Jain Journal 2002 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/520148/1

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VOL. XXXVII
No. 2 OCTOBER
॥ जैन भवन ॥
JAIN BHAWAN

ISSN 0021-4043
A QUARTERLY
JAINOLOGY
JAIN Ja Journal

ON
2002
PUBLICATION

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a quarterly on Jainology

JAIN JOURNAL
|| जैन भवन ||
Jainology and Prakrit Research Institute
JAIN BHAWAN
CALCUTTA

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Vol. XXXVII
No. 2 October
2002
Rupees Fifteen
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Editor : Satya Ranjan Banerjee

ernational

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JAIN NON-VIOLENCE AND
Contents
CONSERVATION OF NATURE Dr Binod Kumar Tiwary
MAHAVIRA-THE GREAT WANDERER Dulichand Jain and Pratibha Jain
JAINA PERSPECTIVE ON ADVAITA VEDANTA Jagdish Prasad Jain "Sadhak"
BASADIS MODES OF WORSHIP Dr. Saraswathi
BOOK REVIEWS BY

Ramkrishna Bhattacharya Dr. Satya Ranjan Banerjee

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JAIN NON-VIOLENCE AND CONSERVATION
OF NATURE Dr. Binod Kumar Tiwary
There are numerous dangers the world is facing today, but among them, the biggest is the pollution problem and threat on the conservation of nature. Since a long, the people have been neglecting the nature and now, the dangerous results of such ncglect have started coming before us. The people of the whole world have continuously extracted the natural resources for their selfish and petty satisfaction, which has caused the world wide pollution. The wild race of scientific industrial revolution, material pleasure, wrong interpretation and use of the scientific inventions, water explosion, the deinon like mad increase in population, continuous damage to the forests, the use of insecticides, the attempt to grow more and more in the agriculture fields and the killing of innocent animals as well as birds in the previous centuries have fully damaged the natural environment of the world. In the name of various developments, not only the land, river and ocean water is being polluted, but even the air and space too is not spared. The egoistic nature and works of the people have destroyed the purity of our big ice mountains in one form or another. If we give a glance at our so called achievements, we feel that all behind these had been our personal greed and the violent attitude towards the nature. It is due to our indifferent thinking, the population of the world has even crossed the boundary of seven thousand million, but at the same time, according to the estimate of the "International Union for the Conservation of Nature", at least, twentyfive thousand botanical breeds have started extinguishing, of which at least one thousand have already vanished. These records are sufficient to state that the people of the present age not only think less and less on such dangers of future, but are alınost aloof from the present volcanic situation surrounding them. In such a condition, there has evolved a direct threat of climination of the whole living beings from the globe
The most needed thing before the universe today is to preserve the nature, especially attention should be given more and more on the flora and fauna. On such a vital subject, the first scientist and thinker to give attention, was Encert Hackley of Germany, who in the year 1865, proved that there was close relation among living beings and planets as well as air and other natural inaterials. But, even after this

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JAIN JOURNAL : VOL-XXXVII, NO. 2 OCT. 2002 discovery, nothing more was done to preserve the things of nature and the human concept towards it could not be changed.
Now, in this connection, if we come to the Indian cotext and give a glance at various ancient scriptures, we find that the old saints and our predecessors not only gave their views on preservation of Nature, but even had taken several practical steps in this regard as well. To understand those things and facts, we have to examine today the old Indian traditions, customs, the life style of those people and their religious as well as spiritual belief and thought. In the last decade the consumerism has entered into our culture very rapidly, but at the same time, we have started facing their evil effects on our society. In such a condition, there is no way left before us but to divert ourselves from the inaterialistic environment to that of the natural and spiritual onc. The Vedic, Jain and Buddhist scriptures inspire and guide us of such life style. Since a few years, a good number of scientists of the world have started accepting the view that for the safety of nature and environment, the religious traditions and beliefs have to be seriously considered. While in the Vedic religion, people have been advised to accept the importance of kşiti, jala, pavaka, gagana, and sansāra, the Jain and Buddhist religions preach people to be loyal to their surrounding nature, But among all, the Jain religious ideas and its nature of living give utmost emphasis on the ways of preserving natural objects and global environment.
The Jain religion is based mostly on five fundamental principles --ahińsā, satya, asteya, aparigraha and brahmcarya and directly or indirectly, one can preserve the natural resources only by following the above paths. Besides, the Jain Tirthankaras and other munis have presented before their followers examples of such an ideal and balanced life, which very much narrate their attachment and affection to the nature. The Jain religion gives too much emphasis on ahiinsă and asks people to prescrve and care even the smallest kind of living being. It has been narrated that the earth, water, fire, air and plants are not only the part of the almighty, but even should be considered as having the essence of jīva. According to the Jains, the earth is like a living being and one should not commit violence to it. The earth contains thirtysix clements like soil, sand, iron, copper, gold and coal etc- and one should avoid overextraction of these things. Likewise, people have been asked not to waste water and pollute it. If the water becomes impure, the fate and life of aquatic animals and insects as well as other beings may be thrown in danger.

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Dr. Binod Kumar Tiwary: Jain Non-Violence and Conservation of Nature
In Jain principles, the vanaspatis or flora have been accepted as having jīva. which have the feelings of pleasure and sorrow like human beings. Here, the relations between flora and fauna as well as soil objects and air have been shown. In this context, even the scientific researches of today show that the planets, creatures and animals are closely dependent on each other and if there is any interference with one group, it naturally affects the other. While we get the life saviour air-Oxyzen-from vegetables, they even gift us flowers and fruits and help in bringing rain as well. The flora purify the soil and air too and so we cannot ignore vanaspatis at all. The green land, air and water around us are environment, but it is a pity that we are destroying them all due to our selfishness. We are brutally murdering even the animals and innocent birds, which have been presented to us by the nature. The Jain texts condemn bad behaviour and violent attitude to the animals, creatures and plantations of any kind. Even the creatures, which we think are useless for us like earth worms, frogs and snakes are not so, as they are helpful in cultivation. On the other side. the unchecked deforestation has hampered the usual and natural rainfall. While in one hand, the air is polluted with dust and poison, the global air temparature is increasing day by day. These ecological changes have brought the fear of drought anf famine. Besides, the cutting of trees is not only an act of violence. rather it is helping and increasing the pollution as well. The conception of jiva even in the grasses was recognised in the Jain scripture thousands of years ago. Later on, Cluc Becuster and Jagdish Chandra Basu proved in their researches that there existed life in floras or vegetables, which like other living beings, take birth, grow. feel sorrow and pleasure and even die. In spite of all these facts, the forest wealth is decreasing very fastly due to our greed and selfishness, which is unbalancing the nature and environment both. It is our own misdeeds which have recently created the problem of Ozon and have slowly invited various global dangers and diseases. The Jain philosophy mentions that if the soul of any being is hurt by actions or words, it is a simple case of violence. Ahimsa does not mean avoidance of killing only, but it contains the idea of affection towards every jiva of the world. Non-violence can be seen in the background of human patience and wisdom. A man should and have to vaoid hatred, anger and harsh words if he thinks for the welfare of the humanity. Though, the nature itself tries to maintain balance, it is being disturbed due to the violent actions and thoughts of human beings.
Apart from the principles and customs of Jainism, the life style. events and biographies of the Jain Tirthankaras and munis show their

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JAIN JOURNAL : VOL-XXXVII, NO. 2 OCT, 2002
all times attachment and love for the nature. They had been keeping themselves nearer and nearer to the nature and asked the masses to lead such a life in which they would feel cheerful and healthy. The dreams of Tīrthankara's mothers in which they saw various objects and events of the nature, are the symbols of their pious ideas towards the nature. Various plants have been given due honour just by calling them 'kalpavrkşa'. It is also corroborated by the fact that Mahāvīra and other Tīrthankaras got enlightment by ineditating under one tree or another. The pīpaľ, 'vata' and 'aśoka' trees have been connected with our religious customs and even today they are worshiped one way or another. In the ancient period, the saints and inunis used to reside in the forests with a view to safeguard the nature and environment. All the above examples show that the Jainas gave importance to each and every part of the nature and requested their followers not to take violent action against them. They preached also to keep a kind attitude towards the flora and fauna in all times to come.
Now, assessing and discussing the old and new conditions, we find that the entire present world is facing the danger of unbalanced nature. The people have forgotten the utility and importance of nature before the present culture of materialism and consumerism. The scientists and ecologists are afraid today with the possibility of converting big faunas into deserts on the north temperature zone on the earth. It is also feared that some portions of the earth may become so hot that it would be impossible for anything to survive there.
But, still it is not too late. We have to keep in mind that to avoid such a situation, one has no option but to see and search measures in the old Indian tradition, culture and thoughts. In this way only one could be well-acquainted with the importance of nature and would give up the cruel ideas against it. In the whole Jain scriptures, nonviolence has been regarded as the sole way of pleasure and its minute form has also been discussed there so that people may think to become non-violent towards the smallest living beings. If we wish to control the rising pollution, crime, violence and dangerous diseases, we have to take ourselves ncarer and nearer to the nature. In the present world, the biggest and most important human necessity is the prescrvation of Nature, in which every one has to be a sharer of it. Our urgent need of the current progressive scientific age is to search the ways and means from our ancient past for the preservation of natural resources as well as to understand its importance, so that the deep danger of nature unbalance could be tackled with.

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MAHAVIRA THE GREAT WANDERER Dulichand Jain and Pratibha Jain
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Who is a wanderer? The spirit, which travels and yet travels not, which is far and near as well, which resides within and without - says the Isopanisad. In the same vein, the Jaina dictum says - The medium of motion (dharma) provides movement to the spirit (and matter); otherwise the universe would come to a stand still, like water helping the motion of fish. Similarly, the medium of rest (adharma) provides steadiness; otherwise there would be no stability in this universe, like the shade of a tree providing rest to the weary travellers.
The spirit wanders from one birth to the next, moving on and onwards, a seemingly endless search, searching for that which is in one's own being. Like the kasturi deer, which is intoxicated by the fragrance and jumps about searching for it, not knowing that the fragrance is within its own being.
One can discuss this wandering at many levels, pondering over its geographical as well as metaphysical significance. Particularly motivating are the wanderings of the ancient seers, one of whom was Lord Mahāvīra whose wanderings were not just to sanctify the Earth. but a journey of the higher realms as well. His wanderings can be interpreted at so many dimensions and levels, because it satisfies the queries at all those levels.
It was an era dominated by the caste system, when the common man was in awe of the Brahminical priests, accepting blindly their monopoly and superiority, when Vedic injunctions were followed fearfully, when animal sacrifices were justified for the fruition of the Yajñas, when the Śūdras and women were treated as unequal and inferior, when religion was manipulated for the purpose of power and dominion. It was an era that saw the vision of the ancient seers and risis being suppressed by the power grabbing leaders who were editing and presenting their own interpretations of religion. In such a scenario of political unrest and religious disorder, there was a need for a code of conduct incorporated in a vision of peace and non-violence.

According to Jainism, the whole universe is brought under the two eternal and co-existing categories of spirit (Jiva) and non-spirit (Ajiva). Ajiva is of five kinds: Matter (Pudgala). medium of motion (Dharma). medium of rest (Adharma). space (Akasa) and time (Kala). Dharma and Adharma have a special meaning in Jainism as the conditions of motion and rest.

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JAIN JOURNAL : VOL-XXXVII. NO. 2 OCT, 2002 Such a vision arose in the forn of Lord Mahāvīra - a secr of truth, a fountain of compassion, a life of secking and self-realizing.
This spiritual path which he walked upon, had been sanctified hy twenty-three Tirthankaras before him, the 1st of whom was Lord Rşabhadeva and the 23rd was Lord Pārsva'. This paper will explore the social vision and religious insights of the great teacher through his geographical wanderings.
The journey begins at Kundagrama, a splendid city in the heart of Vaishali kingdom near modern Patna in 599 B.C. Born to king Siddhartha and queen Trisala, this divine child was named Vardhamāna. At birth itself, he was endowed with Srutajñāna (knowledge of testimony), Matijnāna (knowledge derived through the sense organs and the mind) and Avadhijñāna (clairvoyance). The presence of these three kinds of knowledge at birth is a reinarkable feature of a Thithankara.
Strong and fearless, this extraordinary boy grew up to be kind and religious as well. Detached to the riches and luxuries around him, he remained engrossed in contemplation about the problems of life and the world. He was deeply troubled by the adverse situations prevalent in society. Superstitions, animal sacrifices, inhuman treatment of women and Sūdras - awakened a silent revolution in him.
At the age of thirty, he embraced the life of a monk. Seated in a golden palanquin, in a magnificent procession followed by thousands of citizens, he moved to Jnatakhanda garden. There, under an Asoka tree, after observing a two day fast, he removed his princely attire and wore white robes. He then pulled out his hair by his hands and bowing to the Siddhas, the liberated souls, he initiated himself into the holy order. A princely life was renounced for a life of bareness and tolerance. Pledging to abstain from sinful deeds and tolerating hardships with cquanimity, he ventured on the path. Prince Vardhamāna became Sramnana Mahāvīra. He was now called Mahāvīra - the coura
C.D Sharma in his book. 'A Critical Survey of Indian Philosophy. writes: "The Jainas believe in 24 Tīrthnkaras or 'Founders of the Faith' through whom their faith has come down from fabulous antiquity. Mahavira, the last of the twenty four Tirthankaras cannot be regarded as the founder of Jainsim because even before him. Jaina teachings were existent. But Mahavira gave a new orientation to that faith and therefore modern Jainism may be rightly regarded as a result of his teachings
The Jaina theory of knowledge includes, five degrees of knowledge that lead to omniscience. All the five are mentioned in this article as attained by Mahāvīra during specific contexts.

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Dulichand.ain Pratibha Jain : Mahavira the Great Wanderer
70
geous one because of the great vows which indicate his immense inner strength. He now gained the manah-paryāya-jnāna (fourth degree of knowledge-telepathy) by which he knew the thoughts of all sentient beings in a particular space time. This initiation was the end of one path and the beginning of another. The inner journey unfolded.
The first phase of his wanderings lasted for twelve and a half years. Engrossed in spiritual contemplation, he was silent most of the time. Determined to overcome the need for bodily comforts, he subjected himself to all kinds of climatic and natural disturbances. Not discriminating between habitable and inhabitable regions, between smooth and rough paths, between safe and dangerous pathways, Mahāvīra wandered on. Nor did he pay heed to any advice. Steadfast in his vows, engrossed in the cotemplation of the self, unaffected by human, natural and supernatural sufferings and tortures, he inoved on.
There was a Yakṣa in Astigrāma who tortured him for an entire night by assuming demoniac and animal forms; there was the ferocious snakc, Candakausika, in Kanakhal, who was a terror in the entire region till his meeting with Mahävira who remained unaffected by his hisses and deadly poison; there was the shepherd in Chamani village who was so angry with Mahāvīra for not taking care of his oxen, not understanding that Mahāvīra's silence arose from meditation, that he hammered nails into Mahävira's cars. At many places, the villagers were hostile and extremely violent. There are many such other tales during his wanderings, all of deadly tortures, but all borne patiently and unflinchingly. If ever he spoke, it was a language of compassion and wisdom which transformed such cruel hearts.
Apart from these soul-stirring descriptions of adversities faced by Mahāvīra , we also have accounts of the rigorous austerities observed by hiin while he was engrossed in Sadhana. During this period of twelve and a half years, he ate meagre food for three hundred and fifty days only. He observed fasts for fifteen, thirty and also for a hundred and twenty days at a stretch. Immense was his will power, immense was his cquanimity and tolerance.
It was an inner peace undisturbed by external forces. It was a conquest over the demands of the body, mind and speech. The final and most painful of all tests was the hammering of the nails into the cars. With that period, the adversities were over. This spiritual hero had defeated the karmic shackles with his army of determination and stcadfastness. Fle became a Jina, a conqueror.
This period of adversities and austerities reached its zenith at

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JAIN JOURNAL : VOL-XXXVII, NO. 2 OCT, 2002
Jambhiyagrāma on the banks of the Rjubaluka River. It was the tenth day of the bright half of Vaišākha inonth. Fasting for two and a half days, mcditating under a huge sāla tree in the Godohika (milking) posture facing the sun, this ascetic attained Kevalajñāna (the fifth degree of knowledge-omniscience)- a state of infinite knowledge, infinite intuition, infinite energy and infinite bliss.
"Now the Venerable ascetic Mahāvīra became a Jina (conqueror), an Arhat (worthy of worship) and a Kevali (omniscience). He became the twenty-fourth Tirthankara of the present era."+(K sūtra, 121). Hercafter Sramana Mahăvīra came to be known as Bhagavān Mahāvīra.
The inner journey unfolded further. The jouncy hereafter was that of the teacher, the guide, and the preacher. After attaining omniscience, Lord Mahāvīra began to give discourses. As before, he wandered from one place to another on foot. From Jambhiyagräma he moved on to Madhyama Pāvāpuri. There, a Brahmin named Somila, was organizing a large religious sacrifice. Several Vedic scholars along with their disciples were assembled there; chief among them was Indrabhūti Gautama. They had all heard of Lord Mahāvīra's enlightcnment but were disbelieving it.
As soon as Indrabhūti saw Mahāvīra, Mahāvīra addressed him. Oh Indrabhūti! You have doubts about the self. How did Mahāvīra know? Indrabhūti had not uttered a word regarding this doubt about the existence of the soul. So, it is true, thinks Indrabhūti, he being a kevali, he must have completed his knowledge about all things of all times. The universe has no secrets from such a being. All is known. All is transparent. Indrabhūti was completely humnbled.
Equally humbled were ten other eminent Vedic scholars of that gathering who came forward to ineet Mahāvīra , cach of them with a different metaphysical doubt lingering in the mind. To each of them, Mahāvīra first revealed the doubt without their stating the same and then put forward convincing replies. No further proof was required, nothing more was needed to establish Mahāvīra as a true teacher. Fully satisfied and happy, all of them along with their 400 disciples cach, surrendered at the feet of master. Thus 4411 initations took place in a single day.
This is the meaning of Tirthankara - one who establishes the
* The universe is described in Jainism as an eternal cycle of Yugas, further subdivided into 6 periods.

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Dulichand Jain Pratibha Jain : Mahavira the Great Wanderer Tirtha or the religious order. Thus emerged the religious order of Mahävira - the Caturvidha Sangha - the four-fold congregation of monks, nuns, laymen and laywomen.
Such a magnificient incident reached far and wide and thousands of men and women came to listen to the discourses of Mahävīra wherever he went. It is said that not just humans, but animals and birds were also attracted to his discourses. The rich and the poor, kings and their ministers, merchants, fariners, craftmen and all classes of
ple were sanctified by his scrinons. Many became his disciples and followers.
The Sangha cvolved efficiently under the ablc adininistration of Mahāvīra. Indrabhūti became the first prime disciple of Mahävira. He, along with the ten Vedic scholars, became the eleven Ganadharas. They formed the nucleus of the new order and composed all the rules of conduct and scriptural literature, which they later narrated to other disciples.
The Sangha was instrumental in providing proper guidance to the monks and nuns and in inspiring the layinen and laywomen to look after the monks and nuns. In the Sangha, no distinction was inade between men and women, and the Brahmins and Sūdras. All were inspired, all were einbraced, all were transformed. The women being initiated as nuns was indeed a revolution in those times. For Mahāvīra, it was just a natural culmination of his respect for humanity.
The Sangha expanded very quickly. Soon, there were 14,000 monks, 36,000 nuns, 1,59,000 laymen and 3,18,000 laywomen. Their code of conduct consisted of a five-fold spiritual discipline. These are five vratas or vows of non-violence, truthfulness, non-stealing, celibacy and non-possession. This scheme of vows was very strict and rigid for the ascetics called the mahāvratas (Great Vows). They were advised not to stay in any place for more than a month except during Caturmāsa (the rainy season) and to wander about only on foot.
The householders had to follow the five vows also, but their rules were modified and less strict known as the anuvratas (Small Vows). Their duties extended to taking care of the ascetics, providing a temporary dwelling for them and propagating the cause of religion. This four-fold religious order was a self-governing and self-sufficient system.
For thirty long years, this great wanderer moved from place to placc preaching the Jaina religion and its code of conduct as a way of

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JAIN JOURNAL: VOL-XXXVII, NO. 2 OCT. 2002
life. He visited important places like Käsi. Kosala. Vatsa, Campā, Pāñcāla, Magadha, Rājagrha, Anga, Vanga, Kalinga and many others. The Jaina canonical literatures has detailed descriptions of the wanderings of Mahavira and the transformation of the people based on his noble teachings. Thousands of people from various cities and villages and from different walks of life joined the religious order of Mahāvīra.
Bimbisāra, the king of Magadh, was a Buddhist, but his Oucen was a great devotee of Mahāvīra. We tind a vivid description of the dialogue between Binbisāra and Anathimuni in the Uttarādhyayana Sūtra, which inspired the king to become a disciple of Mahāvīra as well. His son and minister, Abhayakuināra, was also an ardent disciple of Mahāvīra. Cetaka, the head of Vaisali republic and maternal uncle of Mahāvīra, greatly contributed in propagating the Jaina religion far and wide. Many kings, such as Virangada, Vīrayasa, Sanjaya. Seya, Siva, Udrāyana and Sankha Käsivardhana joined the religious order of Mahāvīra.
The last lap of the great wanderings of Mahāvīra was Pāvā. He came here at the age of seventy-two and stayed in the garden of Rājā Hastipāla. His discourses at Pāvā are recorded in the Uttarādhyayana Sūtra. Here he sat for his last mcditation on a slab of stone. It was in the carly hours of the fifteenth day of dark fortnight of Kärttika month in 527 B.C. transcending the wandering cycle of birth and death, this hero of the spirit attained the state of Nirvāna and became Siddha.
"And on that night during which the venerable ascetic Mahāvīra attained Nirvāna, the cightcen confederate Kings of Kasi and Kosala, the Mallas and Licchavis instituted an illumination with lighted lamps for they said, since the internal (bhava) light (of intelligence) is gone, let us make an illumination with the external (draiya) light (of malter)." (Kalpa-sūtra, 127)
Bhagavati. Aupapātika, Trişastisalākāpurusa. Ilarivansa Purana.

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Dulichand Jain Pratibha Jain : Mahavira the Great Wanderer
ANNEXTURE - 1 CATURMASAS OF MAHĀVIRĀ
Asthikgram*
22.
Nalanda
23.
Rajgriha Vanijyagrama Rajgriha Mithila
Champa
Prishtha Champa
Bhaddiyanagar
Mithila
Bhaddiyanagar
Mithila
Vanijyagrama
Aalambhiya Rajgriha Vajra Bhumi Shravasti
Rajgriha Vanijyagrama
30.
Vaishali
II.
Vaishali
Vaishali
Champa
Rajgriha
Rajgriha
Nalanda
14.
Vaishali
Vaishali
36
Mithila
Minilla
Vanijyagrama Rajgriha
16.
Rajgriha
Vanijyagrama
Nalanda
Rajgriha
Mithila
Rajagriha
Mithila
20.
Vaishali
Rajgriha
41. 42.
21.
Vanijyagrama
Pava
*
Spelling is not diacritical.

www.jaineli

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ANNEXURE II
THE GREAT WANDERINGS OF TIRTHANKAR MAHAVIRA
1st Year Kundgrama
Jnatakhandavana
Karmagrama
Kollaga Sannivesha Maroka Sannivesha
Duiijjantaga Ashrama Asthikgrama
2nd Year
Moraka Sannivesha
Dakshina Vachala
Kanakakhal Ashrampada
Uttar Vachala
Shvetambi
Surabhipur
Thunaka Sannivesha
Rajagriha Nalanda
3rd Year
Kollaga Sannivesha
Suvarnakhal
Brahmanagrama Champa
4th Year
Kalaya Sannivesha
Pattakalaya
Kumaraka Sannivesha
Chauraka Sannivesha Prishthachampa
JAIN JOURNAL VOL-XXXVII, NO. 2 OCT, 2002

5th Year
Kayangala Sannivesha
Shravasti
Haledduka Grama
Nangalagrama (In Vasudeva Temple) Aavartta (In Baladeva Temple)
Chauraka Sannivesha
Ladh Desha
Purna Kalasha Grama
Bhaddiya Nagari
6th Year
Kadali Samagama Jambu Sanda Tambaya Sannivesha
Kupiya Sannivesha
Vaishali (In Kammashala)
Gramaka Sannivesha (In Vibhelaka
Yaksha Mandir)
Shalishirsha Bhaddiyanagari
7th Year
Different Places in Magadha Empire Alambhaiya
8th Year
Kundaka Sannivesha (In Vasudeva Temple)
Bhaddan Sannivesh (In Baladeva
Temple)
Bahusalagagrama (In the gardan of Shalavan)
Lohargala

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Dulichand Jain Pratibha Jain : Mahavira the Great Wanderer
Purimatala (In thc Shakutamukh garden) Unnaga Gobhumi Rajagriha
Rajagriha Mithila Vaishali (In thc Baladeva temple of Samarodhyama)
9th Year Lādha (Rādha Desha) Vajrabhūmi Sumhabhūmi
10th Year Siddharthapura Kurmagrama Sidharthapura Vaishali Vanijyagrama Shravasti
12th Year Sunsumarpura Bhogapura Nanda Grama Mendhiyagrama Kaushambi Sumangala Suchchhcta Palaka Champ (In Yagyashala)
13th Ycar Jambhiyagrama Mendhiyagrama Chhammani Madhyamapara Jambhiyagrama Rajagriha
11th Year Samulatthiya Sannivesha Dhridha Bhumi Pedhalagrama (In Paulash Chetya) Baluka Suyoga Suchheta Malaya Hastishirsh Tosaliganva Mosali Sidharthapura Vajragrama Aalambhiya Seyariya Shravasti Kaushambi Varanasi
14th Year Brahmana Kundagrama (In Bahushal Chetya) Vidcha Janapada Vaishali
15th Year Vatsa Bhumi Kaushambi Koshala Janapada Shravasti

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Videhajanapada Vanijyagrama
JAIN JOURNAL : VOL-XXXVII, NO. 2 OCT, 2002
Magadh Janapath Rajgriha
16th Year Magadha Janapada Rajgriha
23rd Year Kayangala Shravasti Vanijyagrama
17th Year Champa Vidcha Janapada Vanijyagrama
24th Year Brahmana Kundagrama (Bahushal Chaitya) Vatsa Janapada Magadh Janapada Rajagriha
18th Year Varanasi Alambhika Rajgriha
19th Year Magadha Janapada Rajgriha
25th Year Champa Mithila Kakandi Mithila
20th Year Vatsa Janapada Aalambhiya Kaushambi Vaishali
26th Year Anga Janapada Champa Mithila
21st Year Mithila Kakandi Shravasti Ahichhatra Rajpur Kampilya Polaspur Vanijyagrama
27th Year Vaishali Shravasati Mendhiyagrama (Shalkoshtak Chaitya) 28th Year Kaushal-Panchala Shravasti Ahichchhatra Hastinapur
22nd Year

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Dulichand Jain Pratibha Jain : Mahavira the Great Wanderer
Maukanagari Vanijyagrama
29th Year Rajgriha
Surasena Janapada Saket Kampilyapura Sauryapura Mathura Nandipura Videha Janapada Mithila
30th Year Champa Prishtha Champa Videha Vanijyagrama
37th Year Magadha Janapada Rajagriha
31st Year Koshal - Panchala Saketa Shravasti
38th Year Magadha Janapada Rajagriha Nalanda
32nd Year Kampilya Vaishali
39th Year Videha Janapada Mithila
40th Year Videha Janapada Mithila
33rd Year Magadha Rajagriha Champa Prishthachampa Rajagriha
41st Year Magadha Janapada Rajagriha
-34th Year Rajagriha (Gunasheel Caitya) Nalanda
42nd Year Rajagriha Pava
35th Year Videha Janapada Vanijyagrama Kollaga Sannivesh Vaishali
36th Year Kaushal Janapada Panchal Janapada

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JAINA PERSPECTIVE ON ADVAITA VEDANTA Jagdish Prasad Jain "Sadhak"
Sankara's introduction to his Bhāṣya is a philosophical masterpiece by itself. There he gives his own personal opinion without being constained to follow the sutras of the text. Hence he freely expresses his views on life and things. This introduction contains sevcral ideas, which correspond closely to those of Acarya Kundakunda. Firstly, both maintain that the Self and non-Self are two entirely distinct entities. Secondly, both make the distinction between vyavaḥāra and paramārthika (Śankara) or niscaya (Kundakunda), i.e. between empirical and transcendental perspectives. The two entities, Self and non-Self, have no common nature and no common attributes. One is cetana (subject or viṣayin) and the other is acetana (object or viṣaya) or jada. The two are as much as opposed to each other as light and darkness.
According to Śankara the attributes of the one cannot be transferred or superimposed upon the other. But our practical life depends on the mutual transferrence or the imposition of external attributes upon the aiman (Self). According to him, this superimposition of the extra personal attributes on the self can be of the body (e.g. when one says I am fat or thin:") of the senses as in "I am dumb or oneeyed; or of the mind such as desire, intention, doubt, determination and the like. This beginningless adhyāsa (superimposition or confusion) of the nature of wrong cognition (mithyapratyayarūpaḥ) is natural (naisargika). It rests on false knowledge (mityājñāna-nimitta) and is brought about by Nescience or Avidya. As a result, the individual self in the empirical world or Samsara is influenced by this wrong knowledge, confusion, or philosophicsl/transcendental error (avidyā) and identifies himself with external objects or various psychic states. Thus, Sankara points out that in ordinary life, every individual has to operate only through his body and sense without which life itself would be impossible in the concrete world. Even the cognitive process of knowledge depends upon sense-perception and intellec
1. Sankara Bhāṣya. Introduction to Brahmasutra. as translated by S. Radhakrishnan, Indian Philosophy. Vol II (1931), page 506.
2. Ibid

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Jagdish Prasad Jain "Sadhak" : Jaina Perspective on Advaita Vedanta
89 tual activity which naturally presupposes the organic body. Even when the individual is looked upon as an agent carrying out injunctions,
igious and ethical, an organic body must be presupposed for carrying out all those injunctions. His conduct, as a social being in the world, is therefore inextricably mixed up with bodily behaviour, without which he can neither discharge his duties as a social being nor as a religious devotee. In this concrete world which is real in its own way, the social distinctions based upon rank and birth hold good. That one is a Brahmin and the other is a Ksatriya, one is a master and another is a servant, are all distinctions based upon the body and hold good only in the empirical world.
In this way the self appropriates the attributes and limitations of the not-self (as is evident in the judgement "I am Brahmin "I am fat and the like). But the identification of the self does not mean the total identification of being, because the self is intrinsically real, and its identification with the not-self only means that the self owns up the notself and vests it with its own existence. Thus in all cases of crror the substratum is real and the predicate is falsely superimposed upon it. "Correct knowledge necessarily demands complete escape from such an error. Otherwise, it is not possible to realise the truc nature of the Self which is the ultimate object of all philosophical and religious disciplinc."+
Therefore, Sarkara indicates the true nature of the Self which should be discriminated from the non-cetana bodily attributes as free from all wants and raised above all social distinction as Brahinin and Ksatriya and so on, and entirely transcended the empirical säisärika existnece to whom even Vedic injunctions will cease to be operative, because he is placed in a region from where he does not want to achieve anything more, because he is completely self-sufficicnt"
Kundakunda's study of the nature of the real Selfor Samayasāra, the sublimest spiritual work ever composed in Jainism, deals with all these points and practically adopts identically the same attitude. Sri Kundakunda begins his work with the distinction between the two perspectives vyavahārika and niscaya, empirical and transcendental. He describes the empirical world where the individual identifies hinself
3. A.Chakravarti in Samayasāra of Kundakunda (Varanasi: Bhārtiya Jnānapilha,
1971). p. 104. 4. Ibid., p. 103. 5. Ibid.. p. 105.

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JAIN JOURNAL: VOL-XXXVII, NO. 2 OCT, 2002
with the characteristics of the external objects as a result of the absence of true knowledge. The course of conduct prescribed by practical ethics is said to have only a secondary value as a probation for higher class. Bodily characteristics, instincts, and emotions and the various psychic states of the individual Self are all dismissed to be the result of the operation of the erroneous identification of the Self or Paramātmā." The self is established in his own pure svabhāva (nature) i.e. become Svayambhū. The empirical self, which is contaminated by the impure psychic dispositions of attachment, aversion, passions etc. due to erroneous identification with the body, senses and the mind, is transcended. In this transcendence one perceives only one, so much so that Amrtacandra, the Sanskrit commentator of Kundakunda's work Samayasara, in declaring that in such transcendental state all dualities disappear (bhāti na dvaitam eva),' sounds like a monist Vedāntin. Professor A. Chakravarti observes: “Thus without changing the words, Sankara's introduction may be considered to be a fitting introduction to Sri Kundakunda's Samayasāra”. The similarities between Sankara and Kundakunda would indicate that Sankara was well-acquainted with Kundakunda's philosophy either in the original or in the Sanskrit commentary by Amrtacandra.
While both Sankara and Kundakunda make use of the pāramārthika or niscaya and vyavahārika perspectives as the cornerstones of their philosophy, there is difference between the two. The pāramārthika view as advocated by Sankara negates the vyavahārika existence of other material and non-material objects of the world, which, in the view of the Jaina, have their own independent existence. Since Jainism recognizes multiple realities, while Advaita proceeds from the premise that there is only one reality, there are marked differences between the two systems.
According to Jainism, the reality is dualistic (the Universe consisting of Jiva and Ajīva) and pluralistic (the Ajīva being further classified into Pudgala (matter), Dharma (principle of motion), Adharma (principle of rest), Akāśa (space) and Kāla (time); yet considered from the point of view of one existence, it entails unity also. According to Kundakunda, in spite of the unique characteristics possessed by dif
6. Ibid. 7. Kundakunda, Samayasära, edited by Pannalal Sahityacharya (Varanasi :
Ganesh prasad Varni Granthmala), Amrtachandra's Kalash 9, p. 27. 8. Chakravarti, n. 3, p.105.

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Jagdish Prasad Jain "Sadhak: Jaina Perspective on Advaita Vedanta
ferent substances, existence has been regarded as an all-compromising characteristic of reality, which ends all distinctions.
The Kärttikeyanuprekṣā recognises that all substances are one from the standpoint of substance, while they are distinct and separate from their characteristic differences." Samantabhadra also endorses this view by affirming that in view of the conception of one universal existence all are one, but from the point of view of substances distinctions arise.10
91
Padmaprabha Maladhārideva pronounces that mahāsatta pervades all the things in their entirety, but it is always associated with Avantarasatta which pervades only the particular objects." In a similar vein, Amṛtacandra speaks of two types of sattā, namely, svarūpasattā and sadṛś yasatta. The latter is the same as samanyasatta. In the Saptabhangitarangiņi Vimaladāsa discusses the problem of unity and plurality of existence in detail, and concludes that both the postulation of existential identity and the articulation of differences from the standpoint of different substances are logically necessary and justifiable.12 Thus, Jainism gives credence to the recognitition of existential oneness, but not exclusively, since it is always bound up with plurality. This is quite consistent with the Anekāntātmaka view of reality propounded by the Jain philosophers. Thus mahāsattā will be associated with its opposite, namely aväntarasattā. It may again be pointed out that this mahāsattā is not an independent something, as may be conceived, but is invariably accompanied by its opposite. 13 Kundakunda holds the nature of existence as one, immanent in the totality of substances constituting the universe, comprehending and summarizing the universe, having infinite modifications, indicative of the triple characteristics of organisation, destruction, and persistence and associated with the characteristics opposite to those mentioned above. Hence unity, duality, and plurality - all are in
9. Svami Kumar, Kārttikeyanuprekṣā, Gāthā 236, edited by A.N. Upadhye and Kailash Chandra Shastri, Paramshruta Prabhavak Mandal (Agas: Shrimad Rajachandra Ashram, 1990), pp. 167-168.
10. Samantabhadra, Aptamimānsā, 34.
11. Commentary on Gatha 34 of Niyamasara of Kundakunda, Kahan Digambara Jain Tirtha Suraksha Trust, Jaipur.
12. Vimaladāsa. Saptabhangiņi (Agas: Shrimad Rajachandra Ashram, 1977), p.
78.
13. Rajamalla, Pañcādhyāyi, I, 15, Malika Granthpraksh Karyalaya, Indore. 14. Kundakunda, Pañcästikäyasamgraha, Gatha 8, ed.. Mannulal Jain (Delhi : Bharatiya Jnanapith, 2000), pp. 24-25.

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JAIN JOURNAL VOL-XXXVII, NO. 2 OCT. 2002
separably and inevitably involved in the stucture of reality. This is anekāntic view of reality.
92
Advaita proceeds from the premise that there is only one reality, the ultimate reality of Brahman, which is existent, eternal, everlasting and unchanging. The other "realities", such as jīva (individual self) and jagat (the Universe) are only appearances. Jainism, on the other hand, proceeds from the multiplicity of realities, particularly jīva (living) or ajada (sentient or consciuos being) and ajīva (non-living, jada or insentient substances). What is significant is that for Jains, the reality is both permanent and ever-changing. Substance or reality, according to Jainism, is a multifaceted complexity. It is endowed with many qualities or attributes, which in turn undergoes modifications. i.c. origination and destruction, with the substatum remaining intact. The nature of reality is dynamic and therefore the substance must evolve into qualities (guņas) and modifications (paryāyas) and must constantly undergo the triplicate stage of origination, annihilation, and permanence or stability. Thus, the Jaina view of reality is quite comprehensive and accommodates not only the realities of both Brahman and Jagat but also the concepts of both Being and Becoming.
Although Sankara and Jainism adopt identically the same attitude as to the nature of the individual self and maintain that the individual soul is identical with the ultimate reality, the Supreme Self (Sankara calls it Brahman and Jains Paramatman), there are significant differences. Though many attributes are common between the Upanisadic Brahman and Jaina Paramatman and they are used as synonymous, because they represent the concept of an ultimate reality, their implications offen differ. Although the word "Brahma" and "Svayambhu" are mentioned in the Jain literature and the concept of transcendence discussed, they differ from Advaita system in important aspects.
In the Svayambhū Stotra, Acārya Samantabhadra, a staunch
15
15. This is discussed in Jagdish Prasad Jain "Sadhak", "The Concept of Paryāya and Jaina Way of Life," paper presented at the Seminar on "The Concept of Paryaya" organised in March 2001 by the Indian Council of Philosophical Research in collaboration with Adhyatma Sadhna Kendra, New Delhi,
pub
lished in Jain Journal. October 2001, pp. 57-65.
16. For a detailed discussion on Upanisadic Brahman and Jaina Paramātman, see Foreword by Jagdish Prasad Jain "Sadhak" in Devendra K. Goyal, ed.. The Path to Enlightenment: Svayambhu Stotra by Samantabhadra (New Delhi. Radiant Publishers, 2000).

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Jagdish Prasad Jain "Sadhak": Jaina Perspective on Advaita Vedanta
advocate of Jainism, uses the word Brahma in its generalised sense, viz. the highest principle, when he says: ahimsa bhūtānam jagati viditam brahma paramam" (Sloka 119). In śloka 10 Lord Ajita Jina is described as "Brahma-nişṭha” (engrossed in Self) and is requested to bestow "Jinasri" on the devotee. Thus, "Brahma" and "Jina" are considered the same and therefore "Jinasri is the same as "Brahmasri. There is no fundamental or philosophical difference between the two. Had there been any difference. Brahma-nistha would have been asked to bestow Brahma-śrī, not Jinaśrī. Elsewhere too, in Lord Vrṣabha Jina stavanam where Brahma-pada (śloka 4) is mentioned, it should not be construed as entirely different from Jina-pada and in fact in the very next hymn (śloka 5), the Lord is specifically mentioned as "Jina". However, there is slight difference when looking at them from different points of view --- Jina-pada has negative connotation of absence of karmas, while Brahma-pada is primarily used in positive sense of absorption in Self. The two are invariably and integrally linked to one another and one without the other has no existence. This point is clearly brought out in this stotra.
.93
The identity of words in Indian philosophical texts does not necessarily imply the identity of sense-content." In the Upanisads the word "Svayambhu" signifies the self-created and self-existent Brahman.18 However. Jaina Paramatman means self-become (Svayambhu), i.e. the individual self has become (svayam bhuta) the Universal one, or the Atman has become Paramatman by his own efforts. Paramātman is, thus, a super-spirit representing the ultimate point of spiritual evolution of Atman by gradual destruction of karmas through pen
ances, etc.
The Upanisadic Brahman is conceived as the Absolute, one without a second, and as a cosmic principle. It is one and one only and has a monistic and pantheistic grandeur. This is lacking in the Jaina conception of Paramatman. Jains speak of many Brahmans, i.e. Paramātmans. Each Atman is Paramatman. Paramatman was Atman only because of karmic limitations. It is by realizing the essential likeness of all the Atmans that Jainism has been steadfast champion of Ahimsä, harmlessness, and universal composition in thought, word and deed. The Upanisads consider Brahman to be the very source and support of everything else and view the world as a fundamental unity.
17. See Yogindudeva's Paramatma Prākāśa edited by A.N. Upadhye (Agas. 1988). Introduction. p. 40.

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JAIN JOURNAL VOL-XXXVII, NO. 2 OCT, 2002 one with the Brahman who is all-in-all. The Paramatman of Jains has nothing to do with the world beyond what he knows and sees it, because it is his nature to see and to know.
Paramātman, according to Jainism, is the unpolluted and the purest state of Atman. Each Atman should aspire to become a Paramātman and when it becomes a Paramātman it retains its individuality, which is not submerged into some universality. A.N. Upadhye observes:
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The Jaina conception of divinity inclines towards realist pluralism. Every soul, when it is completely free from karmas, becomes itself (Svayambhu), and it is the divinity. Divinity as a type, a level of spiritual evolution and a culmination of spiritual attainments, is one; but every soul, even when it attains divinity, retains its individuality. It is the free soul, the higher self, as distinguished from souls in mundane existence. The Jaina God as a type is an ideal to all the aspirants on the religious path. The conception of God holds a great vista of optimistic vision before the religious devotee. It is often said that the aim of religion is the realisation of the potentially divine in man; this means that the self not only knows itself but becomes itself (svayambhuta), now immune from all matter; by becoming itself it becomes the God which nature was already inherent in the spirit but, upto this time, crippled by karmas; and this then is the state of perfection.""
In self-realisation, the Self realises or regains what are his own inherent properties or powers and which are part of his nature. He never leaves or gives up his svabhāva (nature) and get changed into something else, i.e. never adopts the bhava (existence or nature) of another object or substance.20 As Yogindudeva states, "appa so paramappa a" (Atman is Paramatman), which reminds us of "soham" (I am that Real Self, as Kundakunda says in Niyamasāra (gāthās 6365), and I am Brahman as Upanisads say). Atman is the preliminary
18. Isa 18, Katha 4.1, etc.
19. Sri Kundakunda's Pravacanasāra. Introduction by A.N. Upadhye (Agas. 1984), p. 88.
20. Jagdish Prasad Jain "Sadhak", Spiritual Enlightenment. Paramātma Prakāśa by Ygindudeva (New Delhi: Radiant Publishers, 2000), Book I, Verse 18, p. 75. 21. Ibid.,Book II, Verse 174, p. 1110.

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Jagdish Prasad Jain "Sadhak": Jaina Perspective on Advaita Vedanta
stage of Paramatman, while Paramātman is the last and the highest stage of development of Atman.
The transcendence in both Advaita and Jaina systems is beyond logical disputations and arguments. However, in Jainism the modificational standpoint, i.e. the existence of empirical consciousness at the lower level of moral and spiritual development is not denied or negated as mere figment of imagination or illusion (māyā), which, as Sri Aurobindo says, creates more problems than it solves.22 Transcendence in Jaina view signifies that the pure consciousness relinquishes the impure psychical dispositions associated with the empirical consciousness, thereby realising omniscience and such happiness as is transcendental born of the self, supersenuous, incomparable, infinite and indestructible." This transcendental self may be designated as Svayambhu. This transcendental self is the doer of its transcendental bhāvas and also their enjoyer. In this state, the self is free from the cycle of births and deaths and attains the highest and the fullest development of its personality.
Another important distinguishing feature of Jainism is that every individual self has the potentiality of attaining mokṣa (liberation) and when ātmā (self) becomes Paramatman there remains no distinction whatsoever or of any kind between the two. They are equal in all respects. Moreover, the individual self on attaining mokşa (liberation or self-realisation) retains its individual identity. There is spiritual democracy through and through. In Advaita system the individual self merges in Brahman. In no other philosophical system of the world (Vedānta, Visiṣṭādvaita, Vaiṣṇavism, Christianity or Islam) except Jainism, the self-realized or mukta being is accorded equal status or treated on a footing of complete equality with Brahman, Vişņu, Kṛṣṇa, God or Allah, with the result that the individual self is assigned a dependent and junior status, even after liberation.
There are also significant differnces between the Advaita Vedanta and Jainism on grounds of logic and ethics. Advaitism cannot explain without some duality to help how the all-in-all gave rise to itself or to the other-than-itself. The second objection is that if we follow Advaitavada, the universally accepted duals like the docr (kāraka) and its action (kriya), the things inferred and the inference (pramāņa) cannot exist. As visible differences cannot be accounted for by adoption of only Brahman, a doctrine of Māyā had to be intro
22. Life Divine, P. 466. 23.
Pravacanasära, n. 19. I.13.
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duced by the Advaitavadins to explain such differences. The Jaina view is that the acceptance of Maya at once does away with the abstact Brahman and as soon as Brahman begins to work, its essential characteristic vanishes. In other words, the Jaina doctrine urges that the attempt of Advaitavadins to connect the ideal with the real world has failed.24
96
Another argument against Advaitavada is that in an inference. we prove a thing through universal concomitance (vyäpti). which is a kind of relationship between the middle term (hetu) and the major term (sadhya). For example, we infer fire (which is the major term or sadhya) from smoke (which is the middle term or hetu) through the relationship of universal concomitance, viz. where there is fire, there is smoke. If one says that Advaitavada is established by inference. one must accept a major term and middle term. This is against the view that there is nothing but one (Advaita), hetu (the middle term) and sadhya (the major term) being used in a reasoning to establish Advaitavada, it must bring in duality (Dvaitavada), the very opposite of Advaitavada.25
If one says that Advaitavāda is not established by reason but by itself, the reasoning will be absurd. Nothing can be its own proof. If from mere words, a thing is established, anybody can establish anything by merely uttering it in words. Further, if Advaitavada can be proved by itself without the help of any reasoning, Dvaitavada can also be said to be established in this manner, which will give a deathblow to the former. Moreover, the very word “Advaita" implies dvaita, because there cannot be refutation, if there is no object to be refuted. It is a universal law of the mind to have negative ideas based upon the knowledge of its positive ideas."
On ethical grounds, it may be said that if as is claimed by the Vedāntin, reality is an unchanging permanency there is no scope for life, no scope for samsara, no necessity for mokṣa, or mokṣa-mārga either. The whole religious framework will thus appear to be superfluous and useless, as it is based upon unreality. Change must be accepted as real, if life is to be real and if samsara is accepted to be as real. It is only then that we can appreciate the utility of piety or dharma, and religious doctrines contributing to the salvation of the soul.28
24. Samantabhadra. Āptamīmāṁā. translation and commentary by J.L. Jaini, verse II. 24 (Bharatiya Jñānapīṭha, 2002), pp. 71-72.
25. Ibid., 11.26. p. 73.
26.
27.
28.
Ibid.
Ibid., II.27. p. 74.
See Jagdish Prasad Jain "Sadhak". "Jainism in the 21 Century." Jain Mission News (New Delhi). April-June 1999.

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BASADIS MODES OF WORSHIP Dr. Saraswathi
Basadi, Devotion and Worship are complementary to one another. From time immemorial Basadis have been a source of inspiration of Jainism and culture. They came into existence in a spiritual minded background and have become the spiritual centres and unifying forces.
Bhakti or Devotion is to develop love in Divinity, oneness with God and aim at deriving benefits therefrom. Worship is the reverence one bears towards the holy Divinity systematically. This process is prevelant in all the religions. This is the symbol of the cultural, social and religious heritage of humanity. Its foundation is belief. Since this has a heritage, firm belief, has come down from generation to gencration socially. As such it is also universal.
Worship/prayer is the replica of the mental state of carly man. Even before men developed the idea of Shrines/temples, the idea of prayer had taken root in man's mind. In those days man worshipped Forces of Nature. He prayed and worshipped forces of Nature like the Sun, Moon, Fire to protect him and keep him safe from adversities. He found Divine Power in them. We learn that there existed ancient religion which is today termed as All- pervading. This Sect worshipped stone, tree and animals, classifying them both as cruel and kind Forces. Thus the idea of worship emanated from man's fear of harm and also desire for safety. Here to the carly man freedom from fear and security of life was more important than atonement of spiritual values and powers. Even to this day among the rural people worship motivates and emanates from the desire for material pleasures and comforts. In some cases it assumes a cruel form also. However as man attained spiritual growth, his aims and objectives reached higher level. In course of time, it devoloped as a process of religious faiths and in the background of each religion modes of worship became systematised and regularised.
There are some differences among the religions which have devoloped their modes of worship in the background of their culture. Excepting Christianity and Islam, which are foreign to India, both Hiduism and Jainism have close similarity as they sprung up on the

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Indian soil. We find deep-rooted in both the religions the process of invoking God, giving oblations, offering fine articles, ārati, visarjana etc.
In Jain culture the word Caityālaya is used to represent temple shrine. We find used frequently in Jain culture the words Caityagrha and Basadi.
The älaya or abode which comprises Caitya is termed as Caityālaya/Caityagrha. These terms have been expounded by Jain Ācāryas in the background of Niscayanayana and Vyavahāranayana. Caitya is derived from the word cit which means soul (ātmā), knowledge (ināna) and light (prakāša). Kundakundācārya has described Caitya as Atnā.
Cā lyam Bandham Dukkham Sukkham că appayam Thassa...... Bodhapāhuda 9.
Atmā who enjoys bandha, moksha, duḥkha or sukha is the Caitya.
Even though the relative meaning of caitya is associated with ātmā which enjoys joys and sorrows, it is further expounded that it is he soul which has attained a high and noble status. It is established that caitya is the great ritualistic ātmā and the sages who wear it are the Caityagrha.
The body of the disinterested Sādhus is different from their soul on account of their niscayanaya view and enlightenment. In the Jina path they are the image of jangama. These sādhus look upon their bodies as well as the bodies of all living beings as the image of jangama. (Bodhapähuda 8). Those who lead an austere life, who are right minded thinkers and who are able to know their real image through right philosophy are the nirgranthas who are the caitya who have conquered all desires and are cntitled for praise. (Bodhapāhuda).
From the point of view of Vyavahāranaya in the commentary on Bhagavati Arādhanā, Caitya is used in the sense of reflection/image. (Caityam pratibimbam iti-Caitya-means image). The image made of candana, kaņakamaņi, sphatikamaņi, etc, is the image of the abode (commentary on Bodhapähuda)
A sage who is the embodiment of panca mahāvrata, who possesses the enlightened soul capable of knowing sva and para becomes the Caityagrhal Bodhapāhuda-8). Caityagrha is the one which aims at the welfare of satkāya along the Jina path. (Cē lyam Jinamagge chakkaya Hiyakaram Bhaniyam Bodhapāhuda-9).

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From the point of view of Vyavahāranaya the place where a structure is put up and an idol/image is installed is the Caityagrha. It felt that the image of merciful God which is installed here will lead to attainment of real caityālaya.
Basadi is the word most commonly used in Karnataka. Scholars have opined that the sages who were the incarnate of caitya during their travel, used to reside in these places and hence their vasati has come to be called basadi. In Kannada basadi is used as alternative for devālaya, dēgula; gudi.
The idol which is installed in the basadi is espacially referred to as the image or bimba. In this context bimba is used as an alternative for idol, image. Philosophers are of opinion that the greatness of God is reflected through the image. Therefore bimba is not only appropriate but it is also synonymus.
Who should worship ? Why ? are the questions that arise for consideration. If viewed from this background, with respect to highly developed ātmā need not worship. In the Paramātmaprakāśa, in one instance, it says:
dēvuna dēvulē na visilayē na vi lippayi na vi chitti akhavu na ranjanu nānamānu sivu sānthivu samachitti......(1123)
“Divine ātmā is not found in the temple and not at all in the stone image. That divine ātmā is eternal, free from the web of karma, only omniscient and complete. Such a true paramātmā is enshrined in right-mindedness."
In the Samadhisataka it is found as follows:- “ I am that paramātmā. Likewise by virtue of having self realisation, I am entitled to be worshipped through myself, and not through others. (31)" These words suggest sva ārādhya - ārādhaka i.e. the worshipper and the worshipped.
In another instance: “ mind became one with the divine atmārāma and even paramesvara was also realised in the mind. While there is similarity between the two whom shall I worship? (Paramātmaprakāśa- 1:123)" is expressed. If one views in the light of Niscayanaya there is no need for basadi or worship, whereas from the view point of Vyavahāranaya both are very essential. When we consider why worship of God is essential, we came to know certain facts from our Agama scriptures : Acārya Kundakunda says: Arahanta prostration prevents temporal bandha and at the same time creates a stream

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JAIN JOURNAL : VOL-XXXVII. NO. 2 OCT. 2002 of karma (it helps in Nirjara) (Kašāyapāhuda 1:9:2). In the Svayambhūstrótra Ācārya Samantabhadra says:
na pūjayārthastvayi vītaräge na nindayā nātha nivanthavaire / tathāpi te punyagunasmrtirnah
punātu cittain duritañjanebhyah // Since Jinendra Bhagavān is vitaraga, love will be ineffective on him through worship. Likewise since he is free from hatred, abusing him will not arisc hatred in him. Even then by praising the virtues and sanctity of God who is vītarāga, the mind will be free from evil thoughts. As such the soul will be free from the shackles of sin. This is the gist of the above sloka.
in another context also the same opinion is expressed : While viewing the images of Arhantas, one praises their virtues. By the remembrance of Arhantas one refrains from the present sins and evils. Jina's image will lead to the realisation of ultimate Purusārtha. "Even though the eternal knowledge and eternal philosophy of Jincśvara are not present in the Arhanta and Siddha images, they are the means to reach the goal. By concentrated meditation one can achieve Samyag jñana - Darsana. This gives rise to Samvara of the present karinas and nirjara of past bound karinas. For the realisation of the values of the soul, one should always practise caitya bhakti --- devotion to the caitya. (Jinendrakoşa No. 3). Thus as per Vyavahāranaya, jinabhakti and pūjā are very essential to mortals for purification.
In the background of pūja / worship, devoted dedication is essential, without which pūja will be futile. If you prostrate before Jinendra Bhagavān without devotion, such pūjā will become useless, because even by sprinkling nectar/amrta on stone, lotus will not blossom. Great emphasis is laid on this aspect by scholars (Bodhapāhuda - commentary 162/302). In the Jaina scriptures great importance is attached to right worship based on right philosophy.
There are sufficient evidences in the legends and history for the growth of worship of image or idol in Jain culture from time immemorial. (Sthānakas, a Jain sect, are not worshippers of images, but they are the worshippers of agamas).
Details are available in Jain Purāņas about natural (akrtrima) and artificial (krtrima) caityālayas. There are references to caityālayas in Nandiśvara Island and Pancameru Mountain. Jain puraņas speak about Emperor Bharata who constucted artificial caiatyalaya and in

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101
installed an inage of gold. Some of the excavations and research stud ies made by some archaeologists throw light on the images o Tīrthankaras of Vrsabha and other forms in Mohenjo Daro and other ancient sites.
So far 13 stone images have been excavated in Harappa. There is a reference to Vrşabha Tirtharkara in the Hathigumpha inscription of hāravēla (200 B.C.). This inscription was got inscribed by Emperor Khāra vēla. This Jain inscription narrates how Nanda, the prodessor of Pusyamitra of Magadha, invaded Kalinga and as a mark of his victory, took with him the most precious image of Vrsabha with him, and that after a lapse of 300 years Khāravila got it back from Pusyamitra.
Pārsvanātha images discovered in Thcrāpura have been identified with the period of King Karakandu. It is recognised that Karakandu ruled during the period between the periods of Pārsvanātha Tirthankara and Mahāvīra Tirthankara.
There are references to the modes of worship perforined by Dieties in Tiloyapannatti "Those Dieties offer in worship sweet scented and beautiful flowers like Sevanti, Campakamala, Punnaga and Nagaprabhști. Devegana offer prayer and perform pūjā of the image of Jinendra with varieties of sweets and catables as delicious as nectar.
From the above mentioned sources, it can be noticed that worship of image - idol worship - has been a part and parcel of Jain Culture from ancient times.
In the words of Ācārya Kundakunda, there are certain specific and compulsory acts to be performed by Srāvakas and Sages.
dānam püyä mukkam sāvayadhamme na sāvayā tēna vinā
jāņā jayaņam mukkhain jadi dhamme tam viņā taha nāvi. Under Srāvaka Theology “Dāna' and performances of pūjā arc the chief duties, without which one cannot become a srāvaka. Whereas in the Theology of Sages, meditation and acquisition of knowledge are the chief duties, without which mnunidharina is futile.
In these directions great emphasis is laid on giving dāna and performing pūjā to the Srāvakas. But this does not incan that the Srāvaka need not give attention to meditation and studies. This idea is wellexpressed in the following sloka :
"dēvapūjā gurūpāsti svādhyāyāḥ samyamaḥ tapaḥ/ dānain dēti grhasthānām satkarmāni dinē dinē//

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JAIN JOURNAL : VOL-XXXVII, NO. 2 OCT. 2002 In this there is exposition of the high level achievements and attaiments of Srāvakas. Everyday the Srāvakas have to perform six prime duties, viz. Dēvapūjā, Gurūsēva, Svādhyāyāḥ, Samyama, Tapa and Dāna. Likewise in the Jain Agama scriptures there sre six duties assigned to sages/inunis, in which there is strict direction regarding pūjā.
1. Sāmāyaka (practising equality of mind)- meditation. 2. Caturvimsati Stava: prayer to 24 Tirthankaras. 3. Vandanā : respect shown towards Paramātmā/God and
Acārya/Guru. 4. Pratikramana : Prāyascitta. 5. Kāyotsarga : still position-standing or sitting, 6. Pratyākhyāna : sacrifice /giving up food and bodily com
forts for a stipulated period. Thc srāvakas may also practise the above six commandments which are expected to be practised by the Jain sages. Out of these 6 commandments, 4 are present in the background of pūjā/worship.
Acāryas have been producing from time immemorial that pūjā is the compulsory duty of the srāvaka. The life of a person who fails to see in his mind, to worship and to sing in praise of Jinondra Bhagavān, is useless and not worth living.
Sri Padmanandi Acārya says:
Srävaka should rise carly, offer prayer to Jincndra with devotion, has to have darśanam of Nirgrantha and pay respects and then engage himself in dharmasravaņa. (Jinēndrakośa Bhaga-3)
Pujā/worship is a forin of showing reverence in the action inanner. Jinasēnācārya says that “Yāga, Yagna, kratu, püjā, saparya, ijyā, adhvara, makha and maha" are corresponding names indicating modes of pūjā.
"yāgo yagnah, kratuḥ, puja saparycjyadhvarð makah : maha ityapi paryāya vachananyarchana vidhch ::
( Mahāpurāņa - 88.113) The processes of worship are: praying by bringing together both the palins, prostrating in a bent posture, offering pancānga and astānga prayers, praising the greatness of God, offering costly and fine articles and performing abhişēka.
"caru-bali-puşpa-phala-gandha-dhūpa-dīpadīhi laid down in Dhavalagrantha that by offering caru, bali puspa, phala, gandha, dhūpa and dina one expresses one's devotion to God and it is real pūjā.
If devotion is the attaininent of mental stage, pūjā is the force that actuates that attainment.

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103 In Jainisin there are two modes of worship, viz, pūjā with articles and mental pūjā -i.e. dravya pujā and bhāva puja'. Praying to God with 'trikarana suddhi' (i. c., to be clean in mind, body and act) by way of praising Him is Bhāva pūjā and this is assigned to Munis or sages who lead a very austere life. But that does not incan that śrāvakas are not expected to perform bhāvapūjā. As sravaka dharma leval goes on rising higher and higher, mind will be inclined towards bhāva puja instead of towards dravya puja. Dravya puja con sists of offering sacred and clean articles i.c, by offering 'asta Dravya', viz, water, gandha, akşata, flower caru, dipa, dhūpa and fruits. The munis shun this dravya pūjā on the ground that dravya contains living beings in their minute forin and by offering the same, it causes himsā and destruction of life.
Occasions of worship are of two kinds : Nitya pūjā and Naimittika pūjā. Worship performed daily is called 'nitya pūjā' and worship performed on special occasions paying owes and oaths is called 'nainittika pūjā.
Regarding modes of worship Jinasēnācārya says: "pröktā pūjārhatāmijyā să caturthā sadārcanam : caturmukhah kalpadrumnas cāştāhnikēpi ca ::
The mode of worship of Arhanta is called 'ījyä' which consists of four incans, viz. Nityamaha, Caturmukha maha, Kalpadruma maha and Astāhnika maha.
Every day the Srāvakas offer worship in the Basadi to Jinēndra with eight fine articles like water, gandha, etc and it is called 'Nitya pūjā'. This is also terined as Sadārcana'. "Nitya maha' is woship wherein the devotec builds basadi and installs the image of Arhanta by way of gifting village or land, giving Dāna with one's ability and capacity and also worshipping the great sages. The 'mahāyajña' performed by kings is 'Caturinukha/Sarvatõbhadra Yajña'. Giving Dāna and satisfying the needs and desires of all through rulers and kings is called kalpadruma yajña . Worship performed by Dēvēndra and other Devas is called 'Indra Dhvaja Yajna'. These modes of worship are performed on particular days like 'astāhnika' in token thereof.
The modes of pūjā, i. c, the process of worship takes a spccific and regular shape on the basis of the points: whoin should one worship? With what should one worship? When should one perform pūjā?
In Jainism worship is offered first to the Arhantas/24
d
.

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Tirthankaras. Arhantas are those who have conquered all mundane desires and bodily joys and comforts and thus become the enlightened. They are gratified in preaching this divine path to other living beings. Therefore first pūjā has to be offered to them. They are *Arhantas' because they are entitled for the first pūjā : Visosa Pujātisayatvādarhantaḥ'. Even among Panca Paramēşthis, i. c., Arhantas, Siddhas, Ācāryas, Upādhyāyas, Sädhus, they are the first to be worshipped. Arhantas are those who have conquered 'ghātikarma while Siddhas are those who have conquered both 'ghāti and aghātis? karmas. The former, too, have conquered aghāti karma and become the Siddhas. Those who attain ‘Tīrthankara nāma karına bandha' only become ·Arhantas'. In the absence of punya visēșa, with the destruction of karma the sages attain the state of Siddhas. At various stages and bases of Ratnatraya worship (three jewels) of the Sages, Acāryas, Upadhyāyas and Sadhus who are the worshippers of "ratnatraya' and who lead a very austere life, become Sādhakas when they conquer desires. Therefore all these deserve pūjā. Arhantas/Tirthankaras deserve first pūjā in the worship of Nava Devatās (Nine Dictics). The Nava Devatā community consists of Jinadharma, Jaināgama, Jinacaitya' (image), and Caityālayas in addition to pañca Paramësthi. In the Kövalins special pūjā is offered separately to Bāhubali. Besides the Gañadharas and Srutadēvas are also worshipped.
Apart from those mentioned above the Yakşas and Yaksinis who play their role in protecting Dharma and its propagation, are also worshipped. Names of Jina Sāsana Deva-Devīs are found corresponding to each Tirthankara. In all 24 Yaksas and 24 Yaksis are famous with reference to Tīrthańkaras. Chief among them are : Yakşa-Yaksis of Pārsvanātha Tirthankara are : Dharanendra-Padināvnati, YaksaYaksis of Nēminātha Tirthankara are : Sarvānha Yakşa and Kuşmāņdini Yakṣī, Yakşī of Chandraprabha Tīrthankara is Jvālāmālini, Yakși of Sreyāmsa Tīrthankara is Gouri (Yaksa is īśvara). All these are offered special pūjā. These Yaksa and Yaksīs are installed in the basadis, especially of Dharanendra and Padınāvati. These Yakşa and Yakși are worshipped for the reason that they are devotees of Jina, render service to Jina and are the protectors of Jainism.
Sāsana Deva-Devīs are not worshipped on a par with Arhanta. If done so, it will be detrimental to Samyaktva. They are worshipped only for the sake of Vātsalyānga. Even the munis bless them out of Vätsalyanga for them. It is said that the srāvakas offer worship to

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105 them. There will be one Sāsana Raksaka Deva and Devi (Yakşa-Yaksi) for cach of the 24 Tīrthankaras. On the pedestal of Vitarāga Bhagavān, the place of these Yaksa-Yaksi will be at his feet. At the time of Arhanta Bhagavān preaches or will be present in all the glory, the Yaksa will appear on the right and the Yakși on the left side. As they are Samyagdrsțis of the devoices of Jina they are worshipped.
Those who are empowered to offer pūjā in the Basadis are called Püjaka or Purohita (Priest).
They should be well-versed in the Āgamas, have self-control and right mindedness. The hymns and slokas have to be pronounced correctly and clearly. A class of persons who possess certain virtues and attainments and have been trained in that line are the Purohita Class.
Umāsvāti Acārya, in his work, Srāvakācāra, states: one who performs pūjā should wear antariya (dhoti), and uttarīya (upper cloth), which should be clean white cloth, He should have a sacred thread (Yajnopavīta) and Sikhā (tuff of hair in his head.) The srāvaka and srāvaki sit before the Jina image and participate in cightfold mode of worship (Astavidhārcana). It is not stated anywhere for the women to touch the Jina bimba and perform pūjā or abhişcka. But they are allowed to perforin abhişēka on the occasion of pancakalyāņa mahotsava. It inay be noticed that before explaining the mode of daily worship, some points have to be bornc in mind about pancanarnaskāra mantra and vandanā :
ווס
namo Arihantānam ņam) Siddhānam, ņamo ayāriyāņai ņamo uvajjhāyāņam ņamo loye savvasähuņam
This pancamantra is the primary mantra of the Jains. 'Om' is the bijaksara mantra which is formed from the first syllable of the pancaparamēşthi group thus:
a - arihantā= Arihantas aa- sarīrā
Siddhas Iriyā = Acārya vu - vajyayā= Upadhyāya m - mu-niņo= Sādhus
Om mantra is formed by arranging in order the first syllables of the above five nouns.

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JAIN JOURNAL : VOL-XXXVII, NO. 2 OCT, 2002 The pancanamaskāra mantra has been revered by all the Jains - by both Digambaras and Svetainbaras. In all the modes of worship this inantra holds the first place. For the srävakas and sages (munis) this is the bijamantra (seed spell)
The 'Mūlārādhanā' scripture which prescribes code of conduct to the munis, regarding the pancanarnaskāra states :
"The namaskara mantra is the main mantra of ārādhanā. Worship and prayer should accompany ņamokāra mantra."
It destroys the worldly desires. Therefore have a purc mind and concentrate on worship by the pancanamaskāra mantra."
Namaskāra' or . Vandana' is of three kinds as per the needs of the inind, words and action. The word Namaskāra' exemplifies praising the greatness of Arahanta and other paramosthis in the mind, singing in praise of their greatness and showing reverence to them by the action of the body.
'manasā guņapariņāmo vācā guņamasaņam capancāhnam kayöna sampanamo ēva payatthö namökkāro
- Mūlārādhanā - 753) Five kinds of kāya vandanā have been incntioned : * Ekānga vandanā - only by bowing the head * Dvyanga vandanā - by bringing together both the hands
* Trayānga vandanā - by bowing the head and bringing both the hands together.
* Caturanga vandanā - by resting both the knees on the floor and bringing both the hands together.
* Pancānga vandanā - namaskara by using both the knees, both the hands and bowing the head (Anagara Dharmämrta - Jainendra Kosa - part 10)
Besides these five types of namaskāra, there is reference to astānga namaskāra and gosayana / gavāsana namaskāra.
"hastau pādau sirasoraḥ kapõla yugalam tathä aşțängāni namaskārē pròktāni sri Jināgāme"
both the hands, both the legs, head, chest and both the checks--when these eight are inade to touch the earth, it is called 'astänga namaskāra'.
Gösayana namaskāra is prescribed especially for munis and women. Gösayana or gavāsana namaskära means, like the cow while it lies down, left leg below and right leg above, by bending the legs in that inanner

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Pancanga and aṣṭānga namaskāra are prescribed for men only. Munis and women are prohibited from performing aṣṭanga and pancānga namaskāras.
Generally the śravaka finishes his morning functions, takes bath, wears washed cloths, in the pure state of mind, goes to the basadi with water, gandha, flowers etc, in a plate. Standing outside the basadi, offers namaskāra to Bhagavān with devotion, goes round the basadi clockwise and then enters the basadi. Then chants darsanastotra.
“darśnam dēvadēvasya darśanam pāpanāśanam. darsanam svargasõpānam darsanam mokṣasadhanam"
"O God of gods, by the mere darsana of you all my sins will be washed away and it paves the way for reaching heaven and attaining mokşa."
Thereafter the śravaka prostrates and sits on a wooden seat before the image arranging before him on another wooden seat symbols of pañcaparamēṣṭhī navadēvatas / nandīśvara dvipa etc. And lays aksta punja. On the aksta he draws a crescent and in the centre one constellation.. In the svastika the 4 parts stand for the four states. The three punjas above it stand for Ratnatraya. The crescent with the punja is indicative of mokṣa-salvation which is aimed at. With deep devotion he lays down on them fruits and flowers. This mode of meditation is a part of pujavidhi. Then counts beads 108 times performing japa of panca parameṣthi. There are five major forms of worship : Ahvahana sthapana, sannidhikarana, pūjana and visarjana. * Ahvāhana` is invocation to the diety of worship - this is done by holding the palm upwards and bringing the big thumb below other thumbs and chanting 'atra chi chi By downward hastamudrā of āhvāhana, by chanting *atra svasthāne tistha, tistha....... mantra, the diety is installed.
Thereafter the śravaka brings both the palms in the form of fist with the big thumbs pointing upwards, and chants, ‘atra mama sannihito bhava' and does sannidhikarana. After the pūjā visarjana process will be performed. Pūjā will be completed by chanting "svasthanam gacchatha". These rituals are called 'pañcopacāra. This ritual is assigned to the worship of Jinendra.
The ritual of pūjā commences with abhiṣcka and the daily abhişcka is performed by the purohita. The others will be its viewers. The pujaka wears 'gandha' on his forehead and assumes himself as Indra. He visualises Indra's abhiṣēka in Janmābhiṣēka kalyāṇa and also the replica of Jina Balaka in that Jina image, performs daily wor

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ship and abhişēka with water, gandha and milk and finally by performing japa.
Abhiseka includes padya, acamana and nīrājana. Letting water fall from the spout at the foot of the image is 'padya'. onto the right hand is acamana and offering bhasma etc, is 'nīrājana'.
After abhiṣēka the purohita dries the image with a clean piece of cloth and then commences the pūjā ritual. Invokes the Tirthankaras whom he worships and offers them aṣṭadravya. Even the devotees who have joined the congregation, worship the image with aṣṭadravya brought by them from their houses.
Aṣṭavidharcana (eightfold worship) commences : 1. to overcome birth and death 2. to get free from worldly desires
with water
3. to secure akṣaya pada (salvation) 4. to destroy lust and physical desires
..with gandha with akṣata ...with flowers .with caru
5. to protect from diseases
6. to destroy moha which darkens the mind............with dipa 7. to burn aṣṭakarma with dhūpa and 8. for attainment of mokṣa (salvation) Thus in the background of these ideas the 'astadravyas' are offered which are indicative and symbolic of the ideas.
with fruits
In the end all the eight dravyas are collectively offered for attainment of the invaluable in the form of arghya. Finally for the sake of world peace santyādhāra and for eternal joy puṣpāñjali are offered.
Jinendra Bhagavan and Gaṇadharas are worshipped first and then the Yakṣa and Yakşî's are worshipped. In the basadis the installed Yakṣa and Yakṣis are also worshipped. They are offered 'ṣoḍaśa upacara (sixteen-fold worship). But they are not offered the rituals of abhişēka.
Şoḍaśopacara pūjā consists of: 1. Avahana - invoking
2. Sthāpanā - installing the image
3. Sannidhikarana - prayer to attain nearness
4. Havirdāna - offering ghee (clarified butter)
5. Arghya offering akṣata, incense, flowers & fruits
6. Padya - pouring water through spout on the foot of the
divine image
7. Gandha offering candana paste

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8. akşata - worshipping with rice 9. puspa - worshipping with varicties of flowers 10. Dipa - illuininating with oil soaked wicks 11. Dhüpa - offering sandal incense 12. Caru - offering naivēdya (food)
13. Bali - a form of worship, i. c., offering naivedya / baked rice ctc.
14. Phala - offering fresh fruits
15. Svastika - to inscribe svastika symbol on a plate or wooden plank with sandal or akşata and worship the same.
16. Yajna bhāga-sandal, akşata and flowers are wrapped in termeric soaked cloth and offered.
The next procedure of daily worship is jayamāla. The 24 Tirthankaras are praised by songs and after the name of cach Tirthankara, inaking jayaghoșa-loud praise.
The concluding process is illuminating with ārati to Jinēśvara first, then to the holy Ganadharas and finally to the Yakşa-Yakşīs. The purõhita (priest) sprinkles worshipped Tirtha on the heads of devotees assembled in the basadi and offered ārati and blesses the asseinbly. Usually this is the process and forin of morning pūjā. The evening pūjā process inust be over before the sunset. After the sunset pūjā in the above be over before the sunset. After the sunset pūjā in the above method is strictly forbidden. Only singing of devotional songs or chanting hymns and community bhajana are conducted.
On the whole the process of daily worship in systematic order is: kāya vandanā. Caitya vandanā by pradakşiņa, darsana stuti, akşata punja, abhişēka, asțavidhārcan, and mangalārati. In the course of abhișēka and mangalärati, there will be the chiming of the bell.
Apart from daily worship, on special and auspicious occasions püjā is perforined in a grand manner. The special pujās have sions pūjā is performed in a grand their own background:
Caitra suddha trayodasi-Mahavīra jayanti is celebrated all over India and abroad. In basadis people assemble and observe the holy day.
Jyēștha suddha pancami is observed as srutapancami parva, on which day, it is stated that Bhūtabali Pușpadanta Acārya composed Satkhandägama, reduced it in writing and worshipped with caturvidha sangha

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During the period from Bhadrapada suddha pañcami to caturthi, it is called 'Daśalakṣaṇaparva and special pūjā is offered. On that day discussions will be held on 'Dharma' aspects like Uttama, Kṣama, Mārdava, Ārjava, Sauca, Satya. Samyama, Tapa, Tyāga, Akincana and Brahmacarya. The ten chapters of Tattvārtasūtra are recited --one chapter cach day for a period of ten days.
Aṣāḍha, Kärttika and Phalguna lunar months witness Aṣṭāhnika parva from sukla pañcami upto Aṣṭami. There are 52 caityalayas of different shapes and appearance in Nandisvara Dvīpa. In these caityalayas special pūjā is offered to the installed images.
110
In every basadi on the occasion of annual ceremony and on the great occasion of Maha Mastakābhiṣēka once in 12 years Mahāmastakābhiṣēka is performed to Gommata of Śravanabelagola and Gommata of Dharmasthala-special pūjā is performed in a grand manner along with abhiṣcka. In addition to the daily pūjā formalities, pañcāmṛtābhiṣēka will be connducted. In this regard the instructions of Bhaṭṭakalika samhita are:
"garbhādi pancakalyanam arhantam yadvine bhavēt/ tatha Nandiśvare ratnatraya parvani cărcatām// snapanam kriyatē nānā rasair ṣku ghrtādi/
tatra gītādi mangalyam kālapūjā bhaver iyam //
While worshipping Jincśvara with pañcakalyaṇa, in Nandīśvara vratārcana, abhiṣēka is conducted with pañcāmṛta, and it will be accompanied by devotional songs, hymns, musical instruments and mangalavādya. This idea is found in some śrāvakācāra scriptures also.
Bhaṭṭakalanka says that pañcamrta consists of water, tender coconut water, milk, curds and ghee. Pūjā offered with these is pañcāmṛtābhişēka. In some instances ghee, tender coconut water and cūrṇas are mentioned.
The process of abhiṣēka and the ingradients used not only arouse devotion in the devotees but it will also protect the image from hazards of Nature.
In Jain culture there are many occasions when special pūjā is conducted. Also special pūjā is performed on days of vrata-nompi. In Jain faith worship of Yantra' and practising 'Mantra' (spells) became popular in course of time. But these practices were followed only to attain spiritual power and not to acquire destructive powers.

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Special puja is conducted on special occasions like Siddhacakra Ārādhanā, Catuviisati Tīrthankara Aradhanā, Mrtyunjaya Aradhana and Kalikuṇḍala Aradhana. On the occasion of Aradhanā of each 'Yantra-Image, the respective Yantra-Image is installed and worshipped in the same manner as daily pūjā is conducted and the Dieties who come within that range are offered special aṣṭavidharcana pūjā.
c. g. the following is the Siddhacakra Ārādhanā principle: Siddhacakrayantra will have a symbolic cakra (ring) and in the centre of the cakra karnike and around it aṣṭadala are described. In the nine division, Pañcaparameṣthi, Samyag Darśana, jñana, cāritra and tapa-the four aradhanās, will be symbolically identified by chanting hymns. This Yantra is carved on an alloy of copper and silver. It is also described on a plate with gandha and also with rice flour.
The purohita performs Siddhacakra Aradhana for the welfare and well-being of the devotee. Until the completion of the aradhanā, the purohita observes 'brahmacarya' and takes only one meal a day. The Siddhacakrayantra will be placed on a special platform.
The platform-Vedika will usually be made of wood. Before commencing worship, all the procedures of daily worship will be performed. Abhiseka and Pañcāmrtābhiṣēka of the Tirtthankaras will be performed with 5 or 9 kalasas'.
Nandisvara and pañcamēru will be worshipped. Thereafter takes place worship of Navadēvatā. Gaṇadhara, śruta Dicties. During the course of worship, along with offering Aşṭadravya, aralu (rice flower), almond, raisin, cloves, coconut, etc are offered.
The main chanting (mantra) of this form of worship is: "Om, hrām, hrīm, hrum, hraum, hrahaḥ: a siā 4 sã ya
Anahata Vidyāya Siddha parameṣthinë hum phat svāhā” Siddha Aradhana will be conducted for nine days. In the end the process of visarjana' will take place. This is the end of aradhanā. Before arādhanā the purohita and the devotees in whose names the ārādhanā is conducted will have to wear kankana' on their wrists and the same will be removed and aradhana will be over.
Apart from aradhanā occasions, special pūjā is performed even on the occasions of 'Nompi". Nompi special pūjā has to be performed along with daily pūjā process.
After the functions of hastasuddhi, kankanabandhana, darbhāsana, nyāsa, puñjakriyā, mangalārati, puṣpāñjali and jaladhara,

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JAIN JOURNAL : VOL-XXXVII. NO. 2 OCT, 2002 (it is laid down) that separate pūjā of pañcaparameşths, worship of inain image of the Lord, Navadevatā pujā, Trikalā Tirthankara community pūjā, püjā of Nompi diety, Bāhubali svami pūja, Srutagañadhara pūjā, pūjā of Yakşa and Yakșis of Nompi Dicty, pūjā of Sāsana Devatās, pūjā of Kşetrapāla Brahmadova and others has to be performed accompanied by 'mahārghya, mahāśānti mantra, visarjana with offerings. Ananta Nompi, Friday nompi, Dašalaksana nompi, Șodhasakaraṇabhāvanā vrata will enable the srāvaka to maintain purity and austerity of mind and thoughts. These relighious functions are observed in the month of Bhādrapada. Mode of worship on the occasion of installation
(Pratisthā-pancakalyānotsava) Pratisthā' means installing images of Arhanta, Siddha, Upadhyāya, Sarvasādhu, Srutadevata, Srutaskanda.It is not mear image or idol that is installed. In that image or idol, the grcat powers and virtues of God will be incarnated. Here installation of the image is not in its external forin. It is the enshrinement of internal and latcnt powcis and greatness of God. As such the image represents God and hence it is worshipped as God.
On the occasion of installing the images of Jina made of metal or stone in the Basadi, pūjā festival is conducted with pancakalyāna' principles. They are: Garbhāvatarana kalyāņa, Janmabhişeka kalyāņa, Dīkņā kalyāņa , Kēvala jnāna kalyāņa and Moksa kalyāņa offered symbolically to Tirthankara Svāmi. In a way on the occasion of pūjā a dramatic atmosphere prevails and pervades. Devotees play the roles of Indra-pratīndra, Aştakannikas and the parents of Jina. They repeat the pūjā festival and its reverence of God at the time of pancakalyāņa.
Usually pancakalyāṇa rituals are performed from 9 to 15 days, or it should be performed at least for 5 days, or if circumstances do not permit, should be perforincd for 3 days. Festival of 15days is called "Nyāsa pratisthā (extended rituals), festival of 5 days is called Madhyama' pratisthā (rituals concised) and festival of 3 fays is called Saikṣipta pratisthā. (condensed)
In 'Dhvajāröhana' rituals, Dhvajadanda is installed through āvāhana, stapana and sannidhikarana formalities invoking sarvahna Yaksas and Sarvadhvaja Dieties, chanting hyinns. Sankalpa is done considering that Dhvajadanda represents ratnatraya and the Dhvaja is symbolic of kēvalajnána. All the Gods and Goddesses are invoked so that the pūjā and rituals be performed without any trouble or hindrance.

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In the process of Jaladhivāsa pots are filled with water by performing Santi (peace) rituals. These pots or kumbhas are carried on their heads by married women and placed on the platform. With this holy water Garbhavataraṇa kalyāņa pūjā is performed.
Thereafter the 16 dreams that the mother of Jina will be presented in the form of a ballet. In 'Garbhavataraṇa' kalyāņa pūjā, purification of place of worship, formation of 8 petalled lotus, installation of image of Jina Bhagavan, a feeling that Jina is growing in the womb of his mother and covering the image of Jina with cloth, are performed. In Janmabhiṣēka kalyāņa' pūjā, 'kalaṣa' (pot filled with holy water) is placed on the northern side of the pedestal. The cloth covering the image of Jina is unwrapped and this process is called Janmasthapana. Then proceed with the ritual of Indrāṇī handing over Jina, the boy to Indra. Then follow abhişēka, aṣṭavidharcana and arati. In 'Dīkṣā kalyāṇa' pūjā, the angels (Dēvatās) carry the Lord in a palanquin, who has renounced the world. Further ärati, aṣṭavidhärcana, pūjā and ārati are offered with four lighted lamps, representing that Jina is the Enlightened in four ways.
In 'Kevala jñāna kalyāṇa' pūjā, Maṇḍala pūjā is performed in detail. The image is installed on the throne before the mandala. Then perform ähvāna (invoking) inscribe 'manträkṣaras', exemplifying the greatness of Bhagavan and smear the body of Jina with sandal paste. Thereafter perform rituals like arghya, puspāñjali, ṣāntidhārā,
sahasranama stuti.
In 'Nirvana kalyāņa' pūjā, Jina's image will be installed on the throne. It will be assumed that Bhagavan Jina is in the posture of preaching. After the festival abhiṣēka will be performed from 108 kumbhas (pots containing holy water.) After siddhāṣṭa guna lepana and Siddha pūjā and abhiṣēka, sarvadeva pūjā and visarjana rituals are conducted. Thus this pañcakalyāṇa ritual performed in the most grand and jubilant manner creates a legendary and spiritual atmosphere among the devotees assembled.
While performing santihoma, some people construct 'agni homa kunda with rice flour.
There are two major forms of homa, viz Santikā Hōma and Pauṣṭikā Hōma. Sāntikā Hōma is performed for fulfilment of happiness in life and protection against and relief from difficulties and troubles. Pauṣṭikā hōma is performed for attainment of salvation (mōkṣa) and eternal joy in after life. The procedure of santi hōma consists in

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offering annahuti, samidhāhuti, ājyāhuti, lavangāhuti, and pūrṇāhuti while pauṣṭikä hōma consists in ājyāhuti, samudāhuti, lavangāhuti, annahuti and puṇyahuti thought the number of offerings differs, the purpose of both the homa rituals is similar.
"Agni Puja" is the concept which has come down from the carly man. Early man considered Agni as the form of sakti or power. This concept continued and according to each religious belief and process, agni might have become a dicty of worship. In Indian mythology and classics one finds many occasions where man has considered agni as holy, divine and beneficent.
The concept of agni in Jain scriptures can be visualised and understood from some agni stuti (Pratisthätilaka composed by Śri Nemicandra).
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"I sing in praise of Agni who is the embodiment and symbol of ratnatrayasankalpa which helps to mokṣa and reach Heaven.
"I prostrate before Agni who emanated from the mind of Agnindra who are praised and reverenced after the nirvāņa of Tīrthankaras and who steers the boat of life and helps me to free myself from mundane shackles."
"I bow with reverence to Dakṣiņāgni, i, e, agni who burns the physical bodies of Kevalis who have destroyed karma through dhyāna and adhyayana."
"I bow with reverence before Ahavaniya Agni who burnt to ashes the physical bodies of Ganadharas through various Yama-Niyama forms of Agni".
From the above the concept of Agni among Jain community is clear and explicit.
There is Sankalpa pratiṣṭhāpana of ratnatraya in Agni. There is right vision, right knowledge and right conduct in the setting up of hōma kundas. Apart from this agnikunda is considered holy and sacred on the belief that it is the power/sakti which has burnt the physical bodies of arahantas, ganadharas and sāmānya kevalis. Ratnatrayas destroy the evils of karma and these agnikundas are believed to be symbolic of the same.
Agni is considered to be the force or Sakti which destroys the evils of karma and also the physical body.
It appears that Homa ritual among the Jains was widely practised during the life time of acarya Jinasēna. It was prevalent that the purohitas performed Yajña-Yāgas for the welfare and prosperity of

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kings and they were honoured and respected by kings. As such even the Jain purohitas, to secure honour and respect had to seek the practice of performing yajña-yāga and śānti hömas. It appears that Jinasenācārya provided the background for these rituals. Acārya seems to have formed a bridge between religious acts and deeds and trend of the times.
To sum up. "Pūjā is a complex matter. Many facts are inherent in püjā. First of all, the person who worships should be orthodox āstika. He should have firm belief in spirituality. Right minded belief in Jainism is called "Samyag Darsana. Worship/pujā is not inerely a social process, but it is also having spiritual backgroud.
Pūjā process, in fact, embodies worship of image. It is symbolic. It is the basis to realise and visualise ephemeral factors by means of terrestrial factors. It helps to develop concentration of mind.
Thc inodes of pūjā and process create a uniform discipline of mind and body. They also contain logical and systematised knowledge and reasoning.
Even though pūjā process and rituals are performed in the course of daily life seem to be 'pravrttikriya their ultimate aim is to attain salvation Nivrtti'.

nal Use Only

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BOOK REVIEWS Nagin J. Shah. Essays in Indian Philosophy. Sanskrit-Sanskriti Granthamälä 6, Ahmedabad, 1998. Pages 152. Rs. 120.00
Nagin J. Shah. Jainadarśana mein Śraddhā (Samyagdarśana), Matijñāna aur Kevalajñāna ki Vibhāvana. Samskrta-Samskrti Granthamālā 8, Ahmedabad, 2000. Pages [8] + 64+ index. Rs. 50.00. The author of the two works under review needs no introduction. His contributions to the study of the various schools of Indian philosophy have been widely acclaimed by scholars both home and abroad. His translation of Jayantabhaṭṭa's Nyāyamañjarī (āhnika-s 19) into Gujarati is perhaps the only rendering of the work available in any modern Indian (or European) language. The scholarly world is also indebted to him for discovering and bringing out the editio princeps of Cakradhara's Nyāyamañjarī-granthibhanga, the only known commentary on the work, and his three-volume study on it in English. He is a prolific writer both in English and Gujarati. His recently published works are welcome to all who are interested in different aspects of Indian philosophy in general and Jainism in particular.
The first book, as the title says, is a collection of articles on various aspects of Indian philosophy, not merely Jainism. Shah as usual invites the reader to accompany him to such exciting areas as the nature of time and the Jain conception of space which will be of immense interest to the enquirers in the philosophy of science. He also deals with some much discussed matters but does so from an original point of view (e.g., the essays on the conception of Isvara in the Patanjala Yoga and the early Nyaya-Vaiścṣika schools). Other studies are concerned with nirvāņa, problems of jñānadarśana and Dharmakirti's theory of knowledge. The last two essays are on logic - the question of vyapti and the Jain approach to testimony as an instrument of knowledge.
-
Shah does not merely summarize the views of ancient philosophers, he scrutinizes them with an open mind and expresses his own opinions quite candidly. For instance, the study, 'Jains on Testimony' ends with the following remark:
All the differences pointed out by the Jain logicians between inference and testimony are trivial and do not make sufficient ground for their view that testimony is a source independent of inference. (pp. 148-49)

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Book Reviews
He also cites Akalanka's view that if seperate pranäņa-s are to be conceded on the basis of such trifling differences, there would be innuinerable pramäņa-s, and himself concludes by saying: "This is a healthy attitude and the Jain logicians should have maintained it even in the case of testimony'. We look forward to reading more articles like these.
The Hindi title consists of three lectures originally delivered in Gujarati at Sheth Bholabhai Jesingbhai Adhyayana-Samsodhana Vidyāmandira (B.J. Institute of Learning and Research), Ahmedabad as Popatlal Hemchand Adhyatina Vyākhyānamālā (Spiritual Lectures Series). The lectures have already been published in Gujarati. Now they have come eut in Hindi, competently translated by Mr. Sanat Kumar Rangatiya.
Within a short span of 64 pages, Shah has dealt with the basic concepts of Comprehensive Vision (sraddhā or samyagdarsana) and allied themcs. He claims sraddhā to be synonymous with Buddhist sammādithi, a suggestion worth pondering.
According to the Jain tradition, precepts learnt from the guru is considered essential for the attaininent of Comprehensive Vision, although some exceptional people may attain it without such a nimittakārana, 'cflicient cause' (p.9). He further points out the siinilarity between the ksanikavāda (doctrine of momentariness) of the Buddhists and the pratiksana-parināmavāda of the Jains : both denote universal flux and continuous changes of all beings (p.13). He wants to disabuse us of the notion that the Buddhists are anātinavādins (followers of the no-soul doctrine) while the Jains are ātmavādins. He considers such a notion to be both faulty and misleading. The Jains are as much anātmavādins as the Buddhists. Citta is but a namesake of ātinan and jiva. He agrees with Heinrich Zimmer that the theory of karinic colour is not particular to the Jains, but seems to have been a part of the common pre-Aryan inheritance that was preserved in the Magadhan region (p.15).
In his study of mahājnana (lit. great knowledge) Shah speaks of a peculiarity of the Sanskrit language. Anyone endowed with the capacity of suggesting the etymology of a word can bring out any mcaning he desires, whether or not such a meaning is attested in the lexicons. In fact, there is a work called Satarthi in Sanskrit which provides no fewer than a hundred interpretations of a single sloka (stanza), as the title signifies (p.35). Shah finds it odd that vyanjana (which

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JAIN JOURNAL : VOL-XXXVII, NO. 2 OCT, 2002
simply means 'word') has been taken to mean indriyarthasannikarsa (the contact between the senses and objects). This explanation was suggested by the well-known Jain savant, Siddhasena Gani (p.35 However, in the Jain tradition, wherever the two words, vyanjana and artha, are juxtaposed, they mean 'word' and 'mcaning respectively. He cites from Siddhasena's own work, his commentary on the Tattvārthasūtra (1.35), in support of his contention.
Shah then describes the marks of the instruments of valid knowledge (pramāṇalakṣaṇa) and explains all the indirect (parokşa) means, such as sense-perception (indriyapratyakşa), memory (sinriti), recognition (pratyabhijna), and inference (tarka). He also interprets how in Jain logical studies anumāna (inference) is divided into three kinds on the basis of the temporal factor --- atita, vartamāna and anāgata-grāni, i.c., relating to the past, present and future. This is in addition to, not a replacement of the three (common) distinct varieties mentioned in the Nyāyasūtra (1.1.5), viz. pūrvavat, scşavat and sāmānyatodrsta, i. c., having the antecedent as the probans, having the consequent as the probans and inference based on general observation. The only difference is that the last one is called drstasádharmvaval in the Anuyoga-dvārasutra. Shah notices that Siddhascna Divākara was the first Jain philosopher to deal with anumāna and it was left to Akalanka to give it a more matured form (n. 41). This section ends with the marks of hetu and other related issues (pp. 43-44).
The third lecture is devoted to the problem of Pure Knowledge (kevalajnana) and the problem of omniscience. Shah refers to the preBuddhist, Buddhist and Nyāya-Vaisesika traditions in this regard. Unlike the Buddhists, the Jains do not impose omniscience on Mahāvīra (pp. 59-60) but consider Pure Knowledge to be one with disintercsted knowledge, free from any desire, ctc. He suggests that the term, kevalajnāna should be taken to mcan specifically the knowledge of the self and dharma (1. 52).
The monograph is an important contribution to the understanding of Jainism which, to most of the students of Indian philosophy, unfortunately begins and ends with syädväda and anekāntavāda. Shah takes the the reader to unexplored areas and presents his findings with perfect lucidity for which he deserves our thanks.
Ramkrishna Bhattacharya
Education International

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Book Reviews
119 Lesya-kosa (Vol-II) - compiled and edited by Mohan Lal Banthia and Sricand Corariya, Jain Darsana Samiti, 16C Dover Lane, Kolkata700 029, 2001, pp 160+576, price Rs. 150.00.
The world of Jainism has become very inuch rich by the publication of the Cyclopaedia of Lesyā (= Lesya-kosa)-Vol-Il compiled and edited by Mohan Lal Banthia and Sricand Corariya. These two editors have not practically left out anything relating to the topic of Lesya. The Losya-kosa is divided into several sections as far as 99 and sub-divided into several other decimal points. Each point is welldocumented. The methodology of the book is praise-worthy. All the topics are systematically arranged. These two editors have inade sevcral other Cyclopaedias on Mahavira, on Yoga and on Kriya and Pudgala. Each one is unique by itself and will render good service to the cause of comparative religion and Jainistic studies.
The paper and printing of the book are well-executed. This book is well-bound. I hope this Cyclopaedia of Leśyā will be well-received by the readers of Jainistic Studies.
Satya Ranjan Banerjee.
Sramana Bhagavān Mahavīra - by P1. Srikalyāņa Vijayaji Gani, Sāradāben Cimanbhai Educational Research Centre, Shāhībāg. Ahmedabad-380 004, 2002. price Rs. 200.00
Though innumerable treatises are written on the lives and activities of Lord Vardhamana Mahāvīra, the present one in Hindi by Pi. Kalyāņa Vijayaji Gani is a unique contribution to the field of Jaina Hagiology. In his long Introduction (pp. 17-46) the author has explained the purpose of writing such a book for the reading public. The norinal accepted time of Lord Mahāvīra is between 599 B.C and 527 B.C. But the author has divided the 42 years' events of Lord Mahāvīra from 500 B.C. to 470 B.C. The book has two parts: Carita-khanda with three chapters and Parisista-khanda with six chapters. In the first part the life of Lord Malāvīra is delincated, while in the next his teachings and sermons are described. The book is fairly documented and can be relied upon. The author has given the names of the places where Mahāvīra visited in connection with his wanderings. I recommend the treatise to the lovers of Jainistic Studies.
Satya Ranjan Banerjee

www.jali

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JAIN JOURNAL VOL-XXXVII, NO. 2 OCT. 2002
Collected Papers on Jaina Studies - edited by Padmanabh S. Jaini with a Foreword by Paul Dundas, Motilal Banarsidass Publishers Private Limited, Delhi, 2000, pp. XVI+ 428, price Rs. 395.00.
The Collected Papers on Jaina Studies written by Padmanabh S. Jaini is a unique acquisition to the world of Jainistic studies. It is a good idea that some of the writings of a scholar like P.S. Jaini are put in one place for the benefit of scholars. It goes without saying that these collected papers will be beneficial to the scholars who have devoted their times to the study of Jainism. Scholars writing different articles at different places are scattered all over the places. It is often very difficult to get them at the time of research. So these twentyone papers of P.S. Jaini will be of immense value for the researchers.
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Though all the twentyone articles of P.S. Jaini presented here in this volume might have been read before by many scholars interested in the subject, their conglomeration here in a book form would definitely induce the readers to read them afresh. The book is divided into six sections of which section IV Some Aspects of Karma Theory and section V on Jaina Ethics and Praxis are very important.
Professor Padmanabh S. Jaini never writes anything without any authenticated documents. The present volume is not an exception to this statement. His arguments are coherent and consistent, his style of writing is lucid and placid, and his methodology is unique and unimitative.
The publisher, Mr. N.P. Jain of Motilal Banarsidass Pvt. Ltd.. Delhi, is to be thanked for his enthusiasm in publishing this volume and thereby promoting the study of Jainism. I hope the reading public will welcome this volume seriously.
Satya Ranjan Banerjee
Nirgrantha (Vol-III. 1997-2002) - edited by M.A. Dhaky and Jitendra B.Shah, Sharadaben Chimanbhai Educational Research Centre. Darshan, Opp. Ranakpun Society. Shahibaug, Ahmedabad-380 004, price Rs. 300.00
The Nirgrantha is a trilingual - English, Hindi and Gujarati - research Journal. The Volume III (1997-2002) is a commemorative number dedicated to the sacred memory of Professor Harivallabh Bhayani (1917-2000). All the articles are praiseworthy and reflect serious research works. There are thirtyfour papers, each one is excellent; and the proof-reading is faultless. The two editors are to be congratulated for their meticulous work exhibited in this Journal. I recommend the Journal to all the lovers of Jainistic studies.
Satya Ranjan Banerjee

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Some Important Books on Jainism
An Encyclopaedia of Jainism - by P.C Nahar and K.C. Ghosh, Sri Satguru Publishers, Delhi, 1988.
[It is a reprint of P.C. Nahar and K.C. Ghosh's book An Epitome of Jainism. Calcutta, 1917. It is a book on a critical study of its Metaphysics, Ethics, and History etc. in relation to modern thought. The publisher has changed the title of the book.] Aradhana-prakarana of Soma Suri - edited by Jinendra Jain and Satyanarayana Bharadvaja. Jaina Adhyayana Evam Siddhanta-SodhaSamsthāna, Jabalpur, Madhya Pradesha, 2002, pp. VIII+59, price Rs. 75.00. Samkhitta-Tarangavai-kaha - text edited by H.C. Bhayani with Gujarati translation. L.D. Institute of Indology, Ahimedabad, 1979, price
Rs. 60.00.
It is an abridged version of Padalipta's Tarangava (1st century A.D.) by an anonymous author (10th century A.D.)]
First Steps of Jainism - by Sancheti Asoolal and Bhandari Manak Mal, Motilal Banarsidass Publication Pvt. Ltd., Delhi, 2002, pp. 153, price Rs. 400.00
Jain Temples in India and around the world - by L.M. Singhvi with photograph by Tarun Chopra, Motilal Banarsidass Publication Pvt. Ltd.. Delhi, 2002, 184 photos, price Rs. 2500.00.
Mahāvīra : His life and Teachings - by Bimala Churn Law, Kolkata, 2002. p. 211, price Rs. 200.00
Jaina Ramayana Paümacariu of Svayambhu - an English translation of Svayambhu's Paümacariu in Apabhramsa, B.R.Publishing Corporation. 110039[A Divisoon of BRCP India Ltd]. Delhi, 2002, pp.ixxiii+380.
Vilasavai-kaha of Sadhāraṇa- text edited by R.M. Shah with a Foreword by Nagin J. Shah. L.D. Institute of Indology. Ahmedabad, 1977. price Rs. 75.00
[Sadharaṇa has got the story of the Vilasavai-kaha from I laribhadra Sūri's (705775 A.D.) Samaraicca-kaha (Bhava V) and the story was composed in 1066 A.D.] Siri Paumappahasami-cariyam of Siri Devasuri - text edited by Rupendra Kumar Pagaria, L.D. Institute of Indology, Ahmedabad. 1995. price Rs. 250.00
[The text is the life-story of the Tirthankara Padmaprabhasvāmī and is written in Prakrit interspersed with Sanskrit and Apabhramsa. The text reveals lots of socioreligious and cultural life of that period.]
Jaina Theory of Multiple Facets of Reality and Truth (Anekantavāda) by Nagin J. Shah. Bhogilal Leherchand Institute of Indology, Delhi, 2000, price Rs. 200.00.
[The book deals with the theory of anckantaväda which means that reality is manifold and it has manysided aspects.]
Jaina Philosophy and Religion - by Nagin J. Shah, Bhogilal Leherchand Institute of Indology. Delhi, 1998, price Rs. 450.00.
[It is an English translation from the original Gujarati work Jaina Darsana by Muni Shri Nyayavijayaji (1890-1970). The work reveals the mastery of Jain philosophical and religious thought. It is a very reliable book on Jain religion and philosophy.]

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Kolkata - 700 019 Phone: (0)2220 8967 (R) 2247 1750
.X.K.JEWELLERS
Valuable Stones. Silver wares Authorised Dealers : Titan, Timex & H.M.T. 2. Kali Krishna Tagore Street (Opp. Ganesh Takies
Kolkata - 700 007, Phone: 2239 7607
DELUXE TRADING CORPORATION
Distinctive Printers 36, Indian Mirror Street
Kolkata - 700 013 Phone: 2244 4436
GLOBE TRAVELS Contact for better & Friendlier Service
11. Ho Chi Minh Sarani,
Kolkata - 700 071 Phone: 2282 8181

Page #56

MANIK JAIN Philatelia
1 Moti Sil Street
Kolkata - 700 013 Phone: 2228 8549
PUSHRAJ PURANMULL
65. Cotton Street, Kolkata - 700 007
Phone: (Gaddi) 2239 7343/4577 (0) 2220 7969. 2221 1907, (Resi) 2247 1490, 403104
J. KUTHARI PVT. LTD. 12 India Exchange Place.
Kolkata - 700 001
Phone: (0) 2220 3142, 2221 4095, (R) 2475 0995, 2476 1803, Fax: 2221 4131
RELIANCE PRODUCTS PVT. LTD. 15. Chittaranjan Avenue, Kolkata - 700 072
Phone: (0) 2237 4927/5311 (Resi) 2241 4538/3719

MINEX AGENCIES 71, Ganesh Chandra Avenue Kolkata 700 013
Phone: 2225 7067, 2236 1178 (Resi) 2534 4392
123
IN THE MEMORY OF LATE NARENDRA SINGH SINGHI, ANGOORI DEVI SINGHI
48/3, Gariahat Road
Kolkata 700 019. Tel: 2464 2851/3511
MINERAL GRINDING INDUSTRIES 23/24 Radha Bazar Street
Kolkata - 700 001
Phone: (O) 2242 9199/2218/2883/5335 (R) 2240 5110

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JAIN JOURNAL VOL-XXXVII. NO. 2 OCT. 2002
LALCHAND DHARAM CHAND Govt. Recognised Export House 12 India Exchange Place, Kolkata - 700 001
Phone: (B) 2220 2074/8958, (D) 2220 0983/3187 (Resi) 2464 3235/1541, Fax: 2220 9755
VINEET PVT. LTD.
1 Shakespeare Sarani, Kolkata - 700 071 Phone: 2282 7612/7626/7617
Gram-Vineet

METROPOLITAN BOOK COMPANY 93 Park Street, Kolkata - 700 016 Phone: (O) 2226 2418 (R) 2464 2783
ARIHANT JEWELLERS Mahender Singh Nahata
57 Burtalla Street Kolkata-700 007 Phone: 2232 4978
SUDIP KUMAR SINGH DUDHORIA Indian Silk House Agencies 129 Rasbehari Avenue
Kolkata- 700 020, Phone: 2464 1186
SANJAY MINNI Minisoft Private Limited 102/C Block F, New Alipore, Kolkata-700 053, Phone: 2457 3262
SONA CHAND BOYED & SONS 9:10 Sita Nath Bose Lane Salkia, Howrah - 711 106 Phone: (Resi) 2665 3666, 2665 2272
CALTRONIX
12 India Exchange Place 3rd Floor, Kolkata - 700 001 Phone: 2220 1958/4110

Page #58

COMPUTER EXCHANGE
Park Centre
24 Park Street
Kolkata - 700 016 Phone: 2229 5047/0911
KESARIA & COMPANY
Jute Tea Blenders & Packeteers since 1921
2 Lal Bazar Street, Todi Chambers, 5th Floor,
Kolkata - 700 001
Phone: (0)2248-8576/0669/1242
(Resi) 2225 5514, 278208, 2291783
DEEPAK KUMAR SINGHI 9A Gariahat Road Kolkata - 700 019
Phone: (0) 2235 7293 (R) 2475 5091
VEEKEY ELECTRONICS 36 Dhandevi Khanna Road Kolkata - 700 054
Phone: 2352 8940, 2334 4140, (R) 2352 8387: 9885

With Best Wishes
It is difficult to conquer self.
If self is conquered.
we shall be happy in this world and after.
LODHA CHARITABLE TRUST 14 Government Place East Kolkata - 700 001
125
METALO CRAFT 2/8 Sarat Bose Road Kolkata - 700 020
Phone: 2454 0242

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126
JAIN JOURNAL.: VOL-XXXVII. NO. 2 OCT. 2002
B.W.M. INTERNATIONAL Manufacturers & Exporters (U. P.) Peerkhanpur Road, Bhadohi-221 401
Phone: (0) 05414 25178/778, 79 Fax: 05414 25378 (U. P.) 0151 202256 (Bikaner)
SURANA MOTORS PVT. LTD.
8th Floor, 84 Parijat 24A Shakespeare Sarani
Kolkata - 700 071 Phone: 2247 7450, 2247 5264
JAISHREE EXPORTS A Govt. of India Recognised Export House 105/4 Karaya Road, Kolkata - 700 017 Phone: 2247 1810/1751, 2240 6447
Fax: 2913 3247/2897
M.C.C.INVESTMENT & LEASING CO. LTD,
9 Rabindra Sarani
Kolkata - 700 073 Phone: 2235 7750/0741
MUSICAL FILMS (P) LTD.
9A Esplanade East
Kolkata-700 069 Phone : 2248 7030
NIRMAL KUMAR DUGAR 11 Dr. Ashutosh Shastri Road
Kolkata - 700 010 Phone: 2350 2928
ASHOK KUMAR RAIDANI
6 Temple Street Kolkata - 700 072 Phone : 2282-8181

Page #60

V.S. JAIN Royal Gems INC. Diamond & Coloured Stones 632 Vine Street, Suit# 421
Cincinnati OH 45202 Phone: 1-800-627-6339
DR. NARENDRA L. PARSON & RITA PARSON 18531 Valley Drive
Villa Park, California 92667 U.S.A Phone: 714-998-1447714998-2726 Fax-7147717607
RAJIV DOOGAR 305 East Tomaras Avenue SAVOY ILLINOIS-61874 U.S.A, (219) 2884652
SUVIGYA BOYED
340 Mill Road. Apt # 1407
Etobicolse, Onterio - m 9 Cly 8
416-622-5583

MANOHAR PARSON 18 Aldridge Way
Nepean, Ottawa, Canada K2 G4 H8 Phone (613)-726-1231, Fax-(613)-7211343
SUBHASH & SUVRA KHERA 6116 Prairie Circle Mississauga LS N5Y2
Canada Phone: 905-785-1243
SMT. KUSUM KUMARI DOOGAR C/o Shri P.K. Doogar,
Amil Khata, P.O. Jiaganj, Dist: Murshidabad, Pin- 742123 West Bengal, Phone: 03483-56896
M/S PARSON BROTHERS 18B, Sukias Lane Kolkata-700007
Phone 2242 3870

127

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125
JAIN JOURNAL : VOL-XXXVII. NO. 2 OCT. 2003
With best compliments from
Emami Limited
18, R. N. Mukharji Road
Kolkata - 700 001 Phone : 2248 9801/6388

ternational

Page #62

129
Voice & Vision
of Communication
SOBHAGYA ADVERTISING SERVICE
913 Chowringhee Road, Kolkata - 700 020 Phone : 2223-6708/699714356/4357 Fax : 2223-6863
E-mail : srenik@cal.vsnl.net.in
* Mumbai * New Delhi * Chennai * Hyderabad * Ahmedabad * Bangalore * Bhubaneswar * Kochi * Patna * Baroda * Lucknow * Jaipur * Indore * Rajkot * Surat * Pune * Thiruvanathapuram * Bhopal * Nagpur
* Panaji * Guwahati * Visakhapatnam

Page #63

130
JAIN JOURNAL : VOL-XXXVII. NO. 2 OCT. 2002
R.C. BOTHRA & COMPANY
PVT. LTD
Steamer Agents, Handling Agents, Commission Agents & Transport Contractors
Regd. Office 2 Clive Ghat Street (N.C. Dutta Sarani),
Kolkata - 700 001 Phone : 220 9333/6702/6400
Fax : (91) (33) 220 9333
Vizag Office
28-2-47 Daspalla Centre Vishakhapatnam-530020, Phone : 569208/563276
Fax : 91-891- (33) 220 9333

ernational

www.jainelibrar

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131
Estd. Quality Since 1940
BHANSALI Quality, Innovation, Reliabilitys
BHANSALI UDYOG PVT. LTD.
(Formerly : Laxman Singh Jariwala)
Balwant Jain - Chairman
A-42 Mayapuri, Phase-1, New Delhi-110 064 Phone : 2514 4496, 2513 1086, 25132203
Fax:91-011-513 1184 E-mail: laxman.jariwala(@gems.vsnl.net.in

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132
With Best Compliments
MARSON'S LTD
MARSON'S THE ONLY TRANSFORMER MANUFACTURER IN EASTERN INDIA EQUIPPED TO MANUFACTURE 132 KV CLASS TRANSFORMERS
JAIN JOURNAL VOL-XXXVII, NO. 2 OCT, 2002
Serving various SEB's Power station, Defence, Coal India, CESC, Railways, Projects Industries since 1957
Transformer type tested both for Impulse/Short Circuit test for Proven design time and again
PRODUCT RANGE
Manufactures of Power and Distribution Transformer from 25 KVA to 50 MVA upto 132kv lever
Current Transformer upto 66kv
Dry type Transformer
* Unit auxiliary and stations service Transformers
*
*

18 PALACE COURT
1 KYD STREET, KOLKATA-700 016. PHONE: 2229-7346/4553, 2226-3236/4482 CABLE-ELENREP TLX-0214366 MEL-IN FAX-009133-2225 9484/2226 3236

Page #66
Autumn 2002 Registered with the Registrar of Newspapers for India Under No. R. N. 12121/66. 28 water supply schemes 315,000 metres of pipelines 110,000 kilowatts of pumping stations 180,000 million litres of treated water 13,000 kilowatts of hydel power plants (And in place where Columbus would have feared to tread) SPML Engineering Life SUBHASH PROJECTS & MARKETING LIMITED 113 Park Street, Kolkata 700 016 Tel : 229 8228, Fax : 229 3882, 245 7562 e-mail : info@subhash.com, website: www.subhash.com Head Office : 113 Park Street, 3rd floor, South Block, Kolkata-700 016 Ph: (033)229-8228. Registered Office : Subhash House, F-27/2 Okhla Industrial area, Phase II New Delhi-110 020, Ph : (011) 692 7091-94, Fax : (011) 684 6003. Regional Office : 8/2 Ulsoor Road, Bangalore 560-042, Ph : (080) 559 5508-15, Fax : (080) 559-5580. Laying pipelines across one of the nation's driest region, braving temperature of 50degC. Executing the entire water intake and water carrier system including treatment and allied civil works for the mammoth Bakreswar Thermal Power Project. Bulling the water supply, fire fighting and effluent disposal system with deep pump houses in the waterlogged seashore of Paradip. Creating the highest head-water supply scheme in a single pumping station in the world at Lunglei in Mizoram-at 880 meters, no less. Building a floating pumping station on the fierce Brahmaputra. Ascending 11,000 feet in snow laden Arunachal Pradesh to create an all powerful hydro-electric plant. Delivering the impossible, on time and perfectly is the hallmark of Subhash Projects and Marketing Limited. Add to that our credo of when you dare, then alone you do. Resulting in a string of achievements. Under the most arduous of conditions. Fulfilling the most unlikely of dreams. Using the most advanced technology and equipment, we are known for our innovative solution. Coupled with the financial strength to back our guarantees. Be it engineering design. Construction work or construction management. Be it environmental, infrastructural, civil and power projects. The truth is we design, build, operate and maintain with equal skill. Moreover, we follow the foolproof Engineering, Procurement and Construction System. Simply put, we are a single point responsibility. A one stop shop. So, next time, somebody suggests that deserts by definition connote dryness, you recommend he visit us for a lesson in reality. Private & Personal