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 // jaina bhavana // JAIN BHAWAN ISSN 0021-4043 A QUARTERLY JAINOLOGY JAIN Ja Journal ON 2002 PUBLICATION

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a quarterly on Jainology JAIN JOURNAL || jaina bhavana || Jainology and Prakrit Research Institute JAIN BHAWAN CALCUTTA

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Vol. XXXVII No. 2 October 2002 Rupees Fifteen Copyright of articles, stories, poems, etc. published in the Jain Journal is reserved. . All contributions, which must be type-written, and correspondence regarding contributions, and book-revients should be addressed to the Editor, Jain Journal, P-25 Kalakar Street, Kolkata-700 007. For advertisement and subscription please write to the Secretary: Jain Bhawan, P-25 Kalakar Street, Kolkata-700007. Subscription : for one rear: Rs. 60.00, US $ 20.00: for three years : Rs. 180.00, US $ 60.00. Life membership : India : Rs. 2000.00, Foreign : U$ $ 160.00. Cheques must be drawn in favour of only Jain Bhawan Phone No: 2238 2655. Published by Satya Ranjan Banerjee on behalf of Jain Bhawan from P-25 Kalakar Street, Kolkata-700 007, and composed by Jain Bhawan Computer Centre and printed by him at Arunima Printing Works, 81 Simla Street, Kolkata-700 000. Editor : Satya Ranjan Banerjee ernational www.jaineli

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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 73 77 88 97 116

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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 alinost 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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74 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 ksiti, jala, pavaka, gagana, and sansara, 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 --ahinsa, 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 ahiinsa 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 jiva. 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 jiva. 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 75

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76 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 Tirthankara'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 'kalpavrksa'. It is also corroborated by the fact that Mahavira and other Tirthankaras got enlightment by ineditating under one tree or another. The pipal, 'vata' and 'asoka' 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 - 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 Mahavira 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 Yajnas, when the Sudras 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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78 JAIN JOURNAL : VOL-XXXVII. NO. 2 OCT, 2002 Such a vision arose in the forn of Lord Mahavira - 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 Rsabhadeva and the 23rd was Lord Parsva'. 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 Vardhamana. At birth itself, he was endowed with Srutajnana (knowledge of testimony), Matijnana (knowledge derived through the sense organs and the mind) and Avadhijnana (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 Sudras - 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 Vardhamana became Sramnana Mahavira. He was now called Mahavira - the coura C.D Sharma in his book. 'A Critical Survey of Indian Philosophy. writes: "The Jainas believe in 24 Tirthnkaras 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 Mahavira 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-paryaya-jnana (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, Mahavira 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 Yaksa in Astigrama 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 Mahavira who remained unaffected by his hisses and deadly poison; there was the shepherd in Chamani village who was so angry with Mahavira for not taking care of his oxen, not understanding that Mahavira's silence arose from meditation, that he hammered nails into Mahavira'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 Mahavira , 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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80 JAIN JOURNAL : VOL-XXXVII, NO. 2 OCT, 2002 Jambhiyagrama on the banks of the Rjubaluka River. It was the tenth day of the bright half of Vaisakha inonth. Fasting for two and a half days, mcditating under a huge sala tree in the Godohika (milking) posture facing the sun, this ascetic attained Kevalajnana (the fifth degree of knowledge-omniscience)- a state of infinite knowledge, infinite intuition, infinite energy and infinite bliss. "Now the Venerable ascetic Mahavira became a Jina (conqueror), an Arhat (worthy of worship) and a Kevali (omniscience). He became the twenty-fourth Tirthankara of the present era."+(K sutra, 121). Hercafter Sramana Mahavira came to be known as Bhagavan Mahavira. The inner journey unfolded further. The jouncy hereafter was that of the teacher, the guide, and the preacher. After attaining omniscience, Lord Mahavira began to give discourses. As before, he wandered from one place to another on foot. From Jambhiyagrama he moved on to Madhyama Pavapuri. 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 Indrabhuti Gautama. They had all heard of Lord Mahavira's enlightcnment but were disbelieving it. As soon as Indrabhuti saw Mahavira, Mahavira addressed him. Oh Indrabhuti! You have doubts about the self. How did Mahavira know? Indrabhuti had not uttered a word regarding this doubt about the existence of the soul. So, it is true, thinks Indrabhuti, 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. Indrabhuti was completely humnbled. Equally humbled were ten other eminent Vedic scholars of that gathering who came forward to ineet Mahavira , cach of them with a different metaphysical doubt lingering in the mind. To each of them, Mahavira 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 Mahavira 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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81 Dulichand Jain Pratibha Jain : Mahavira the Great Wanderer Tirtha or the religious order. Thus emerged the religious order of Mahavira - 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 Mahavira 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 Mahavira. Indrabhuti became the first prime disciple of Mahavira. 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 Sudras. All were inspired, all were einbraced, all were transformed. The women being initiated as nuns was indeed a revolution in those times. For Mahavira, 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 mahavratas (Great Vows). They were advised not to stay in any place for more than a month except during Caturmasa (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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82 JAIN JOURNAL: VOL-XXXVII, NO. 2 OCT. 2002 life. He visited important places like Kasi. Kosala. Vatsa, Campa, Pancala, Magadha, Rajagrha, 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 Mahavira. Bimbisara, the king of Magadh, was a Buddhist, but his Oucen was a great devotee of Mahavira. We tind a vivid description of the dialogue between Binbisara and Anathimuni in the Uttaradhyayana Sutra, which inspired the king to become a disciple of Mahavira as well. His son and minister, Abhayakuinara, was also an ardent disciple of Mahavira. Cetaka, the head of Vaisali republic and maternal uncle of Mahavira, greatly contributed in propagating the Jaina religion far and wide. Many kings, such as Virangada, Virayasa, Sanjaya. Seya, Siva, Udrayana and Sankha Kasivardhana joined the religious order of Mahavira. The last lap of the great wanderings of Mahavira was Pava. He came here at the age of seventy-two and stayed in the garden of Raja Hastipala. His discourses at Pava are recorded in the Uttaradhyayana Sutra. 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 Karttika month in 527 B.C. transcending the wandering cycle of birth and death, this hero of the spirit attained the state of Nirvana and became Siddha. "And on that night during which the venerable ascetic Mahavira attained Nirvana, 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-sutra, 127) Bhagavati. Aupapatika, Trisastisalakapurusa. Ilarivansa Purana.

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Dulichand Jain Pratibha Jain : Mahavira the Great Wanderer ANNEXTURE - 1 CATURMASAS OF MAHAVIRA 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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84 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 Ladha (Radha Desha) Vajrabhumi Sumhabhumi 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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86 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 Bhasya 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 vyavahara and paramarthika (Sankara) 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 visayin) and the other is acetana (object or visaya) or jada. The two are as much as opposed to each other as light and darkness. According to Sankara 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 adhyasa (superimposition or confusion) of the nature of wrong cognition (mithyapratyayarupah) is natural (naisargika). It rests on false knowledge (mityajnana-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 (avidya) 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 Bhasya. 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 saisarika 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 Samayasara, 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 vyavaharika and niscaya, empirical and transcendental. He describes the empirical world where the individual identifies hinself 3. A.Chakravarti in Samayasara of Kundakunda (Varanasi: Bhartiya Jnanapilha, 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 Paramatma." The self is established in his own pure svabhava (nature) i.e. become Svayambhu. 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 (bhati na dvaitam eva),' sounds like a monist Vedantin. Professor A. Chakravarti observes: "Thus without changing the words, Sankara's introduction may be considered to be a fitting introduction to Sri Kundakunda's Samayasara". 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 paramarthika or niscaya and vyavaharika perspectives as the cornerstones of their philosophy, there is difference between the two. The paramarthika view as advocated by Sankara negates the vyavaharika 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 Ajiva) and pluralistic (the Ajiva being further classified into Pudgala (matter), Dharma (principle of motion), Adharma (principle of rest), Akasa (space) and Kala (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, Samayasara, 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 Karttikeyanupreksa 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 Maladharideva pronounces that mahasatta pervades all the things in their entirety, but it is always associated with Avantarasatta which pervades only the particular objects." In a similar vein, Amrtacandra speaks of two types of satta, namely, svarupasatta and sadrs yasatta. The latter is the same as samanyasatta. In the Saptabhangitarangini Vimaladasa 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 Anekantatmaka view of reality propounded by the Jain philosophers. Thus mahasatta will be associated with its opposite, namely avantarasatta. It may again be pointed out that this mahasatta 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, Karttikeyanupreksa, Gatha 236, edited by A.N. Upadhye and Kailash Chandra Shastri, Paramshruta Prabhavak Mandal (Agas: Shrimad Rajachandra Ashram, 1990), pp. 167-168. 10. Samantabhadra, Aptamimansa, 34. 11. Commentary on Gatha 34 of Niyamasara of Kundakunda, Kahan Digambara Jain Tirtha Suraksha Trust, Jaipur. 12. Vimaladasa. Saptabhangini (Agas: Shrimad Rajachandra Ashram, 1977), p. 78. 13. Rajamalla, Pancadhyayi, I, 15, Malika Granthpraksh Karyalaya, Indore. 14. Kundakunda, Pancastikayasamgraha, 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 anekantic 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 jiva (individual self) and jagat (the Universe) are only appearances. Jainism, on the other hand, proceeds from the multiplicity of realities, particularly jiva (living) or ajada (sentient or consciuos being) and ajiva (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 (gunas) and modifications (paryayas) 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 Svayambhu Stotra, Acarya Samantabhadra, a staunch 15 15. This is discussed in Jagdish Prasad Jain "Sadhak", "The Concept of Paryaya 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 Paramatman, 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 bhutanam jagati viditam brahma paramam" (Sloka 119). In sloka 10 Lord Ajita Jina is described as "Brahma-nistha" (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-sri, not Jinasri. Elsewhere too, in Lord Vrsabha Jina stavanam where Brahma-pada (sloka 4) is mentioned, it should not be construed as entirely different from Jina-pada and in fact in the very next hymn (sloka 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. Paramatman 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. Paramatmans. 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 Ahimsa, 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 Prakasa 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. Paramatman, according to Jainism, is the unpolluted and the purest state of Atman. Each Atman should aspire to become a Paramatman and when it becomes a Paramatman it retains its individuality, which is not submerged into some universality. A.N. Upadhye observes: 94 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 svabhava (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 Niyamasara (gathas 6365), and I am Brahman as Upanisads say). Atman is the preliminary 18. Isa 18, Katha 4.1, etc. 19. Sri Kundakunda's Pravacanasara. Introduction by A.N. Upadhye (Agas. 1984), p. 88. 20. Jagdish Prasad Jain "Sadhak", Spiritual Enlightenment. Paramatma Prakasa 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 Paramatman 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 (maya), 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 bhavas 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 moksa (liberation) and when atma (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 moksa (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 (Vedanta, Visistadvaita, Vaisnavism, 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, Visnu, Krsna, 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 (karaka) and its action (kriya), the things inferred and the inference (pramana) cannot exist. As visible differences cannot be accounted for by adoption of only Brahman, a doctrine of Maya had to be intro 22. Life Divine, P. 466. 23. Pravacanasara, n. 19. I.13. 95

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JAIN JOURNAL VOL-XXXVII, NO. 2 OCT. 2002 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 (vyapti). 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 Advaitavada 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 Vedantin, reality is an unchanging permanency there is no scope for life, no scope for samsara, no necessity for moksa, or moksa-marga 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. Aptamimama. translation and commentary by J.L. Jaini, verse II. 24 (Bharatiya Jnanapitha, 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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98 JAIN JOURNAL : VOL-XXXVII, NO. 2 OCT, 2002 Indian soil. We find deep-rooted in both the religions the process of invoking God, giving oblations, offering fine articles, arati, visarjana etc. In Jain culture the word Caityalaya is used to represent temple shrine. We find used frequently in Jain culture the words Caityagrha and Basadi. The alaya or abode which comprises Caitya is termed as Caityalaya/Caityagrha. These terms have been expounded by Jain Acaryas in the background of Niscayanayana and Vyavaharanayana. Caitya is derived from the word cit which means soul (atma), knowledge (inana) and light (prakasa). Kundakundacarya has described Caitya as Atna. Ca lyam Bandham Dukkham Sukkham ca appayam Thassa...... Bodhapahuda 9. Atma who enjoys bandha, moksha, duhkha or sukha is the Caitya. Even though the relative meaning of caitya is associated with atma 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 atma and the sages who wear it are the Caityagrha. The body of the disinterested Sadhus is different from their soul on account of their niscayanaya view and enlightenment. In the Jina path they are the image of jangama. These sadhus look upon their bodies as well as the bodies of all living beings as the image of jangama. (Bodhapahuda 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. (Bodhapahuda). From the point of view of Vyavaharanaya in the commentary on Bhagavati Aradhana, Caitya is used in the sense of reflection/image. (Caityam pratibimbam iti-Caitya-means image). The image made of candana, kanakamani, sphatikamani, etc, is the image of the abode (commentary on Bodhapahuda) A sage who is the embodiment of panca mahavrata, who possesses the enlightened soul capable of knowing sva and para becomes the Caityagrhal Bodhapahuda-8). Caityagrha is the one which aims at the welfare of satkaya along the Jina path. (Ce lyam Jinamagge chakkaya Hiyakaram Bhaniyam Bodhapahuda-9).

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Dr. Saraswathi : Basadis: Modes of Worship 99 From the point of view of Vyavaharanaya 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 caityalaya. 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 devalaya, degula; 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 atma need not worship. In the Paramatmaprakasa, in one instance, it says: devuna devule na visilaye na vi lippayi na vi chitti akhavu na ranjanu nanamanu sivu santhivu samachitti......(1123) "Divine atma is not found in the temple and not at all in the stone image. That divine atma is eternal, free from the web of karma, only omniscient and complete. Such a true paramatma is enshrined in right-mindedness." In the Samadhisataka it is found as follows:- " I am that paramatma. Likewise by virtue of having self realisation, I am entitled to be worshipped through myself, and not through others. (31)" These words suggest sva aradhya - aradhaka i.e. the worshipper and the worshipped. In another instance: " mind became one with the divine atmarama and even paramesvara was also realised in the mind. While there is similarity between the two whom shall I worship? (Paramatmaprakasa- 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 Vyavaharanaya both are very essential. When we consider why worship of God is essential, we came to know certain facts from our Agama scriptures : Acarya Kundakunda says: Arahanta prostration prevents temporal bandha and at the same time creates a stream

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100) JAIN JOURNAL : VOL-XXXVII. NO. 2 OCT. 2002 of karma (it helps in Nirjara) (Kasayapahuda 1:9:2). In the Svayambhustrotra Acarya Samantabhadra says: na pujayarthastvayi vitarage na nindaya natha nivanthavaire / tathapi te punyagunasmrtirnah punatu cittain duritanjanebhyah // Since Jinendra Bhagavan 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 vitaraga, 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 Purusartha. "Even though the eternal knowledge and eternal philosophy of Jincsvara are not present in the Arhanta and Siddha images, they are the means to reach the goal. By concentrated meditation one can achieve Samyag jnana - 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. (Jinendrakosa No. 3). Thus as per Vyavaharanaya, jinabhakti and puja are very essential to mortals for purification. In the background of puja / worship, devoted dedication is essential, without which puja will be futile. If you prostrate before Jinendra Bhagavan without devotion, such puja will become useless, because even by sprinkling nectar/amrta on stone, lotus will not blossom. Great emphasis is laid on this aspect by scholars (Bodhapahuda - 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. (Sthanakas, a Jain sect, are not worshippers of images, but they are the worshippers of agamas). Details are available in Jain Puranas about natural (akrtrima) and artificial (krtrima) caityalayas. There are references to caityalayas in Nandisvara Island and Pancameru Mountain. Jain puranas speak about Emperor Bharata who constucted artificial caiatyalaya and in

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Dr. Saraswathi : Basadis: Modes of Worship 101 installed an inage of gold. Some of the excavations and research stud ies made by some archaeologists throw light on the images o Tirthankaras 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 Vrsabha Tirtharkara in the Hathigumpha inscription of haravela (200 B.C.). This inscription was got inscribed by Emperor Khara vela. 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 Kharavila got it back from Pusyamitra. Parsvanatha images discovered in Thcrapura have been identified with the period of King Karakandu. It is recognised that Karakandu ruled during the period between the periods of Parsvanatha Tirthankara and Mahavira 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 Nagaprabhsti. Devegana offer prayer and perform puja 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 Acarya Kundakunda, there are certain specific and compulsory acts to be performed by Sravakas and Sages. danam puya mukkam savayadhamme na savaya tena vina jana jayanam mukkhain jadi dhamme tam vina taha navi. Under Sravaka Theology "Dana' and performances of puja arc the chief duties, without which one cannot become a sravaka. 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 dana and performing puja to the Sravakas. But this does not incan that the Sravaka need not give attention to meditation and studies. This idea is wellexpressed in the following sloka : "devapuja gurupasti svadhyayah samyamah tapah/ danain deti grhasthanam satkarmani dine dine//

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102 JAIN JOURNAL : VOL-XXXVII, NO. 2 OCT. 2002 In this there is exposition of the high level achievements and attaiments of Sravakas. Everyday the Sravakas have to perform six prime duties, viz. Devapuja, Guruseva, Svadhyayah, Samyama, Tapa and Dana. Likewise in the Jain Agama scriptures there sre six duties assigned to sages/inunis, in which there is strict direction regarding puja. 1. Samayaka (practising equality of mind)- meditation. 2. Caturvimsati Stava: prayer to 24 Tirthankaras. 3. Vandana : respect shown towards Paramatma/God and Acarya/Guru. 4. Pratikramana : Prayascitta. 5. Kayotsarga : still position-standing or sitting, 6. Pratyakhyana : sacrifice /giving up food and bodily com forts for a stipulated period. Thc sravakas 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 puja/worship. Acaryas have been producing from time immemorial that puja is the compulsory duty of the sravaka. The life of a person who fails to see in his mind, to worship and to sing in praise of Jinondra Bhagavan, is useless and not worth living. Sri Padmanandi Acarya says: Sravaka should rise carly, offer prayer to Jincndra with devotion, has to have darsanam of Nirgrantha and pay respects and then engage himself in dharmasravana. (Jinendrakosa Bhaga-3) Puja/worship is a forin of showing reverence in the action inanner. Jinasenacarya says that "Yaga, Yagna, kratu, puja, saparya, ijya, adhvara, makha and maha" are corresponding names indicating modes of puja. "yago yagnah, kratuh, puja saparycjyadhvard makah : maha ityapi paryaya vachananyarchana vidhch :: ( Mahapurana - 88.113) The processes of worship are: praying by bringing together both the palins, prostrating in a bent posture, offering pancanga and astanga prayers, praising the greatness of God, offering costly and fine articles and performing abhiseka. "caru-bali-puspa-phala-gandha-dhupa-dipadihi laid down in Dhavalagrantha that by offering caru, bali puspa, phala, gandha, dhupa and dina one expresses one's devotion to God and it is real puja. If devotion is the attaininent of mental stage, puja is the force that actuates that attainment.

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Dr. Saraswathi : Basadis: Modes of Worship 103 In Jainisin there are two modes of worship, viz, puja with articles and mental puja -i.e. dravya puja and bhava puja'. Praying to God with 'trikarana suddhi' (i. c., to be clean in mind, body and act) by way of praising Him is Bhava puja and this is assigned to Munis or sages who lead a very austere life. But that does not incan that sravakas are not expected to perform bhavapuja. As sravaka dharma leval goes on rising higher and higher, mind will be inclined towards bhava 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, aksata, flower caru, dipa, dhupa and fruits. The munis shun this dravya puja on the ground that dravya contains living beings in their minute forin and by offering the same, it causes himsa and destruction of life. Occasions of worship are of two kinds : Nitya puja and Naimittika puja. Worship performed daily is called 'nitya puja' and worship performed on special occasions paying owes and oaths is called 'nainittika puja. Regarding modes of worship Jinasenacarya says: "prokta pujarhatamijya sa caturtha sadarcanam : caturmukhah kalpadrumnas castahnikepi ca :: The mode of worship of Arhanta is called 'ijya' which consists of four incans, viz. Nityamaha, Caturmukha maha, Kalpadruma maha and Astahnika maha. Every day the Sravakas offer worship in the Basadi to Jinendra with eight fine articles like water, gandha, etc and it is called 'Nitya puja'. This is also terined as Sadarcana'. "Nitya maha' is woship wherein the devotec builds basadi and installs the image of Arhanta by way of gifting village or land, giving Dana with one's ability and capacity and also worshipping the great sages. The 'mahayajna' performed by kings is 'Caturinukha/Sarvatobhadra Yajna'. Giving Dana and satisfying the needs and desires of all through rulers and kings is called kalpadruma yajna . Worship performed by Devendra and other Devas is called 'Indra Dhvaja Yajna'. These modes of worship are performed on particular days like 'astahnika' in token thereof. The modes of puja, 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 puja? In Jainism worship is offered first to the Arhantas/24 d .

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104 JAIN JOURNAL : VOL-XXXVII, NO. 2 OCT. 2002 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 puja has to be offered to them. They are *Arhantas' because they are entitled for the first puja : Visosa Pujatisayatvadarhantah'. Even among Panca Paramesthis, i. c., Arhantas, Siddhas, Acaryas, Upadhyayas, Sadhus, they are the first to be worshipped. Arhantas are those who have conquered 'ghatikarma while Siddhas are those who have conquered both 'ghati and aghatis? karmas. The former, too, have conquered aghati karma and become the Siddhas. Those who attain 'Tirthankara nama karina bandha' only become *Arhantas'. In the absence of punya visesa, 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, Acaryas, Upadhyayas and Sadhus who are the worshippers of "ratnatraya' and who lead a very austere life, become Sadhakas when they conquer desires. Therefore all these deserve puja. Arhantas/Tirthankaras deserve first puja in the worship of Nava Devatas (Nine Dictics). The Nava Devata community consists of Jinadharma, Jainagama, Jinacaitya' (image), and Caityalayas in addition to panca Paramesthi. In the Kovalins special puja is offered separately to Bahubali. Besides the Ganadharas and Srutadevas are also worshipped. Apart from those mentioned above the Yaksas and Yaksinis who play their role in protecting Dharma and its propagation, are also worshipped. Names of Jina Sasana Deva-Devis are found corresponding to each Tirthankara. In all 24 Yaksas and 24 Yaksis are famous with reference to Tirthankaras. Chief among them are : Yaksa-Yaksis of Parsvanatha Tirthankara are : Dharanendra-Padinavnati, YaksaYaksis of Neminatha Tirthankara are : Sarvanha Yaksa and Kusmandini Yaksi, Yaksi of Chandraprabha Tirthankara is Jvalamalini, Yaksi of Sreyamsa Tirthankara is Gouri (Yaksa is isvara). All these are offered special puja. These Yaksa and Yaksis are installed in the basadis, especially of Dharanendra and Padinavati. These Yaksa and Yaksi are worshipped for the reason that they are devotees of Jina, render service to Jina and are the protectors of Jainism. Sasana Deva-Devis 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 Vatsalyanga. Even the munis bless them out of Vatsalyanga for them. It is said that the sravakas offer worship to

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Dr. Saraswathi : Basadis:Modes of Worship 105 them. There will be one Sasana Raksaka Deva and Devi (Yaksa-Yaksi) for cach of the 24 Tirthankaras. On the pedestal of Vitaraga Bhagavan, the place of these Yaksa-Yaksi will be at his feet. At the time of Arhanta Bhagavan preaches or will be present in all the glory, the Yaksa will appear on the right and the Yaksi on the left side. As they are Samyagdrstis of the devoices of Jina they are worshipped. Those who are empowered to offer puja in the Basadis are called Pujaka or Purohita (Priest). They should be well-versed in the Agamas, 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. Umasvati Acarya, in his work, Sravakacara, states: one who performs puja should wear antariya (dhoti), and uttariya (upper cloth), which should be clean white cloth, He should have a sacred thread (Yajnopavita) and Sikha (tuff of hair in his head.) The sravaka and sravaki sit before the Jina image and participate in cightfold mode of worship (Astavidharcana). It is not stated anywhere for the women to touch the Jina bimba and perform puja or abhiscka. But they are allowed to perforin abhiseka on the occasion of pancakalyana mahotsava. It inay be noticed that before explaining the mode of daily worship, some points have to be bornc in mind about pancanarnaskara mantra and vandana : vvs namo Arihantanam nam) Siddhanam, namo ayariyanai namo uvajjhayanam namo loye savvasahunam This pancamantra is the primary mantra of the Jains. 'Om' is the bijaksara mantra which is formed from the first syllable of the pancaparamesthi group thus: a - arihanta= Arihantas aa- sarira Siddhas Iriya = Acarya vu - vajyaya= Upadhyaya m - mu-nino= Sadhus Om mantra is formed by arranging in order the first syllables of the above five nouns.

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106 JAIN JOURNAL : VOL-XXXVII, NO. 2 OCT, 2002 The pancanamaskara 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 sravakas and sages (munis) this is the bijamantra (seed spell) The 'Mularadhana' scripture which prescribes code of conduct to the munis, regarding the pancanarnaskara states : "The namaskara mantra is the main mantra of aradhana. Worship and prayer should accompany namokara mantra." It destroys the worldly desires. Therefore have a purc mind and concentrate on worship by the pancanamaskara mantra." Namaskara' or . Vandana' is of three kinds as per the needs of the inind, words and action. The word Namaskara' 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. 'manasa gunaparinamo vaca gunamasanam capancahnam kayona sampanamo eva payattho namokkaro - Mularadhana - 753) Five kinds of kaya vandana have been incntioned : * Ekanga vandana - only by bowing the head * Dvyanga vandana - by bringing together both the hands * Trayanga vandana - by bowing the head and bringing both the hands together. * Caturanga vandana - by resting both the knees on the floor and bringing both the hands together. * Pancanga vandana - namaskara by using both the knees, both the hands and bowing the head (Anagara Dharmamrta - Jainendra Kosa - part 10) Besides these five types of namaskara, there is reference to astanga namaskara and gosayana / gavasana namaskara. "hastau padau sirasorah kapola yugalam tatha astangani namaskare proktani sri Jinagame" both the hands, both the legs, head, chest and both the checks--when these eight are inade to touch the earth, it is called 'astanga namaskara'. Gosayana namaskara is prescribed especially for munis and women. Gosayana or gavasana namaskara 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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Dr. Saraswathi: Basadis:Modes of Worship 107 Pancanga and astanga namaskara are prescribed for men only. Munis and women are prohibited from performing astanga and pancanga namaskaras. Generally the sravaka 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 namaskara to Bhagavan with devotion, goes round the basadi clockwise and then enters the basadi. Then chants darsanastotra. "darsnam devadevasya darsanam papanasanam. darsanam svargasopanam darsanam moksasadhanam" "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 moksa." Thereafter the sravaka prostrates and sits on a wooden seat before the image arranging before him on another wooden seat symbols of pancaparamesthi navadevatas / nandisvara 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 moksa-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 paramesthi. There are five major forms of worship : Ahvahana sthapana, sannidhikarana, pujana and visarjana. * Ahvahana` 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 hastamudra of ahvahana, by chanting *atra svasthane tistha, tistha....... mantra, the diety is installed. Thereafter the sravaka 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 puja visarjana process will be performed. Puja will be completed by chanting "svasthanam gacchatha". These rituals are called 'pancopacara. This ritual is assigned to the worship of Jinendra. The ritual of puja commences with abhiscka and the daily abhiscka 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 abhiseka in Janmabhiseka kalyana and also the replica of Jina Balaka in that Jina image, performs daily wor

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108 JAIN JOURNAL VOL-XXXVII, NO. 2 OCT, 2002 ship and abhiseka with water, gandha and milk and finally by performing japa. Abhiseka includes padya, acamana and nirajana. 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 'nirajana'. After abhiseka the purohita dries the image with a clean piece of cloth and then commences the puja ritual. Invokes the Tirthankaras whom he worships and offers them astadravya. Even the devotees who have joined the congregation, worship the image with astadravya brought by them from their houses. Astavidharcana (eightfold worship) commences : 1. to overcome birth and death 2. to get free from worldly desires with water 3. to secure aksaya pada (salvation) 4. to destroy lust and physical desires ..with gandha with aksata ...with flowers .with caru 5. to protect from diseases 6. to destroy moha which darkens the mind............with dipa 7. to burn astakarma with dhupa and 8. for attainment of moksa (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 santyadhara and for eternal joy puspanjali are offered. Jinendra Bhagavan and Ganadharas are worshipped first and then the Yaksa and Yaksi's are worshipped. In the basadis the installed Yaksa and Yaksis are also worshipped. They are offered 'sodasa upacara (sixteen-fold worship). But they are not offered the rituals of abhiseka. Sodasopacara puja consists of: 1. Avahana - invoking 2. Sthapana - installing the image 3. Sannidhikarana - prayer to attain nearness 4. Havirdana - offering ghee (clarified butter) 5. Arghya offering aksata, 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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109) Dr. Saraswathi : Basadis: Modes of Worship 8. aksata - worshipping with rice 9. puspa - worshipping with varicties of flowers 10. Dipa - illuininating with oil soaked wicks 11. Dhupa - offering sandal incense 12. Caru - offering naivedya (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 aksata and worship the same. 16. Yajna bhaga-sandal, aksata and flowers are wrapped in termeric soaked cloth and offered. The next procedure of daily worship is jayamala. The 24 Tirthankaras are praised by songs and after the name of cach Tirthankara, inaking jayaghosa-loud praise. The concluding process is illuminating with arati to Jinesvara first, then to the holy Ganadharas and finally to the Yaksa-Yaksis. The purohita (priest) sprinkles worshipped Tirtha on the heads of devotees assembled in the basadi and offered arati and blesses the asseinbly. Usually this is the process and forin of morning puja. The evening puja process inust be over before the sunset. After the sunset puja in the above be over before the sunset. After the sunset puja 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: kaya vandana. Caitya vandana by pradaksina, darsana stuti, aksata punja, abhiseka, astavidharcan, and mangalarati. In the course of abhiseka and mangalarati, there will be the chiming of the bell. Apart from daily worship, on special and auspicious occasions puja is perforined in a grand manner. The special pujas have sions puja is performed in a grand their own background: Caitra suddha trayodasi-Mahavira jayanti is celebrated all over India and abroad. In basadis people assemble and observe the holy day. Jyestha suddha pancami is observed as srutapancami parva, on which day, it is stated that Bhutabali Puspadanta Acarya composed Satkhandagama, reduced it in writing and worshipped with caturvidha sangha

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JAIN JOURNAL VOL-XXXVII. NO. 2 OCT, 2002 During the period from Bhadrapada suddha pancami to caturthi, it is called 'Dasalaksanaparva and special puja is offered. On that day discussions will be held on 'Dharma' aspects like Uttama, Ksama, Mardava, Arjava, Sauca, Satya. Samyama, Tapa, Tyaga, Akincana and Brahmacarya. The ten chapters of Tattvartasutra are recited --one chapter cach day for a period of ten days. Asadha, Karttika and Phalguna lunar months witness Astahnika parva from sukla pancami upto Astami. There are 52 caityalayas of different shapes and appearance in Nandisvara Dvipa. In these caityalayas special puja is offered to the installed images. 110 In every basadi on the occasion of annual ceremony and on the great occasion of Maha Mastakabhiseka once in 12 years Mahamastakabhiseka is performed to Gommata of Sravanabelagola and Gommata of Dharmasthala-special puja is performed in a grand manner along with abhiscka. In addition to the daily puja formalities, pancamrtabhiseka will be connducted. In this regard the instructions of Bhattakalika samhita are: "garbhadi pancakalyanam arhantam yadvine bhavet/ tatha Nandisvare ratnatraya parvani carcatam// snapanam kriyate nana rasair sku ghrtadi/ tatra gitadi mangalyam kalapuja bhaver iyam // While worshipping Jincsvara with pancakalyana, in Nandisvara vratarcana, abhiseka is conducted with pancamrta, and it will be accompanied by devotional songs, hymns, musical instruments and mangalavadya. This idea is found in some sravakacara scriptures also. Bhattakalanka says that pancamrta consists of water, tender coconut water, milk, curds and ghee. Puja offered with these is pancamrtabhiseka. In some instances ghee, tender coconut water and curnas are mentioned. The process of abhiseka 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 puja is conducted. Also special puja 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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Dr. Saraswathi: Basadis:Modes of Worship 111 Special puja is conducted on special occasions like Siddhacakra Aradhana, Catuviisati Tirthankara Aradhana, Mrtyunjaya Aradhana and Kalikundala Aradhana. On the occasion of Aradhana of each 'Yantra-Image, the respective Yantra-Image is installed and worshipped in the same manner as daily puja is conducted and the Dieties who come within that range are offered special astavidharcana puja. c. g. the following is the Siddhacakra Aradhana principle: Siddhacakrayantra will have a symbolic cakra (ring) and in the centre of the cakra karnike and around it astadala are described. In the nine division, Pancaparamesthi, Samyag Darsana, jnana, caritra and tapa-the four aradhanas, 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 aradhana, 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 Pancamrtabhiseka of the Tirtthankaras will be performed with 5 or 9 kalasas'. Nandisvara and pancameru will be worshipped. Thereafter takes place worship of Navadevata. Ganadhara, sruta Dicties. During the course of worship, along with offering Astadravya, aralu (rice flower), almond, raisin, cloves, coconut, etc are offered. The main chanting (mantra) of this form of worship is: "Om, hram, hrim, hrum, hraum, hrahah: a sia 4 sa ya Anahata Vidyaya Siddha paramesthine hum phat svaha" Siddha Aradhana will be conducted for nine days. In the end the process of visarjana' will take place. This is the end of aradhana. Before aradhana the purohita and the devotees in whose names the aradhana is conducted will have to wear kankana' on their wrists and the same will be removed and aradhana will be over. Apart from aradhana occasions, special puja is performed even on the occasions of 'Nompi". Nompi special puja has to be performed along with daily puja process. After the functions of hastasuddhi, kankanabandhana, darbhasana, nyasa, punjakriya, mangalarati, puspanjali and jaladhara,

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112 JAIN JOURNAL : VOL-XXXVII. NO. 2 OCT, 2002 (it is laid down) that separate puja of pancaparamesths, worship of inain image of the Lord, Navadevata puja, Trikala Tirthankara community puja, puja of Nompi diety, Bahubali svami puja, Srutaganadhara puja, puja of Yaksa and Yaksis of Nompi Dicty, puja of Sasana Devatas, puja of Ksetrapala Brahmadova and others has to be performed accompanied by 'maharghya, mahasanti mantra, visarjana with offerings. Ananta Nompi, Friday nompi, Dasalaksana nompi, Sodhasakaranabhavana vrata will enable the sravaka to maintain purity and austerity of mind and thoughts. These relighious functions are observed in the month of Bhadrapada. Mode of worship on the occasion of installation (Pratistha-pancakalyanotsava) Pratistha' means installing images of Arhanta, Siddha, Upadhyaya, Sarvasadhu, 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, puja festival is conducted with pancakalyana' principles. They are: Garbhavatarana kalyana, Janmabhiseka kalyana, Dikna kalyana , Kevala jnana kalyana and Moksa kalyana offered symbolically to Tirthankara Svami. In a way on the occasion of puja a dramatic atmosphere prevails and pervades. Devotees play the roles of Indra-pratindra, Astakannikas and the parents of Jina. They repeat the puja festival and its reverence of God at the time of pancakalyana. Usually pancakalyana 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 "Nyasa pratistha (extended rituals), festival of 5 days is called Madhyama' pratistha (rituals concised) and festival of 3 fays is called Saiksipta pratistha. (condensed) In 'Dhvajarohana' rituals, Dhvajadanda is installed through avahana, 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 kevalajnana. All the Gods and Goddesses are invoked so that the puja and rituals be performed without any trouble or hindrance.

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Dr. Saraswathi: Basadis:Modes of Worship 113 In the process of Jaladhivasa 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 Garbhavatarana kalyana puja is performed. Thereafter the 16 dreams that the mother of Jina will be presented in the form of a ballet. In 'Garbhavatarana' kalyana puja, 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 Janmabhiseka kalyana' puja, 'kalasa' (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 Indrani handing over Jina, the boy to Indra. Then follow abhiseka, astavidharcana and arati. In 'Diksa kalyana' puja, the angels (Devatas) carry the Lord in a palanquin, who has renounced the world. Further arati, astavidharcana, puja and arati are offered with four lighted lamps, representing that Jina is the Enlightened in four ways. In 'Kevala jnana kalyana' puja, Mandala puja is performed in detail. The image is installed on the throne before the mandala. Then perform ahvana (invoking) inscribe 'mantraksaras', exemplifying the greatness of Bhagavan and smear the body of Jina with sandal paste. Thereafter perform rituals like arghya, puspanjali, santidhara, sahasranama stuti. In 'Nirvana kalyana' puja, 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 abhiseka will be performed from 108 kumbhas (pots containing holy water.) After siddhasta guna lepana and Siddha puja and abhiseka, sarvadeva puja and visarjana rituals are conducted. Thus this pancakalyana 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 Santika Homa and Paustika Homa. Santika Homa is performed for fulfilment of happiness in life and protection against and relief from difficulties and troubles. Paustika homa is performed for attainment of salvation (moksa) and eternal joy in after life. The procedure of santi homa consists in

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JAIN JOURNAL VOL-XXXVII. NO. 2 OCT. 2002 offering annahuti, samidhahuti, ajyahuti, lavangahuti, and purnahuti while paustika homa consists in ajyahuti, samudahuti, lavangahuti, annahuti and punyahuti 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 (Pratisthatilaka composed by Sri Nemicandra). 114 "I sing in praise of Agni who is the embodiment and symbol of ratnatrayasankalpa which helps to moksa and reach Heaven. "I prostrate before Agni who emanated from the mind of Agnindra who are praised and reverenced after the nirvana of Tirthankaras and who steers the boat of life and helps me to free myself from mundane shackles." "I bow with reverence to Daksinagni, i, e, agni who burns the physical bodies of Kevalis who have destroyed karma through dhyana 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 pratisthapana of ratnatraya in Agni. There is right vision, right knowledge and right conduct in the setting up of homa 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 samanya 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 Jinasena. It was prevalent that the purohitas performed Yajna-Yagas for the welfare and prosperity of

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Dr. Saraswathi : Basadis: Modes of Worship 115 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 yajna-yaga and santi homas. It appears that Jinasenacarya provided the background for these rituals. Acarya seems to have formed a bridge between religious acts and deeds and trend of the times. To sum up. "Puja is a complex matter. Many facts are inherent in puja. First of all, the person who worships should be orthodox astika. He should have firm belief in spirituality. Right minded belief in Jainism is called "Samyag Darsana. Worship/puja is not inerely a social process, but it is also having spiritual backgroud. Puja 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 puja and process create a uniform discipline of mind and body. They also contain logical and systematised knowledge and reasoning. Even though puja 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 Granthamala 6, Ahmedabad, 1998. Pages 152. Rs. 120.00 Nagin J. Shah. Jainadarsana mein Sraddha (Samyagdarsana), Matijnana aur Kevalajnana ki Vibhavana. Samskrta-Samskrti Granthamala 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 Jayantabhatta's Nyayamanjari (ahnika-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 Nyayamanjari-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-Vaiscsika schools). Other studies are concerned with nirvana, problems of jnanadarsana 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 pranana-s are to be conceded on the basis of such trifling differences, there would be innuinerable pramana-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 Vidyamandira (B.J. Institute of Learning and Research), Ahmedabad as Popatlal Hemchand Adhyatina Vyakhyanamala (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 (sraddha or samyagdarsana) and allied themcs. He claims sraddha to be synonymous with Buddhist sammadithi, 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 nimittakarana, 'cflicient cause' (p.9). He further points out the siinilarity between the ksanikavada (doctrine of momentariness) of the Buddhists and the pratiksana-parinamavada 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 anatinavadins (followers of the no-soul doctrine) while the Jains are atmavadins. He considers such a notion to be both faulty and misleading. The Jains are as much anatmavadins as the Buddhists. Citta is but a namesake of atinan 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 mahajnana (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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118 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 Tattvarthasutra (1.35), in support of his contention. Shah then describes the marks of the instruments of valid knowledge (pramanalaksana) and explains all the indirect (paroksa) means, such as sense-perception (indriyapratyaksa), memory (sinriti), recognition (pratyabhijna), and inference (tarka). He also interprets how in Jain logical studies anumana (inference) is divided into three kinds on the basis of the temporal factor --- atita, vartamana and anagata-grani, 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 Nyayasutra (1.1.5), viz. purvavat, scsavat and samanyatodrsta, 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 drstasadharmvaval in the Anuyoga-dvarasutra. Shah notices that Siddhascna Divakara was the first Jain philosopher to deal with anumana 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 Nyaya-Vaisesika traditions in this regard. Unlike the Buddhists, the Jains do not impose omniscience on Mahavira (pp. 59-60) but consider Pure Knowledge to be one with disintercsted knowledge, free from any desire, ctc. He suggests that the term, kevalajnana 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 syadvada and anekantavada. 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 Lesya (= 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 Lesya will be well-received by the readers of Jainistic Studies. Satya Ranjan Banerjee. Sramana Bhagavan Mahavira - by P1. Srikalyana Vijayaji Gani, Saradaben Cimanbhai Educational Research Centre, Shahibag. Ahmedabad-380 004, 2002. price Rs. 200.00 Though innumerable treatises are written on the lives and activities of Lord Vardhamana Mahavira, the present one in Hindi by Pi. Kalyana 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 Mahavira is between 599 B.C and 527 B.C. But the author has divided the 42 years' events of Lord Mahavira 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 Malavira 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 Mahavira 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. 120 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-SodhaSamsthana, 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. Mahavira : His life and Teachings - by Bimala Churn Law, Kolkata, 2002. p. 211, price Rs. 200.00 Jaina Ramayana Paumacariu of Svayambhu - an English translation of Svayambhu's Paumacariu in Apabhramsa, B.R.Publishing Corporation. 110039[A Divisoon of BRCP India Ltd]. Delhi, 2002, pp.ixxiii+380. Vilasavai-kaha of Sadharana- text edited by R.M. Shah with a Foreword by Nagin J. Shah. L.D. Institute of Indology. Ahmedabad, 1977. price Rs. 75.00 [Sadharana has got the story of the Vilasavai-kaha from I laribhadra Suri'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 Padmaprabhasvami 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 (Anekantavada) by Nagin J. Shah. Bhogilal Leherchand Institute of Indology, Delhi, 2000, price Rs. 200.00. [The book deals with the theory of anckantavada 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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122 JAIN JOURNAL. VOL-XXXVII. NO.2 OCT. 2002 NAHAR 5/1 Acharya Jagadish Chandra Bose Road, Kolkata - 700 020 Phone: 2247 6874, Resi: 2246 7707 BOYD SMITHS PVT. LTD. B-3/5 Gillander House 8 Nataji Subhas Road, Kolkata - 700 007 Phone : (0) 22220 8105/2139 (R) 2329 0629/0319 CREATIVE LTD. 12, Dargah Road, Post Box 16127 Kolkata - 700 017 Phone : 2240 3758/3450/1690/0514 Fax : (033)2240 0098, 2247 1833 KUMAR CHANDRA SINGH DUDHORIA 7 Camac Street Kolkata - 700 017 Phone: 2282 5234/0329 IN THE MEMORY OF SOHAN RAJ SINGHVI VINAYMATI SINGHVI 93/4, Karaya Road 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

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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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124 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

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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

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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

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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

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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

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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