankara, Milarepa, Toonkhapa and others also preaching and teaching Buddhism and all that it stood for. This had such a strong hold over the people of Tibet that during the age of the Lamas and the Patrons (1207-1350 A.D., even the Mongol kings like Kubla Khan and Ghusri Khan were converted to Buddhism through non-violence. It all began in 1207 A.D. when Chengis Khan first attacked Tibet and forced the latter to pay tributes to the former. After the death of Chengis Khan in 1227, Tibet stopped paying the prescribed tribute and so in 1240, Chengis Khan's grandson Godan attacked Tibet. The prince, then ordered the search for an outstanding monk (to be sent to Mongolia) Kunga Gyaltsen a lama of the Sakya sect, also called Sakya Pandit because of his Knowledge of Sanskrit, was selected. He went to Godan's court and through his preachings he slowly brought Buddhism into Mongolia and finally even succeeded in converting the royalty into Buddhism. During the reign of these so called infamous Mongol Kings Sakya Pandit, Lama Phagpa and other Lamas of the Sakya sect, were gradually given practically the whole of Tibet as repayment for preaching the Religion to the people of Mongolia and to the King in particular. Apart from preaching Buddhism while in Mongolia, they advised the rulers to abstain from war and to follow the path of nonviolence. (Rich gifts and great titles were conferred on these lamas and the land was protected by the Mongols.) In 1254 A.D. Kublai Khan gave a letter of investitures to Phagpa Lama, granting him supreme authority over Tibet. So practically from the thirteenth century onwards, the whole of Tibet came under the rule of a religious head. During the time of the Mongols the Sakya monks were the temporal and religious leaders of the land. After Kublai Khan's death in 1295 A.D. the strength of the Sakyapas began to fade in Tibet. The decline of Sakya power in Central Tibet led to the rise of Phamo Drupa to power. The name Phamo Drupa, "One From Sow's Ferry", was given to a monk Dorjc Gyalpo who came from Kham in Eastern Tibet in 1158A.D. His was

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Jain Journal : Vol. XXXVII, No. 1 July 2002 the first of the three major hegemonies in power in Tibet (Phamo Drupa, Rinpung, and Tsangpa hegemonies). Most of the rulers of these hegemonies were Buddhist monks (belonging mainly to the Karmapa and Gelugpa sects). They were good, prosperous years but were also marked by internal strife and unrest.(Tsongkhapa Lozang Drakpa, the founder of the Gelugpa sect came to U-Tsang from Amdo in 1372). However for quite some time, conflict between the religious sects was continued by the ministers who championed their own causes. Then came the age of the Dalai Lama. In the summer of 1578, Sonam Gyatso, a monk of the Gelugpa sect of Tibetan Buddhism, was bestowed with the title of Dalai Lama (meaning ocean in Mongolian - one with knowledge as deep and wide as the ocean) by the then Mongol King Aetan Khan. He was the third Dalai Lama and Gedun Truppa and Gedun Gyatso were posthumously named the first and second Dalai Lamas respectively. Even though there had been scuffles between the different sects Dalai Lama was the temporal head of the whole of Tibet and the lives of the common man was so occupied with religion that violence had no place in their lives. So much so that, after the Chinese aggression in 1910, during the time of the thirteenth Dalai Lama, he and his fellow ministers had to temporarily flee to Darjeeling. The country did not have the capability or the aggressive nature to attack China and defend their mother land. In 1959,the present and the fourteenth Dalai Lama had to take refuge permanently in India. With settlements all over the Himalayan belt the Tibetans formed the headquarters of their government in exile in Dharamshala, India and Dalai Lama too made Dharamshala his place of residence. Considering this, the Chinese are clearly at an advantage and the Tibetans are still awaiting their independence from their aggressors and a chance to return to their native land. But not at the cost of violence. So we find that increasingly during the period of the later spread of Buddhism, specially after the development of the powerful Sakya and then Gelug schools in the fourteenth century, Buddhism and its

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Dr. Arpita Chatterjee : Some Perspectives of Ahimsa 25 principles (including Ahimsa) exerted a powerful influence and then completely dominated the political life of Tibet. Coming to the customs and rituals of Tibet we find that Bon still has quite an influence on the followers of Buddhism even though, presently, the latter is by far the more dominant religion. What Padmasambhava had stared (i.e. blending Bon features with Buddhism) is still more or less retained. We find calm and beautiful portrayals of different gods existing side by side with violent forms in the Buddhist pantheon. Murals covering the outer walls of monasteries often, have wrathful forms depicted. (They are symbolic and have deeper meanings). Lamps lit in monasteries that number in hundreds, particularly in big monasteries, are often fuelled by the fat from Yaks. Their food habit is mainly meat oriented. Meat, mainly beef and Yak forms their staple diet which is supplemented by rice, wheat and vegetables. Tantra being one of the main tenets of Tibetan Buddhism (particularly for the Nyingma Sect), rituals are often not complete without a touch of meat and wine. Even lamas are offered these items which they consume at required intervals while the rituals are in progress. (However, there are also rituals where only white items symbolising the sattvika elements, like milk, curd, ghee etc. are offered to the gods). So hunting and slaughtering, though not unnecessarily, is common practice and is by no means considered an act of violence. The disposal of a body after death is also quite unique. The strong man, the particular man specified for the job carries the body to the mountain side kept aside for disposal, chops the body and throws it to the vultures (Their logic hand philosophy behind this disposal is that the body, till the very end should be of help for some living being or creature). They also often throw the corpse into a river for the fish to devour. (The former is considered to be the best form of disposal of the body according to Buddhism). This might be a belief of the pre- Buddhist Shamanistic religion of Tibet.. An interesting comparison may be made between the indigenous Shamanistic religions of Japan (Shin to) and Korea (Mushok). It is their belief that if birds devour the body, they will fly and take the

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26 Jain Journal: Vol. XXXVII, No. 1 July 2002 person to heaven. It is possibly the easiest way for a person to reach heaven. The Tibetans too might have had that same notion originally but after Buddhism their philosophy underwent a change. Tibetans always fed the body to vultures, because it is supposed to be a very disciplined bird. The vultures always let their queen have her share of the meat first. They wait patiently at a distance till she has had her full. Once she steps aside, the others start feeding on the rest. Another reason for feeding the body to vultures is that they are found in large numbers in the high Tibetan plateau. Again with their strong powerful beaks they can strip the bones off even the tiniest piece of flesh thus leaving little chance for environment pollution. During the death rituals of a person we find the bones of the dead person being crushed to powder and being mixed with dust and water. Small mounds with different shapes called the tormas are made and kept in the house and monastery and the rituals are performed there keeping the tormas in front (the shape of the torma differs according to the sect). Spirits are always taken into account and special offerings are made to keep them in good humour. These two apparently authentical streams run parallel in the Tibetans life and one cannot but wonder at the paradox. The reason, however, is not far to seek. Tibet, with the harvest of climates is one of the most barren. Bare rocks stand out in summer and are covered under a blanket of snow in winter. Nothing much more than grass and bush cover the highest plateau. How on earth, then, is a man to bury or cremate the dead? Any wood found, is much more useful when used in the kitchen or to keep the house warm. In such harsh conditions there is no point in wasting costly fuel on the dead. Again, the rock solid earth is not congenial as burial ground. Hence, there is no option for a Tibetan Buddhist other than to throw the corpse to the vultures or fish. Their food habit too developed due to the geographical features of the country. Trees, agriculture and farming is not rich in Tibet. So the people had to depend on their livestock for food. This is supplemented by the items which they grow or bring from the plains. (Even rice starch, once set is cut into pieces and preserved for later use). Their

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Dr. Arpita Chatterjee : Some Perspectives of Ahimsa 27 rituals involving these items stems also from the same reasons. Yak oil lamps are found in monasteries simply because they do not have any other means to light one. So, irrespective of the religion they follow, their customs and rituals are in many ways similar to those of the indigenous Bon religion. Man had little control over nature specially when it is harsh and difficult. So when he is at the mercy of the elements it is but natural that he would try to propitiate the spirits in order to ensure the welfare and good fortune of himself and his near and dear ones. Going one step further we find that while these customs are still prevalent in Tibet things have changed amongst the Tibetan communities exiled in India. They no longer use Yak oil in lamps but use vegetable oil or ghee. Bodies are either cremated or buried. Tucci, in his "Two Scientific Expeditions To Nepal", writes about a Bon funeral procession in the North of Nepal (where Bon is found) where merely the effigy of a dead man, and not the body, is thrown, symbolically, into the river. The body obviously, must have been disposed off in a more conventional way. In the rituals too, where once flesh, blood and bones were used, today flour, water and other ingredients are used along with red colour as a symbol. Food habits too have changed. Meat is no longer their staple diet and they have vegetarian food as much as they have non-vegetarian items. Thus, the influence of elements - topography, climate and other geo-physical constraints is unmistakably apparent in the way the Tibetans live in the high plateau. Prompted by mother nature, Tibetans are rather compelled to apparently compromise with the basic tenets of the religion they practice, i.e. non-violence of Buddhism. Nevertheless, the rituals, customs and the mundane living ways can be taken not to have penetrated so deep into their spiritual attitude that negates the ultimate teachings of Buddhism, i.e. love, compassion and shunning of violence unless required for the very survival.

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28 Jain Journal : Vol. XXXVII, No. 1 July 2002 It would not be irrelevant to draw a comparison with Jainism here. Ahinsa is uppermost in the minds of all Jainas be he a common man or an ascetic. His very way of life is governed by this thought. The way he talks, what he eats, when he eats and many other acts of life are enacted keeping Ahimsa in mind. Keeping the mouth covered, not eating vegetables grown underground and having the last meal of the day before sunset are all maintained for non-injury to others. While we find the above features which epitomise Ahimsa in the very way of living we also find aspects which are quite antithetical in nature. In Jainism they have a ritual or rather a practice called the Santhara or Sallekhana. In this practice a person promises not to drink water until death. It is a promise to die without drinking water. Even a common man can practise Santhara. We also find Kings, like the Ganga King Indra IV, a Jaina take the vow of Sallekhana and he died in 974 A. D. (Jainism in Different States of India, by S. R. Banerjee, P. 85). To an outsider or a non-Jaina this would apparently look to be an act of cruelty. How could a man promise not to drink water till death? What if the person was to actually die hours or even days after his promise not to drink water? One must realize that these acts are often not what meets the eye. There is a deeper meaning and an underlying philosophy that is of prime importance. Just as a Tibetan Buddhist thinks feeding the body to vultures to be the best possible way of disposing a body, a Jaina too thinks Santhara to be the best way to die. What would be better for a step towards enlightenment than to come of help even after death. Again, there could be no better way of spiritual upliftment than to deprive oneself physically before the departure of his soul. If we look at the political scenario of India particularly of the Deccan region we find that many great rulers were Jainas. In the north we find Chandragupta Maurya to be a Jaina. Down south, the Ganga dynasty had many Jaina Kings. The Calukyas patronised Jainism and it was also prevalent among the Rastrakutas. Even the early Hoysalas of Mysore were Jainas. (Jainism in Different States of India, by S. R. Banerjee, pp. 82-85).

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Dr. Arpita Chatterjee : Some Perspectives of Ahimsa 29 These were dynastics and Kings well-known for their power, strength and efficiency in ruling. They had the bravery and capability to conquer Kingdoms and defend their own. Many of these Kings fought, conquered and expanded their Kingdom before being conquered again. All this entailed violence and blood shed. Yet they were devout followers of Jainism, a religion that is a faithful propounder of Ahimsa. Again we are faced with the same curious paradox. What has to be understood is that there are parallel streams that should not meet. It is the duty of a good king or a dharma raja to rule well and keep his people happy. He has to, if necessary, take up arms in order to defend and keep his land intact. If that should bring about blood shed so be it while maintaining the above, he can still be a devout Jaina who believes in the philosophy of Ahimsa. However antithetical all this may seem there is an obvious deep inner philosophy that is the crux of the whole thing. What may immediately look to be negative, may be due to the cause effect relationship or something that does not meet the common naked eye. Indeed Buddhism (Tibetan) and Jainism penetrate into all aspects of their lives and cultures, and in the teachings of Lord Buddha and Lord Mahavira, the people find a source of peace, happiness and contentment.

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Mahavira's vision on Business / Occupation/Management Smt. Lata BOTHRA In ancient times, Lord Rishabhdev was the principal educator of development. Till that time people were content as nature took care of their essential requirements. However, the course of nature started changing when these basic supplies became scarce and the normal things in life, became difficult to get for they lacked in the knowledge of competent living. Rishabhdev, while at one end taught 72 forms of skills to men and 64 to women, helped them overcome these difficulties. He also realised at the other end that even in a civilized society, for a complete advancement of mind and body, the span of human life had become far too short. Thus he cautioned all not to waste even a moment of their precious life and spend time for development of their souls and attain liberation. Lord Mahavira, 2600 years ago, told this clearly to Shri Gautam Gandhar when he says - "As life is so fleet and existence so precarious, wipe off the sins you ever committed. Gautama be careful all the while'' (Uttaradhyayanasutra, 10.3). It appears that this original mantra of our ancient culture, can become the foundation of our desires and in fact is true more so today. Peter F. Drucker, a world-renowned expert in the field of management in business and industries, and American scholars, Dr. Laird and Napoleon Hill, have similarly advised people, not to tolerate idleness and utilize every spare moment constructively. This guidance recalls what our ancient culture had taught. A simple habit of making notes to schedule our daily activities and pursuing their achievements for results is an important and powerful skill for proper management. The present pillar of united Germany, Prince Bismarck, would not allow a single moment to be wasted. He would maintain in his Bible a piece of paper in which he would jot down his routine procedures. Jamshedji Tata, Ghanshyamdas Birla have successfully built and organized their business empires by utilizing their time to full capacity proving how surprisingly true are the echoes of this sutra. In present organizations, management of time is of such practical

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Smt. Lata Bothra : Mahabira's vision on Business 31 importance that it was recognized by our ancestors who had foreseen this plight and for this reason they taught their philosophy with profound intensity. The discipline and rules maintained among the monks from the order of a Gandhar, down to a sage, has instituted such a wonderful organization, that it can easily be compared to mastermind group of management. Now Peter F. Drucker who heads the group of managements that help in running organisations successfully, writes in his book "The Practice of Management'. Thus : The manager is the dynamic, life-giving element in every business. Without his leadership the resources of production remain resources and never become production. Directing our minds thoughtfully and with our own efforts for discipline, we should create a selected group of people, which helps to run the organization smoothly and achieve success. The scholar Napoleon Hill in his book 'The Law of Success' has explained this explicitly. Andrew Carnegie, at one time the king of iron ware, told about his success in life in the following manner. "Carnegies group of men constituted a master mind and that mind was so well organised, so well co-ordinated, so powerful, that it could have accumulated million of Dollars for Mr. Carnegie in practically any sort of endeavour of a commercial or industrial nature" The Law of Success, P. 68 (Napoleon Hill) Bhagwan Mahavir provided a degree of order from the Gandhars (heads) to Shrut Kevalis (Scholars), down to Acharyas (guides), Upaadhyaayas (teachers) and Sadhus (saints), at each stage the class of persons appointed, were in accord of their mental capacity so that they could progress in their own fields. After Lord Mahavir's time the religious order supervised by scholars right down to the Sramans (saints) were responsible for maintaining the changes in ideas and traditions brought about from time to time and keeping it stable. For this reason even today Lord Mahavir's philosophy can be applied for the administration of any organization successfully.

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32 Jain Journal : Vol. XXXVII, No. 1 July 2002 Later on some Buddhist monks criticised this ancient tradition to a large degree. By maintaining a hygienic body, controlling our senses and for liberating the natural qualities of the soul, Lord Mahavir considered restraint to be an invaluable technique. Today when a scholar like Napoleon Hill talks about overall growth, he is also suggesting that to have a sound mind, it is important to have a healthy body. Now-a-days even the highest qualified physicians are of the view that for a fit body and firm mind, self-discipline of senses is the best method. To possess a sound mind, which is the first step towards an overall growth, currently, the medical research departments all over the world, are spending excessive amounts of money. After a thorough study by the specialists of this field and then analyzing them, we come to realize that this science of self-control, taught 2600 years ago by Lord Mahavir, for the liberation of our soul, is crucial. This principal training, for the development of soul is so astonishingly accurate, that over the time, along with an enhanced internal growth our material assets also get enriched. Our ancient tradition had understood this necessity thousands of years ahead. With this in mind, Lord Mahavir reflected and improved upon the indolence, which would come with time. Thus for benefit of all, he preached the value of achieving righteousness through the path of meditation. The main purpose of life in this world is to concentrate on achieving equanimity, where attachment and hatred do not exist, and only contemplation of the soul is needed. This simple kriya (meditation), which has been illustrated by Mahavir, needs to be kept alive. For the evolution of soul, Bhagwan Mahavir, did not only advocate reflection and self-control, but also practised it himself and attained remarkable magnitude of tremendous power within himself. He was like a magnet, drawing such extraordinary, astral aura power, that the authority of an accomplished challenger like Goshala became ineffective in his presence. A poisonous snake like Chandakaushik bit him and in place of blood, a sweet liquid resembling milk, gushed out of his body. These effects were the result of his self-discipline. Have you ever heard of a noble successful leader being a victim of greed?

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33 Smt. Lata Bothra : Mahabira's vision on Business A wholesome meal gives proper stimulation to the stomach, an indispensable advice proclaimed by all leading health scientists. A Jain disciple follows a strictly regulated diet and does not break this rule. He consumes his evening meal before the sunset. This ancient tradition has been observed in Jainism since eons and even today, after thousands of years, this religion holds true. In Europe and America, majority of the people are regular about their timings and are over with their evening meals by 6.30p.m. This is comparable to Jainism. Bhagwan Mahavir thoughtfully suggested that to take advantage of time usefully, one should wake up 48 minutes before the sunrise, at Brahma Muhurta to begin their duties. When I read one of Dr. Laird's books, which mentions that the flow of energy is at peak early in the morning, it reminded me of Bhagwan Mahavir's philosophy, preached 2600 years ago. Thus even according to Dr. Laird's investigation, it becomes clear that the spell before the sunset is best time to obtain the highest level of energy. Besides Dr. Laird, the biography of all successful people the world over, throws light on the fact that Brahma Muhuta is an excellent time to start work, and which can lead us to the highest peak of achievement. The art to reach a superior condition in life, from all perspectives, Lord Mahavir taught some basic principles of which the 'Panch Mahavrat' is of prime importance. He guided not only in liberating the soul, but also believed in living fruitfully in the present world in complete glory. Business and Trading are a part of our daily living. From the highest of offices down to the labourers, the disregard for truth and honesty are glaringly obvious. Thus, as we observe the corporate world and its realities, it appears that whenever Bhagwan Mahavir's philosophy of Aparigraha (limited desires), was violated, difficulties stood out of proportions. His viewpoint of "Live and let Live" would have helped in resolving an industrial revolution created by the difference of opinions between the Sociolists and Individualits, at the end of the 18th and beginning of the 19th century. As a result, our planet had to go through the first deadly world war.

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Jain Journal: Vol. XXXVII, No. 1 July 2002 Colonists exploited people in the name of Sociolism against the coded law (and nature). When the League of Nation was unable to take control of this situation, they had to bow down to dubious agreements, and Chamberlin, the Prime Minister of England at that time also supported the Munich agreement and thus paved the way of the 2nd World War. The manipulation of arms race created by mankind, has drained the coffers of public money. It is here again that Lord Mahavira's law of 'Anekantwad', which is a very vital and practical conduct for observing non-violence, could have saved the world from all these miseries. 34 This unfortunate condition not only adversely affected the nations, but also the general situation of law and order was dragged into chaos and in the 1938 fallout thousands of companies had to close down for good. Have we even realized that by neglecting the philosophy of a single noble Soul, our world would have to face such tremendous difficulties? Out of ignorance we may not believe Lord Mahavir preached these philosophies, however, the principles remain the same and application still holds true. Bhagwan Mahavir's philosophy on Ahimsa was mistaken as a foundation of weakness by some ignorant scholars who, by pretending to do further research on the subject, kept the scriptures away and as a result the true meaning of Ahimsa was erased from the world. The real meaning of Ahimsa above and beyond not harming anyone by thoughts, words or deeds, it is also very important that the world too should be free from any kind of maladies. If the world bows down to the likes of Hitlers and Mussolinis by reconciling with them through appeasements, then in future we will have to face the consequences. If the commercial world dedicate their souls in surrounding to unethical conduct and deal with unethical people, the world will have lost forever the charm of healthy business and trading. Discipline, Truth, Non-Violence, Equanimity, Equality, Restraint, these are the qualities taught by Bhagwan Mahavir's philosophy, which have proved to be invaluable, and if and when ever these have been uprooted, our globe and its inhabitants have to pay dearly for it. Keeping the senses firmly under control is the underlying principle of a Brahmacharya. Satisfying the carvings of our senses, including sexual, has become imperative today. Concerning industrial

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35 Smt. Lata Bothra : Mahabira's vision on Business management, when renowned psychologists are consulted, their first advice is to have a restricted sensuous life in order to be an ideal manager. In this regard, sexual harassment of the weaker sex has been put to force, in the management sector, to curb their aggravation. This is a beneficial warning for adopting the law of Brahmacharya, the principle of conduct of Bhagwan Mahavir, to ensure a fine existence. In the management of organization, evaluation of the dimension of time is of special importance as it helps in being aware of how to use time constructively every moment. According to Mahavir's law, this awareness allows the body and mind to reach to its maximum peak and achieve success in any field. By eating wholesome food regularly a large amount of energy is acquired for carrying out daily activities. By using right judgement to create a team of intelligent assistants for successful management. These were some of the laws taught by Lord Mahavit, 2600 years ago, for creating rapid awareness amongst the mass with the help of meditation and renunciation. He could foresee all these requirements at that time and for this purpose he not only taught the art of civil conduct but also upheld and advocated it in the form of essential duty and presented it to the world. In every age a radical belief brings about a change in the system, which in turn is revolted. But when these ground-breaking ideas are tried and tested successfully, suddenly there are hoards of claimants. In the last 2600 years we have seen the rise and fall of such revolutionary views. These principles of Lord Mahavir have proved to be so true even today, not only culturally, but also in the corporate world of business and management. It is the duty of today's generation and carry out further research with dedication to overcome worldly problems. 'Satyam' (truth), Shivam (excellence), Sundaram (beauty)' are not just idealistic words. For the management of business, trade and also nations, this is an excellent quality to learn, for besides achieving acknowledgment in this life it is even beneficial for the soul eternally, by observing these same principles. With determination and honesty and the help of these principles anyone who is in charge of business and trade can also achieve liberty through the soul. This is one objective, indicated by Mahavir, which is undoubtedly not taught anywhere else.

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Jain Journal: Vol. XXXVII, No. 1 July 2002 The main value of this philosophy is that the fruits gained, are the results of one's own efforts, and not of any external help. Simply by observing the discipline of these five great vows, success is achieved in every walk of life. 36 It has come to our knowledge by the news published in recent articles that different schools of meditation are successfully training managers to help them achieve competence in terms of quality and quantity. Today for proper management, it is imperative to have a strong desire, foresight, and capacity to work, while these at one end create good management, at the other end vipaassana concentration is equally important, and for this, discipline is necessary. Maharishi Mahesh Yogi's meditations, Shri Satyanarayan Goenka's Vipaassana and various other centres of similar kind spread in India and all over the world prove the importance of this philosophy. It is surprising to observe that while some parts of the world are moving towards peace and harmony, the other half is busy with war, quarrel and materialistic happiness. Have we ever thought that besides having a peaceful existence, this philosophy of Lord Mahavir could also bring us untold wealth? There is no other condition, which suddenly causes the removal of material happiness and instead replaces it with a peaceful liberation of the soul. Chakravarti king Bharat, had reached the heights of his power by following the footsteps of this philosophy. A piece of ornament fell from his body when he suddenly realized the shortcoming of his existence. His attachment for beauty broke off when he recognized that beneath his handsome body there was nothing but blood, bones and flesh. Instantly disenchantment for worldly things overtook him and at that moment he attained liberation. Many such instances are described in the Indian History. To achieve liberation or material wealth, both have the same path, and the moment one gives up the attachment for materialism, the door for liberation opens up. This is an invaluable contribution of Lord Mahavira to the world.

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CONTRIBUTION OF JAINISM TO THE CULTURE OF SOUTH INDIA Dr. B. K. KHADABADI Introduction Jainism is one of the oldest religions of the world and according to Dr. Jyoti Prasad Jain, it is the oldest among the living religions of today. Ahimsa (Non-violence), Anekantavada (The Principle of Nonabsolutism) and Aparigraha (carefully limited possession of property and other worldy objects) are their outstanding contribution to human thought and welfare. Born and cradled in North India, Jainism moved into South India and gradually gained strength and grew to a considerable height and played its manysided benevolent role there during the early and middle periods of its history from C. 300 B.C. to C. 1200 A.D. Hence its cultural contribution to South India is rich as well as colourful. Dr. Hiralal Jain in his 'Contribution of Jainism to Indian Culture' in Hindi (Bhopal, 1962) depicted very well the various aspects of the contribution of Jainism to Indian culture. Now I have treated in this small book similar aspects, shedding fresh light in respect of some regions of South India. For example, so far Maharastra almost remained in dark regarding the cultural contribution of Jainism to its region. Kerala and Andhra Pradesh are peculiar in this respect. I have for the first time attempted here to fill up this lacuna to a considerable extent. On the sacred occasion of the celebrations of Bhagavan Mahavira's 2600th Birth Anniversary all over the world, I feel rather proud to record in this small but significant book, the abiding value of the role of this Great Savant's Dharma Chakra that graciously moved into South India and played its benevolent role therein. I hope, scholars in this field as well as general readers would find this piece of work interesting and enlightening. Lastly, I sincerely thank the office-bearers of the esteemed Jain Bhawan of Calcutta.

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38 Jain Journal: Vol. XXXVII, No. 1 July 2002 Contribution of Jainism to the culture of South India Jainism is one of the oldest reilgions of the world, which was born and cradled in North India and which then spread almost to all parts of the country and contributed its own mite to the culture of India including South India as well as to human thought and welfare. South India Jainism entered into South India in two phases. In the first phase, it entered into the region of the present Andhra Pradesha in the form of Mahavira's, Dharmachakra, carried by the monks and recluses during the life time of Mahavira himself, through Kalinga (Orissa), possibly starting from Rajagriha (Bihar), the centre of the Prophet's activities, and in the second phase, it came down to the region of Mysore near Kalbappu (the present Shravanabelgola) (C. 300 B.C.) along with the congregation of 12,000 monks, who left the Madhyadesa (the region between the Ganga and Jamuna rivers) owing to the terrible 12 years femine there, and moved down via Ujjain. They raised a new colony at Kalbappu. Later several of those monks moved into Andhra Pradesha and Tamil Nadu, which region had already received the new religion as moving down from Andhra Pradesh and proceeding to the extreme South. ANDHRA PRADESA Thus the region of Andhra Pradesh received Mahavira's message twice, through the 'Dharmachakra' in Phase-I and through the monks coming from Shravanabelgola in Phase-II. Hence one can naturally expect that Jainiam could have flourished to a considerable extent in this region and contributed much to the culture of the people there. But unfortunately we have no scope or solid evidence to know all about such contribution, because most of the vestiges, monuments, literature, inscriptions etc appear to have been destroyed by the Buddhists, who happened to be the most menacing rivals of Jainism in those days. I may give here a small evidence there is an old damaged temple in this region available now, formerly a Jaina temple, is now called 'Danavala Pad' (the House of Demons) which indicates the contemptuous attitude of the Buddhists towards Jainism that also moved down to the Hindus. Dr. P. B. Desai gives several examples of

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39 Dr. B. K. Khadabadi : Contribution of Jainism such type (Jainism in South India some Jiana Epigraphs, Solapur 1957). On such minor evidences and a few other grounds, scholars have surmised that the period between 9th and 10th centuries A.D. was a Jaina period of prosperity and achievements in Andhra Pradesh. In almost all the regions of South India, among the excellent literary old works produced therein, several were by the Jana scholars, who cultivated the regional languages for their religious preaching and teachings. But in the region of Andhra Pradesh not a single Jaina literary work, including that of non-Jaina scholar, is found. The first available literary work is Bharata (by Nannayya) and belongs to C 10th or 11th Cent. A.D. This means all early works by the Jainas and with them by the Hindus were destroyed by the Buddhists. Somehow an inscription, as noted by Prof. S. Gopalkrishnan Murthy, luckily left out, indicates the existence of an early Jaina University at Rayadurga a University in stone mentioning some names of Jaina teachers of the Mula Samgha and the Yapaniya Samgha. This Jaina University or Institute of Higher Education was contemporaneous with Rastrakutas and Western Chalukayas (Preface to the Jaina Vertigen in Andhra Pradesh, Hyderabad, 1963). This is certainly a reliable pointer, and that shows the possible prosperous life of Jainism in the region of Andhra Pradesh in those days and its possible notable constribution to the Culture of this land. Kerala Then the picture of the contribution of Jainism to the culture of the region of the present Keral State is much more shoddy. No notable Jaina vestiges, or monuments are found there now. Yet on the authority of some inscriptions and antiquities found in the Kerala regions, some scholars like Dr. P. B. Desai have postulated that the period between 9th and 11th Cent. A.D. contributed the glorious period of the Jainas in the Kerala region (Journal of Indian History, Vol. XXXV-2), Knowing such elements, the Bharatiya Jnapitha, Delhi, had entrusted Dr. Gururaj Bhatt to conduct deeper study of this field. But unfortunately after some period Dr. Bhatt expired all of a sudden. Hence I had no idea of whatever result of such study this eminent scholar had accomplished, nor do I know who else took over that study further. Contacting the then Director of the Bharatiya Jnapitha, Shri Laxmichand Jain, I learnt that Dr. Gururaj Bhatt did not send his

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40 Jain Journal : Vol. XXXVII, No. 1 July 2002 report about the outcome of whatever studies carried out by him upto that time. Then it is observed by some scholars, on the strength of the knowledge of the Jain trends in South India, such as, cultivating the regional language for their preaching and teaching and then producing literary works, that there could have been some literary works in the language of the Kerala region by the early Jaina teachers, who then had spread and settled in different parts of South India. But in those early days the language in that region, was 'Sendami! (Pure or old Tamil). It was between C. 11th and 12th centuries A.D. that the 'Mani Prawala' type of literary language (mixture of Tamil and Sanskrit) came into practice, and then by C. 13th century, Malayalam set in vogue and continuted till today. So the possible existence of Jain literature in the early days in the Kerala region, could be in 'Sendamil and it could have been merged with Tamil in general then current in Tamil Nadu. Karnataka When we come to the Karnataka region, we find that from 300 B.C. to 400 A.D. Jainism had played a significant role in enriching the cultural life of the people there in the various fields - religions, Social, Political, Linguistic, Literary, artistic, architectural etc. The 12000 monks and teachers who had settled in the new colony near Kalbappu, the modern Shravanabelogala, were a Prakrit speaking community and they could not begin their religious preaching and teaching work there unless they picked up the local Kannada language. They must have also kept the ideal example of their Prophet Mahavira, who taught the people in the Ardhamagadhi language - the regional language of the area of his activities, as the Samavayanga Sutra clearly tells us : bhagavaM ca addhamogadIe bhAsAe dhamma Aikkhai (The Reversed one taught in the Ardhamagadhi Language). So they too decided to do so, by first learning Kannada. In such attempt they cultivated this language by adding to it new words of religious and philosophical concept by borrowing from Prakrit and effecting certain sound-charges so as to suit the nature of Kannada language for the formation of words such as dharma, Samana, Kanti, gudda, hottige, lacchi, patti etc. These very words came to be known later as tadbhavaas (born of

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41 Dr. B. K. Khadabadi: Contribution of Jainism Sanskrit) though actually some of them are Prakrit-bhasas (born of Prakrit). After a few decades they gradualy tried their hands in producing literary works in Kannada. It appears that they first wrote Kannada commentaries of Prakrit works, then Kannada translations of Prakrit works and thereafter they went for producing independent literary works in Kannada. Thus they laid the foundation of Kannada literature on which later stood the magnificient mansion of Kannada Literature. The first phase of Kannada literature appeared during C. 600 to C. 700 A.D. in the form of big commentaries on Prakrit works like Satkhandagama (by Tumbeluracarya and Shyamkundacarya) Mularadhana by Bhrajsnu) and even on the Sanskrit Tattvatha Sutra (by an unknown author). This period can be called the period of Kannada Commentaries on Prakrit works and I would also call it "The Hidden or Forgotten Period of Kannada Literature' as the concerned works are not traceable. These works in Kannada are not available, but are known by reference only. Then came the Kannada translations of Prakrit works like the Pahudas (miscellenous works) of Kundakundacarya and others. The earliest independent Kannada works by Jaina Scholars also are not traceable though the names of some of their authors are found mentioned in other works like the Kavirajamarga of Nrpatunga (C. 900 A.D.). Such names are Vimala, Udaya, Nagarjuma etc. who wrote both poetry and prose works. Thereafter, many excellent works in Kannada, both in prose and poetry, came down from the pens of the Jaina scholars. The period between 900 and 1000 A.D. is specifically known as the Augustan Age (Golden period) of Kannada Literature. Even afterwards the Jaina authors continued producing now and then Kannada works till the 18th century. It is so very interesting to note that the first Kannada work on poetics (Kavirajamarga), the first on prosody (Chhandombudhi), the first authentic grammar (Sabdamanidarpana), the first poetry (Adipurana), the first prose classic (Vaddaradhana) etc. are all by the Jaina scholars. They also wrote books on astrology, medicine, cosmography, cookery etc. On the whole, the value, range and extent of Jaina literature in Kannada is supreme in South India.

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Jain Journal: Vol. XXXVII, No. 1 July 2002 The most outstanding contribution of the Jainas to art in Karnataka is in the field of iconography. We find here a treasure of beautiful images of the Tirthankaras and Presiding deities like Padmavati, Jvalamalini etc. curved on metal and stone, and preserved in Jaina temples and private collections. Some of the metal placques, folios of palm-leaf and paper manuscripts, preserved in such collections, depict excellent artistic expression of Jaina religious ethos. 42 Jaina architecture in Karnataka has its own specimens. The cavetemples of Badami, Aihole and Chandragiri are notable for their seclusion, serenity and sanctity. Then some of the Jaina temples (Basadis) at Shravanabelgola, Karkala, Mudabidire and Halebidi etc. are known for their structural architecture. Who can forget the free high standing pillars (manastambhas) in front of almost every Jaina temple in Karnataka, particularly the magnificient one at Mudabidire and also its having seven monolithic Bahubali statues set at various centres of Jaina culture in different periods of history? The one, the colossus, at Shravanabelgola, set by the great Chamundaraya in 981, being the world famous one, has brought a distinctive cultural status to Karnataka. Jainism in its religious garb has immensely influenced the general social order in Karnataka. Jaina monks and teachers, ever moving from place to place, teaching and preaching Jaina principle tenets, which are nothing but the highest human virtues, also told interesting short stories and anecdotes or moral value in order to eradicate from common peoples' life harmful effects of the Seven Vices (SaptaVyasana) like eating meat, drinking wine, hunting, whoring, dicing etc. which impressed not only the members of the Jaina Community but also the other people who gathered to listen to those monks and teachers. It was almost a benevolent mass-education. Hence nonJainas voluntarily adopted the virtues of non-violence, vegetarianism, sense of accommodation etc. which are found current among the people of Karnataka even today. It would rather appear like a paradox, at the outset, when we say that Jainism has its own contribution to the field of politics as well in Karnataka. But it is a historical fact that entering as a fugitive faith, maintaining intact its religio-spiritual tenents and metaphysical beliefs,

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Dr. B. K. Khadabadi: Contribution of Jainism Jainism kept on accommodating itself to the age and environment, gradually became the dominant religion of the land for nearly 12 centuries (200 A.D. to 1300 A.D.) and guided the fortunes of some of the most powerful royal families ruling over it, besides being the creater of new kingdoms like the Ganga and the Hoysala. It is enough, at this context, if we only remember the words of advice extended by Acarya, Simhanandi to the Ganga Kings, Dadiga and Madhava That if they the kings failed in what they promised, if they did not approve of the Jaina Sasana, if they seized the wives of others, if they ate honey and flesh, if they kept relationship with the low, if they gave not their wealth to the needy and if they fled from the battle-field, then their race would go to ruin' (Kalluragudda Stone Inscription, 1122 A.D.). The percolative process and cumulative effect of all such contributive efforts and endeavours of Jainism through centuries, it may be observed, have made the people of Karnataka (comparatively) less violent, more tolerent, accommodative and vegetarian, as we find them so even today. Maharastra Now when we think of Maharashtra, there stands before us rather a different picture of the Jaina contribution to the culture of this area. Though the advent of Jainism from the North to South was in two streams, owing to the peculiar geographical situation and prior political picture of Maharashtra, neithter of the streams could enter into it directly. 43 But today we find that South Maharashtra, leaving aside the western coastal districts, is rather densely populated by the people of the Jaina community, mostly the Digambaras (with some Shwetambaras carrying from outside area and settling in cities), who are agriculturists in large number and some merchants, traders and others. For this, there are some interesting reasons the southern belt of the present Maharashtra was formerly a part of Karnataka under the Silahara and Rastrakuta kings and the Jaina therein naturally were Kannadigas. Later after the battle of Talekota (1565) near Bijapur in North Karnataka, between the Adilshahi power and the Vijaynagar regime, when king Ramaraya was brutally murdered, that area came under the Adilshahi regime.

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Jain Journal: Vol. XXXVII, No. 1 July 2002 After this event, the Jainas in that area, out of fear of life and unsafe future, migrated to the nearby area of South Kolhapur and Sangli districts of South Maharashtra and settled in some 30 to 40 villages called pattis. These people brought with them the Kannada tongue. The head of such settlement patti was called 'Pattila' - later Patil. There are here a member of Digambara Jaina families known as Patil families even today. These migrated people of the Jaina community and those in the former Shilahara and Rastrakuta regime area, gradually adopted the Marathi language and merged themselves in Maharashtra. Thus the real history of Jainism in this area began rather late and yet, it has its own contribution to the culture of this land. 44 Today we find here two Bhattaraka Institutions, one of Mandani (the older one) and the other at Kolhapur. There were small centres of education containing primary type of instruction to be given to children of Sravakas. They also maintained good Sastra Bhandaras. The Bhattarakas looked after the religious and ritual needs of the Sravakas round about the area. These institutions are active even today. Gradually a member of monesteries, teinples, Manasthambas etc. were built in the various places. Those at Hatkanagala, Deshing, Sangavade, Dharma Nagar etc are worth noting for their architectural skill and beauty and for their attractive natural surroundings. The graceful Bahubali Image erected at Kumbhoj, has made the hilly place a centre of pilgrimage and tourism. Iconography creating beautiful images of Tirthankaras in stone and metal also rose to a high standard and adorned the various Jaina temples settled in this area. Another significant point is that Jainism set in here a rich tradition of Digambara saints of high stature, though many of them coming from Karnataka area, ever moved from place to place, effected religious awakening, social and moral uplift of the common people and also made their regular caturmasas of abiding value for both the Jainas and non-Jainas. There is not however, found early Jaina literature in Marathi in his area. The reason is obvious. The Jainas in the former Shilahara and Rastakuta regime areas and those migrating from Bijapur area were Kannadigas. It is in later days, after fully adopting the Marathi language, they produced literature which consists of no great epics or Mahakavyas. It however consists of several commentaries on Sanskrit

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Dr. B. K. Khadabadi: Contribution of Jainism 45 and Prakrit works, some works of Jain Philosophy, metaphysics and numerous charitas. Small Puranas moral stories, guides of religious rites, devotional songs, hymns etc. produced from 1450 upto 1850 A.D. We must note here that prior to all this, in early days there must have necessarily been Jain literature in Apabhramsa. But it is not available now. The literary language that grew up from Apabhramsa in Maharasthra is the Marathi existed prior to the Vivekasindhu composed in 1200 A.D., the earliest available literary work in Marathi. In conclusion, it may be observed that though late, within the limitations of the then circumstances, Jainism contributed its own mite to the culture of Maharashtra. Tamil Nadu Now, I propose to give some special attention to Tamil Nadu, within the general scheme of contribution of Jainism to the culture of South India by trying to give solutions to some of the much discussed and not duly solved problems connected with the world famous classic Kural and its author Tiruvalluvar. The country of Tamil Nadu and its people have their own cultural pattern and position. The Tamil people form about one-fifth of the total Indian population and one hundredth of the World population. The Tamil language happends to possess a distinct position, in respect of antiquity and its still preserving maximum Proto-Dravidian features among the Dravidian group of Indian lauguage viz., Tamil, Telugu, Kannada and Malayam. Moreover with their far ancient or pre-Aryan historical background, with the peculiar geographical situation of their land, with their trade contacts with overseas people of different civilisations and cultures in the West as well as in the East and with the infiltration and impact of North-Indian unorthodox religions like Jainism and Buddhism and later Vedic Brahmanism, the Tamilians have their own cultural traditions and way of like and yet they form a significant cohesive unit of the colourful civilisation and cultural tratidions of India as a whole. And in shaping such cultural traditions and way of life of the Tamil people, Jainism has played its own significant role for several centuries and has made its own contribution. After a long time and careful research, eminent scholars have come to conclusive opinion that Jainism appeared in the Tamil country

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46 Jain Journal: Vol. XXXVII, No. 1 July 2002 through twin streams of Jaina monks, teachers and recluses: one following from the Telugu country on its way to Ceylone and the other proceeding from the Mysore region viz. Shravanabelgola. The first was the earlier sometime prior to the 4th century B.C. and other in 300 B.C. The first team entered as a part of Mahavira's Dharamcakra that had started long back and later had moved, through Kalinga (Orissa) into the Telugu country. The Second proceeded from Shravanabelgola, wherein Jaina colony was already raised by the great migrating Congregation (Samgha) of 12000 monks, headed by Bhadrabahumuni and accompanied by his royal disciple, Chandragupta Maurya, moving from Madhyadesha owing to the terrible twelve-year famine. All these monks and teachers had a missionary zeal and Jainism being a faith of pre-eminently humanitarian values with healthy ethical discipline, well-defined for ascetics as well as house-holders, very well impressed the Tamil people and gathered several followers at the beginning. Two characteristic features, deep-rooted in the Sramanic tradition, viz. Bhramansilata (denying to themselves a fixed abode and keeping on moving from place to place, except during the rainy season (Varsavasa) or Aniyavasa (unsettled life) and Lokabhimukhata (their honouring and adopting the language of the people of the soil on which they lived and moved), gradually boosted the number of followers in the various susceptible areas. Originally being Prakritspeaking migrants, they learnt the local language, used it as their medium of teaching and practising and duly cultivating it for literary purposes. Moreover their usual method of preaching and teaching religious tenets and inculcating healthy rules of individual and social conduct through interesting moralizing stories, illustrations etc. had abiding influence on the religious and social life of those people in early days. Then it is through the various and valuable literary products of Jaina teachers and scholars that the general cultural life was influenced most. If we take a comprehensive view of all these factors, we have just to repeat what Prof. S. Vaiyapuri Pillai had rightly observed years ago 'So far as the Tamil region is concerned, we may say that the Jainas were the real apostles of culture and learning' (History of Tamil Language and Literature).

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Dr. B. K. Khadabadi: Contribution of Jainism All these can be seen reflected in the various Jaina monuments, relics, cults, social customs and manners etc. available therein. Dr. P. B. Desai (Jainism in South India and some Jaina Epigraphs), has lucidly shown that in Tamil Nadu several caverns. rocky beds and epigraphs have clear Jain association of hoary antiquity. Moreover religious centres like Kanchi, Madurai, Ponnur Sitalavasal, Chittanur etc. bear great testimony to the past glories of Jainism in Tamil Nadu. In Tinnavely district, Kalagurmalali is rich in rock-cut Jaina sculptures. Some of the so-called 'Panca-Pandava Beds' carved out in rock on the hills and mountain regions in the Padukottai area were actually created for the Jain ascetics and monks who always preferred calm natural surroundings. A hill in the Madurai district is known as "Siddharamalai" (Hill of Jain sages) even to this day. Moreover the Yaksini cult, widely prevalent in the Tamil country in early and medieval period, and now found in some other garb or guise, is a creation of the Jaina teachers to meet the religio-social needs of the days, by providing to their followers Jaina female deities like Ambika, Siddhayika etc, who could stand parallel to the Saivite and Vaisnavite deities like Parvati, Laksmi etc. The idea and nomenclature of Samgam (Academy) in the Tamil Jain literature is rightly said to have been of Jaina Samgha and Mula Samgha. It is the realm of Tamil literature that conspicously reveals the different aspects of Jaina contribution to the cultural life of its people. The Jainas were the pioneers in the cultivation of the Tamil language and enrichment of Tamil literature in its various branches: Inscriptions, epics, poetry, prosedy, grammar, lexicography, mathematics, astrology etc. To mention a few Tolkappiyam (C. 450 A.D.) the most authentic Tamil grammar, Tirukkural (C. 600 A.D.) the immortal Tamil veda, Silappadikaram (C. 800 A.D.) the well-known Tamil Classic of abiding interest, Jivaka Cintamani (C. 1000 A.D.) - the great romantic epic and Vasudevanar Sindam (?) which is based on the renowned Paisaci Brhatkatha of Gunadhya and which stands in rank with the Prakrit Vasudevahindi are all by Jaina authors. The Tamil Jaina inscriptions, as observed by scholars in the field like Dr. K. V. Ramesh, clearly show the Jaina contribution to the growth of the Tamil language and literature. In this process the early Jaina teachers formulated new terms like nikkanda (nir - grantha), Samanar (Sramanas) etc. The team palli in usage even to this day, (formerly meaning Jaina 47

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48 Jain Journal: Vol. XXXVII, No. 1 July 2002 religious establishment) has left a permanent mark on the cultural life of the Tamil people. The term pallichanda (grant of a village to a Jaina monastry or temple), found in several inscriptions and literary works indicates the wide practice of the vow of gift or charity (dana) by house holders. The great Silappadikaram (Topic of the Anklet) by Ilamgo Adigal is richly nurtured in the Jaina atmosphere, with Kuvanti, one of the principle characters, as a Jaina nun Kovalam as a Sravaka, is an avowed attempt at often inculcating the sublime Jaina doctrine of non-violence. The Tirukkural, the most valued product in Tamil literature and claimed as World-Classic, is replete with the Jain principle doctrine like non-violence, vegetarianism etc, with notable stress on social virtues like truth, compassion, charity and with highlighting the greatness of ascetics and duties of the house holders to himself and to the society at large, to the extent that its author, Tiruvalluvar, is claimed and accepted by many scholars as a Jaina by faith and also Elacarya, a disciple of the renwoned Acarya Kundakunda. At this point, I would like to take into consideration the question of the correct account of the author of this Classic, manily his sect, which has been for long controversial and much discussed issue among scholars for the last several decades : The author of the Kural is known as Tiruvalluvar, "tiru" (=Sri) being an honorific prefix. But very little is known about this great and noble poet-philosopher. Some say he was associated with Madurai region, others say he belonged to Mylapore near Madras. In some places a Valluvar is shown as a product of a Brahmin by a low-caste woman. The term Valluvar also referes to the King's servant announcing the royal proclamations to the public, sitting on an elephant and beating a drum. Whatsoever could be the indicative meaning of the term Valluvar, Tiruvalluvar was a great personage of saintly and catholic dignity, with deep insight into human phychology and behaviour, sincerely nursing humanitarian values, ever breathing goodness and goodwill and zealously catering noble thoughts to the people at large. Scholars hold different opinions regarding Tiruvalluvar's religious faith. Some just remark that he was a great eclatic ethico-social reformer addressing mankind at large. Prof. A. Chakravarti tried to

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Dr. B. K. Khadabadi : Contribution of Jainism 49 prove that Tiruvalluvar was a Jain sage, Elacarya - a disciple of Acarya Kundakunda. Prof. Vaiyapuri Pillai simply said that he was a Jain by faith. Some modern scholars tried to show that he had real Buddhistic vision. Prof. Krishna Swamy Aiyangar tried to show that Tiruvalluvar was a Brahmin. C. Rajagopalachari held him above all religious denominations. Prof. Meenakshi Sundaram concluded that the author of the Kura! refused to be labelled with any sect. But I for one, think that whatever could be the various regional and time-honoured meanings of the term Valluvar, Tiruvallavar was a scholarly personality of Jain religious faith, with ethico-religious equipment and poetic bent of mind. I would also humbly state that the Jaina tradition, which is history in its core, has in this case a grain of truth and not the whole truth, that Kundakundacarya alias Elacarya was the author of the Tirukkural, because Kundakundacarya, who widely moved and preached in the regions of Karnataka, Andhra Pradesha and Tamil Nadu, never wrote in any regional language, but in Prakrit alone. Moreover, this great monk could not have bothered over subjects like Artha and Karma, that occupy considerable space in the Kural. Then admitting that Tiruvalluvar was no doubt a Jaina by faith, I would further say that he was a Jaina house holder, a Sravaka, who came in close contact with a Jaina sage of the rank of Elacarya (which is post-Upadhyaya and Pre-Acarya rank in the Digambara tradition) and equipped himself with adequate knowledge of Jainism and more particularly of the ethical discipline concerning the householder as well as the ascetic. The impact of Tiruvallavar's close association with Elacarya, alongwith the sage's preachings and teachings, on him was so much effective that, although a house holder, he might have lived almost a saintly life and hence people round about the region may have called him too Elacaya after the rea! Elacarya, and this phenomenon gradually seems to have settled down as an anedote or a tradition in this area. Actually he could have been an erudite Jain householder and this act gave a shape to Part-I of the Kura!. There is ample solid internal evidence in support of this theory, which can be laid down as follows :

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50 Jain Journal : Vol. XXXVII, No. 1 July 2002 1) By way of Jaina mode of invocation at the beginning of the Kural, in the opening couplet (I.1.1), the author refers to Ati-Pakavan (Adi Bhagavan) the first Tirthankara. 2) Ch. 3 is devoted to highlight the greatness of the Jain ascetics, their restraining the five senses etc. 3) Ch. 4 presents an epitome of the nature of Drama - right conduct. 4) Ch. 5 glorifies the general nature of the Gshastha-dharma, ethical discipline for house holders. 5) Ch. 8 presents greatness of love, compassion or non-injury which cannot be measured. 6) Ch. 15, 18, 29, 30 and 33 in Part-I, constitute the nature of 5 minor vows (Panca Anuvratas). Now a question arises as to how to account for Tiruvalluvar's plan and design of his Kural, with the addition of Part-II, Poru!-Artha (Socio-economic, Political and Administrative matters) and Part-III Inbnam-Kama (Idealised Love). The answer is : Tiruvalluvar, a pious Jaina house holder, scholar, poet and a keen observer of the Society round about him, must have carefully thought of the house-holders socio-economc responsibilities as well as his duties towards the State, which was of monarchical type with Kingship in those days, and he might have also felt the need of the householders's being equipped with the knowledge of idealised love (kama) for a conjugal happy married life, and hence, he might have added those two parts through commendable exertion of self-study and in the course of such attempt, being inspired by his eclectic attitude and catholic spirit, he must have like some other Jaina authors, drawn upon the various authorities from the Brahmanic sources like the Manusmriti, Mahabharata, Arthasastra, Nitisatra, Danacandrika, Vatsayana etc. and thus, made his Classic a worthy comprehensive treatise on the art of living for the good of all people. Finally to recapitulate, and sum up, from the advent of Jainism into the Tamil land (C. 400 - 300 B.C.) until the Saivite and Vaisnavite reaction

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51 Dr. B. K. Khadabadi : Contribution of Jainism (700-800 A.D.) the Jainas have zealously contributed their sizeable mite towards building a healthy and rich growth of Tamil culture, that has earned its distinct place in the colourful cultural map of India. Lastly, I may close this significant work with the Tamil Vedic words of the great Tiruvalluvar : 'In the house, where love and friendship have settled well, all desires and purposes become fruitful.' Selected Bibilography 1. Jaina Sources of the History of India J.P. Jain, Delhi, 1964 2. History of Kannada Language R. Narasimachar, Mysore, 1934 3. History of Kannada Literature R. Narasimachar, Mysore, 1940. 4. Epigraphia Carnatica, Vols. II & III 5. Jaina Literature in Kannada 6. B. K. Khadabadi, Pushkara Muni Felicitation Volume, Udaipur, 1979 7. Chronology of Early Tamilians, T.N. Shivaraj Pillai, Madras, 1937 8. History of Tamil Language and Literature Prof. S. Vaiyapuri Pillai, Madras, 1956 9. Jain Literature in Tamil (Revised Edition) Dr. K. V. Ramesh, New Delhi, 1974 10. Jainism in South India and some Jaina Epigraphs Dr. P. B. Desai, Solapur, 1957 11. The Indian Sect of the Jainas, Prof. J. G. Buhler English Translation by Burgeess, London, 1903 12. Tirumathi Sornamma Endowment Lectures on Tirukkural University of Madras, 1971.

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52 13. Tirukkural Kannada Edition Prof. L. Gundappa, Bangalore, 1960 Juin Journal: Vol. XXXVII, No. 1 July 2002 14. Studies in South Indian Jainism Prof. Ramaswami Aiyangar and Prof. Sheshagiri Rao, Madras, 1972 15. Studies in South Indian Jainism: Achievements and Prospects, B. K. Khadabari, Acharya Deshabhushana Felicitation Volume Delhi, 1987 16. Dravidian India, Part - I Prof. T. R. Shesha Aiyangar, Madras, 1983 17. Jaina Vestiges in Andhra Prof. S. Gopal Krishna Murty, Hyderabad, 1963. 18. Marathi Vanimayaca Itihasa Prof. P. N. Joshi, Pune, 1978 19. Pracina Marathi Jaina Sahitya Subhash Chandra Akhate, Nagpur, 1968 20. Pragati and Jinaviyaja (Marathi Periodical)

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JAIN BHAWAN : ITS AIMS AND OBJECTS Since the establishment of the Jain Bhawan in 1945 in the Burra Bazar area of Calcutta by eminent members of Jain Community, the Jain Bhawan has kept the stream of Jain philosophy and religion flowing steadily in eastern India for the last over fiftyeight years. The objectives of this institution are the following: 1. To estahlish the greatness of Jainism in the world rationally and to spread its glory in the light of new knowledge. 2. To develop 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 fie Ids. 1. School: To spread the light of education the Bhawan runs a school, the Jain Shikshalaya, which imparts education to students 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 the 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 obtatined 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 (one 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 reasearch 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, Titthavara in Hindi and Sramana in Bengali. In 37 years of its publication, the Jain Journal has carved out a niche for itself in the field and has received universal acclaim. The Bengali journal sramana, which is being published for thirty year, has become a prominent channel for the spread of Jain philosophy in West Bengal. This is the only Journal in Bengali which deals exclusively with matters concerning

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JAIN JOURNAL : VOL-XXXVII, NO. 1 JULY, 2002 any aspects of Jainism. Both the Journals are edited by a renowned scholar Professor Dr Satya Ranjan Banerjee of Calcutta University. The Jain Journal and Sramana for over thirty seven and thirty years respectively have proved beyond doubt 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 Tittharara 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 arc 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 Sutra (in English Parts 1 to 4 Barsat ki Rat (A Rainy Night) (in Hindi], Panchadarshi (in Hindi] Bangal ka Adi Dharma (Pre-historic religion of Bengal) Prasnottare Jaina-dharma (in Bengali) (Jain religion by questions and answers). Weber's Sacred Literature of the Jains. Jainism in Different States of India. Introducing Jainism. 9. A Computer Centre : To achieve a scif-reliance in the field of education, a Computer training centre was opened at the Jain Bhawan in Fabruary 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 in the name of Jainology and Prakrit Research Institute 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 do hope that you will continue to lend us your generous support as you have been doing for a long time.

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