Jain Journal 2003 01

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/520149/1

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ISSN 0021-4043 A QUARTERLY ON JAINOLOGY VOL. XXXVII No. 3 JANUARY 2003 Journal ||jain bhavanA For Private & Personal Use onlyLICA B H A W TI

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a quarterly on Jainology JAIN JOURNAL 19 Jainology and Prakrit Research Institute JAIN BHAWAN CALCUTTA

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Vol. XXXVII JAIN JOURNAL No. 3 January 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-reviews should be addressed to the Editor, Jain Journal, P-25 Kalakar Street, Kolkata-700 007. 2003 For advertisement and subscription please write to the Secretary, Jain Bhawan, P-25 Kalakar Street, Kolkata-700007. Subscription: for one year : Rs. 60.00, US $ 20.00: for three years: Rs. 180.00, US $ 60.00. Life membership: India: Rs. 2000.00, Foreign: US $160.00. Cheques must be drawn in favour of only Jain Bhawan Phone No: 2268 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-700 006. Editor: Satya Ranjan Banerjee

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HEMACANDRA ON THE CARVAKA: A STUDY Ramkrishna Bhattacharya Contents MAHAMANDALESVARA BUTUGA : A PROFILE Prof. Hampa Nagarajaiah THE JAINA CONCEPT OF OMNISCIENCE (Kevalajnana) Dr. Gour Hazra 133 151 163

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ernational www.jainel

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Vol. XXXVII No. 3 January HEMACANDRA ON THE CARVAKA: A STUDY RAMKRISHNA BHATTACHARYA Hemacandra (1088-1172 CE) respectfully called kalikalasarvajna (the omniscient one of the Kali era) was not the first Jain author to write about the Carvaka/Lokayata. Long before him Haribhadra (eighth century CE) had dealt with this system of philosophy in his Saddarsana-samuccaya (SDSam), Sastravartasamuccaya and Lokatattvanirnaya. So had Siddharsi in his Upamiiibhava-prapanca -katha (CE 906). However, some passages in Hemacandra's works contain something of special interest in connection with the Carvaka. JAIN JOURNAL A passage in the Abhidhana-cintamani (AC) runs as follows: syadvadavadya "rhatah syat sunyavadi tu saugatah | naiyayikastvaksapado yaugah samkhyastu kapilah | vaisesikah syadaulukyo barhaspatyastu nastikah II carvako laukayatikascaite sadapi tarkikah / Hemacandra mentions six systems of philosophy: 1.Syadvadavadin or Arhata (i.e. the Jain), 2. Sunyavadin or Saugata (i.e. the Buddhist), 3. Naiyayika or Akspada or Yauga,2 4. Samkhya or Kapila, 5. Vaisesika or Aulukya, and 6. Barhaspatya or Nastika or Carvaka or Laukayatika.3 2003 Why Hemacandra excludes Mimanisa, Vedanta and Yoga is rather puzzling. Haribhadra in his SDSam begins with a short exposition of the Buddhist system and proceeds to deal with Nyaya, Samkhya, Jain, Vaisesika, Mimamsa and Carvaka. He too excludes Vedanta. But his inclusion of the Carvaka seems to have been an afterthought. Having concluded the section on the doctrine of Jaimini (i.e. Mimamsa), Haribhadra suddenly remembers that some scholars preferred to treat Nyaya and Vaisesika as a single system and, according to them, the number of the astikavadin-s are five, not six (v. 78). So in order to maintain the magic number, six, he decided to fill in the gap with the Carvaka (v. 79). Apparently, by the term, astikavadin (affirmativist), Haribhadra means those systems of philosophy which believe in the existence of the other world (paraloka). Hence he 4

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134 JAIN JOURNAL : VOL-XXXVII, NO. 3 JAN 2003 includes the Buddhist and Jain systems in his list. Hemacandra seems to have followed Haribhadra in maintaining the number, six, and in excluding both Vedanta and Yoga. But his choice of six systems is markedly different. He speaks of six tarka-s (dialectical systems). The term is also found earlier in Jayantabhatta's Nyayamanjari (ninth century CE) although they are not enumerated. S We are indebted to Rajasekhara (fourteenth century CE) for the exposition of the six tarkas. Rajasekhara divides Anviksiki into two paksa-s (views, lit. sides). The purvapaksa (exponent's view) comprises Arhat, Bhadanta (Buddhist) and Lokayata; Samkhya, Nyaya and Vaisesika constitute the uttarapaksa (opponent's view)." Hemacandra takes Anviksiki and Tarkavidya to be synonymous, but he does not mention Carvaka along with the Jain and Buddhist systems as distinguished from the pro-Vedic ones (Nyaya, Samkhya and Vaisesika). Traditionally 'the six systems' mean the six pro-Vedic (astika) systems only, the Buddhist, Jain and Carvaka systems are called nastika (negativist) for they do not accept the inerrancy of the Vedas. But the two terms, astika and nastika, have been explained variously from different points of view. As F.W. Thomas notes in another context: "The negative term, nastika sometimes denotes those who reject the Veda and its dharma, in which case it includes the Buddhists: more generally it is those who deny moral responsibility and a future life: which seems to be the sense here (sc. AYVD, v.20), as the Buddhists, and the Jains themselves, escape." However, the omission of Mimamsa, Yoga and Vedanta in AC is intriguing. Hemacandra in his AYVD refutes Mimamsa and Vedanta (vv. 11-14) along with Vaisesika, Nyaya, Samkhya, Buddhist and Lokayata (vv. 4-9, 10, 15, 16-19 and 20 respectively).' In his Yogasastra (YS ) he condemns animal sacrifice and brands Jaimini as a monster (2.38). What induced Hemacandra to make a new list of tarka-s, quite distinct from all other lists, seems inexplicable. As to Yoga, he perahaps did not consider it as a system distinct from Samkhya, or he may not have accepted it as a philosophical system at all. Hemacandra gives four synonyms for the materialist philosophy in AC. In his auto-commentary he explains Barhaspatya as the sastra made by Brhaspati. Such is the traditional view found in the Puranas.'Nastika, according to Hemacandra, is one who thinks that there is no virtue and vice, nasti punyam papam iti matirasya nastikah. The word, carvaka, is derived from the root carva, "to chew". A Carvaka

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HEMACANDRA ON THE CARVAKA:A STUDY: RAMKRISHNA BHATTACHARY 135 chews the self (carvatyatmanam carvakah). He refers to his own grammar, Unadisutra 37, which runs as follows: mavaka-syamakavartaka- jvontaka-jyontaka-guvaka-bhadrakadayah." Each of these words ends with the aka suffix and is formed irregularly (ete akapratyayanta nipatyante).'? Although the word, carvaka, does not occur in the sutra itself, the auto-commentary mentions it along with some other words of which carvaka is one (...svonaka-carvakaparakadayo bhavanti). Hemacandra's derivation of carvaka has not been universally accepted. Other authorities speak of another irregular formation : caru + vac > carvac, carvaka.13 In this case too it is not definitely known whether the word caru is to be taken as an adjective (meaning agreeable, pleasant, etc.) or as a noun (which is another name of Bshaspati).4 All the derivations proposed are plausible in so far as the formation of the word is admitted to be irregular. As to the aka suffix, even though the word, syamaka is cited by Rayamukuta as an instance of akah ending, he refers to another suffix, makan and mentions Halayudha as his authority.'s Gunaratna, another Jain writer, however, follows Hemacandra but instead of carvayatmanam he opts for the following explanation: carvanti bhaksayanti tattvato na manyante punyapapadikam paroksajatam iti carvakah, "The Carvaka-s chew up, eat up, i.e. do not consider as realities a host of entities such as virtue, vice, etc. which are imperceptible."'16 Hemacandra explains lokayata as lokesvayatam lokayatam brhaspatipranita- sastram, one who knows or studies such a sastra (science) is a laukayatika. The problem is that the meaning of ayatam is uncertain and Hemacandra does not throw any light on it." It is to be noted that the word, nastika is used to mean exclusively the Carvaka. The word, as we have noted above, has been interpreted in various ways. Hemacandra himself uses the word as a term of abuse. In the Yoga-sastra (2.37) he condemns Manu and other brahminical law-givers who prescribe animal sacrifice. Hemacandra calls them nastikebhyo 'pi nastikah, the worst of the nastika-s.18 In AYVD , however, the word, nastika, is reserved for the Carvaka alone (v.20). In AYVD Hemacandra makes the Carvaka appear as one who believes perception to be the sole instrument of knowledge: vinanumaena parabhisandhimasamvidanasya tu nastikasya / na sampratam vaktumapi kva cesta kva drstamatram ca haha

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pramadah //19 JAIN JOURNAL VOL-XXXVII, NO. 3 JAN 2003 But of (for) the Nastika, who without inference is not aware of the intent of others, it is not apposite even to speak: what of a movement, what of a mere look! Alas! error ! 20 Mallisena (early thirteenth c.) in his commentary, SMan, explains the Carvaka view as follows: That perception alone is Demonstrant is the view of the Carvaka (pratyaksamevaikam pramanamiti manyate carvakah). For that he girds himself: anu-, 'after', following upon, aprehension and memory of the mark and the connection; -miyate, 'is measured', 'is outlined', a thing remote in place, time and own-nature by this species of cognition, accordingly anu-mana. From the context it is inference for self. That, inference, proof with a Middle Term; without lacking; intent of others, view of others; is not aware of, not correctly cognizing. The word but is for the purpose of pointing Out the difference from the previous disputants; of those previous disputants, as they are affirmativist (astika), he has made discussion on the points of disagreement. But of (for) the Negativist it is not even proper to speak; how is discussion with him possible? 21 We have shown that Hemacandra uses the term, nastika, either as a general term for abuse or to mean the Carvaka. Mallisena offers further explanation: Or else, his (sc. Carvaka's) view being that there is no future world, merit and sin, (because of the exception noted in the grammatical rule [SHSA, 6.4.66] concerning the formation of the three words "nastika-astika-daistika" he is called Nastika), for that Negativist, the Laukayatika, to speak even is not apposite, even to utter a word is not proper; hence only to remain silent is preferable for him; to say nothing of entering into a company of authorities on logic and debating on propounding a means of proof. 22 It is rather strange that Hemacandra in his polemical zeal tends to misrepresent the Carvaka position regarding inference as an instrument of knowledge. Purandara, a Carvaka, stated quite clearly that "inference as is well known in the world is admitted by the

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HEMACANDRA ON THE CARVAKA: A STUDY: RAMKRISHNA BHATTACHARY Carvakas but that which is called inference [by some], transgressing the worldly way, is prohibited [by them]."23 Bhatta Udbhata also distinguishes between the probanses well-established in the world (lokaprasiddha) and those established in the Scriptures (tantrasiddha).24 Similarly Jayantabhatta, referring obliquely to the Carvaka, mentions two kinds of pratiti-s, "some in case of which inferential congnition can be acquired by oneself" (utpanna-pratiti) and "some in case of which inferential cognition is to be acquired (on somebody else's advice)" (utpadya-pratiti).25 According to the Carvaka-s only the former kind is valid, but the latter kind is not. By way of example Jayanta quotes two verse: Indeed, who will deny the validity of inference when one infers fire from smoke, and so on; for even ordinary people ascertain the probandum by such inferences, though they may not be pestered by the logicians. However, inferences that seek to prove a self, God, an omniscient being, the other world, and so on, are not considered valid by those who know the real nature of things.26 137 Among the Jains, Ratnaprabha and Gunaratna, too, explain the Carvaka view concerning inference in the same way, as does Pandit Sukhlalji Sanghvi in our own times.27 That there was no love lost between Hemacandra and the Carvaka is also illustrated by his use of the word, varaka, which means 'wretched, low miserable, pitiable'.28 However, he reserves his uttermost hatred for the Mimamsaka. In the YS he writes: vara- varakascarvako yo sau prakatanastikah / vedokti-tapasacchadmacchannam rakso na jaiminih // 29 Rather Carvaka who is worthy of pity and an open negativist than Jaimini, a demon, hidden under the disguise of an ascetic, mouthing the words of the Vedas.30 Last but not least, in his Trisasti-salaka-purusa-carita (Lives of Sixth-three Divine Personages), Hemacandra takes a fling at the materialists, presumably the Carvaka-s.31 Following the traditional mode of narrative found in some Buddhist and Jain tales,32 he also introduces a king whom his ministers, belonging to different philosophical persuations, try to persuade according to their

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138 JAIN JOURNAL : VOL-XXXVII, NO. 3 JAN 2003 philosophical inclinations. Sambhinnamati, a minister speaking in favour of materialism, accuses his fellow minister, Svayambuddha for upholding dharma, righteousness. Sambhinnamati's speech runs as follows: "Well said! Svayambuddha. You desire the Master's welfare, for intention is inferred from speech like food from vomiting. Only hereditary ministers like you, no others, speak thus for the pleasure of the Master who is always sincere and gracious. What teacher, harsh by nature, taught you, that you spoke thus to the king, like an untimely stroke of lightning? The Master is served here by attendants seeking pleasure themselves. Why should they say, 'Do not enjoy pleasures'? Abandoning pleasures of this world and striving for them in the next world is like licking the elbow, leaving what is to be licked in the hand. Dharma is said to have its fruit in the next world. That is very improbable. There is no next world from the very fact of the nonexistence of people for the next world. Consciousness arises from earth, water, fire, and air, like the power of wine itself from sugar, flour, water, etc. Certainly there is no soul apart from the body which will go to another world after it has left the body. Therefore, pleasure of the senses is to be constantly enjoyed without fear. One's own soul must not be deceived. Destruction of one's desires is foolishness. Dharma and non-dharma, obstacles to pleasure are not to be feared; since they indeed do not exist at all, like donkey's horns. What merit has been acquired by one stone that it is worshipped by bathing, ointment, wreaths, clothes, and ornaments? What evil has been acquired by another stone that it is polluted? If people are born and die according to karma, as a result of what karma do bubbles appear and disappear? Therefore, so long as consciousness exists, it acts, as it desires. Of consciousness that has perished, there is no further birth. "Whoever dies is born again,' that is mere talk with entirely inconclusive argument. Therefore, our Master should unhesitatingly enjoy himself with young women charming with beauty of form on a couch like sirisa petals. He should eat at will nectar-like food and drink. He is an enemy who hinders. Day and night, remain anointed with camphor, aloe, musk, sandal, etc., as if made of fragrance alone. O king, constantly look at whatever abounds in gardens, vehicles, people, picture galleries, etc., for the pleasure of the eyes. Day and night, O Master, have nectar for your ears with sounds of songs echoing with flutes, lutes, and drums. So long as one lives, let him live happily with pleasures of the senses. He should not trouble himself by religious actions. Where is the fruit of dharma and non-dharma?"33

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HEMACANDRA ON THE CARVAKA:ASTUDY: RAMKRISHNA BHATTACHARY 139 What is to be noted in this passage is the juxtaposition of crude hedonism and materialism. Some of the philosophical doctrines attributed to the Carvaka-s are also encountered here, e.g, 1. There is no next world. 2. Consciousness arises from four forms of matter. 3. There is no soul apart from the body. 4. There is no rebirth. 5. Religious duties are not to be performed. 34 Opponents of the Carvaka doctrine, whether a Vedantin like Sankaracarya (ninth century), Buddhists like Santaraksita and Kamalasila (eighth century), or a Jain like Prabhacandra (eleventh century), have controverted all this and quoted the relevant aphorisms from the now-lost Carvakasutra.35 However, none of them has called the Carvaka a hedonist or a eudaemonianist-not at least in the same vein as Hemacandra does. 36 In the brahminical tradition, writers like Krsnamisra (eleventh century) and Sriharsa (twelfth century) have echoed Hemacandra.37 Jayantabhatta in his allegorical play, gamadambara has tarred the Jain and Buddhist mendicants as well as a kapalika with the same brush. The Carvaka view represented by Beddhambhi, however, is not branded as hedonist Carvakas' opposition to all religious rites, it seems, has been misconstrued deliberately to suggest (as a reductio ad absurdum) that they preached a kind of 'eat drink and be merry' approach to life. The same kind of baseless charge has been brought against Epicurus (341-270 BCE). 39 He did preach that pleasure was the aim of life. But it was not sensual pleasure, it was intellectual pleasure that one derives from prudence. In a letter to Menoeceus, Epicurus wrote: When we say, then pleasure is the end and aim, we do not mean the pleasures of the prodigal or the pleasures of sunsuality, as we are understood to do by some through ignorance, prejudice or wilful misrepresentation. By pleasure we mean the absence of pain in the body and of trouble in the soul. It is not an unbroken succession of drinking bouts and of revelry, not sexual love, not the enjoyments of the fish and other delicacies of a luxurious table, which produce a pleasant life; it is sober reasoning,

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140 JAIN JOURNAL VOL-XXXVII, NO. 3 JAN 2003 searching out the grounds of every choice and avoidance, and banishing those beliefs through which the greatest tumults take possession of the soul. 40 Simon Blackburn has rightly noted: The aim of all philosophy is, however, to enable us to live well, which is not to live in the hedonistic trough the world Epicureanism now suggests, after centuries of propaganda against the system. Rather, practical wisdom, attained through philosophy, is needed to attain the pleasant life, which consists in a preponderence of katastematic pleasures, capable of indefinite prolongation, over merely kinematic or volatile sensory pleasures. 41 Hemacandra in his work was merely lanpooning the Carvaka. Svayambuddha, in his turn, sets out to refute the Carvaka system and speaks against sensual pleasures. His puritanism, however, is typical of the Jain attitude to life. Sambhinnamati's discourse ends with a rewritten version of a popular verse attributed to the Lokayatikas: yavajjivet sukha- jivet tavat vaisaikaih sukhaih / na tamyed dharma-karyaya dharmadharmaphala- kva tat || 42 In its earliest known form the verse runs as follows: yavaj jiva- sukha- jiven nasti mrtyor agocarah bhasmibhutasya santasya punaragamana- kutah // 43 While life is yours, live joyously; None can escape Death's searching eye: When once this frame of ours they burn. How shall it ever again return? 44 The verse evidently relates to the denial of the concept of rebirth. Some other writers, however, have made it appear as an encouragement to unrestrained hedonism. Hemacandra, too, shifts the emphasis from the issue of rebirth to that of dharma and non-dharma. To sum up: Hemacandra's stray remarks and comments on the Carvaka do not help us much in reconstructing the Carvaka system of philosophy which is known to us only through a few fragments. Some of these fragments, however, appear to be spurious. What is transparent is Hemacandra's all-out antipathy to the materialist system.

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HEMACANDRA ON THE CARVAKA: ASTUDY: RAMKRISHNA BHATTACHARY Here, too, there is a paradox. In his polemics against the Mimasaka, Hemacandra cites an anonymous verse, which is generally attributed to the Carvaka. The verse runs as follows: mrtanamapi jantunam yadi trptirbhavediha / nirvanasya pradipasya snehah sa-vardhayecchikam || 45 If (the sraddha ceremony) satisfies the dead beings here, then oil might increase the flame of an extinguished lamp. Mallisena also quotes this verse (with some variants) in his commentary on AYVD, v.11, which is devoted to controverting the Purva-Mima-sa doctrine enjoining hi-sa (ritual killing) : mrtanamapi jantunam sraddha, cet trptikaranam / tannirvanapradipasya snehah sa-vardhayecchikham // 46 141 If even to dead beings the Sraddha is the cause of satisfaction, Then oil might increase the flame of an extinguished lamp.47 Thomas notes that the verse "is clearly in the style of Carvaka comments; but in the Sarva-darsana-sa-graha, where the first line is given as such, the second line differs."48 The variant is insignificant: nirvanasya pradipasya for tannirvanapradipasya. But what is more significant is that while the second hemistich of the first line as quoted in YS-vytti differs from SDS (sraddha- cet trpti-karanam), the second line, however, is identical with what is found in SDS.49 But SDS is not the only source of this verse. It first occurs in Krsnamisra's allegorical play, PC.50 Sayana-Madhava might have taken the verse from this source inasmuch as the readings in both PC and SDS are identical. From whichever source Krsnamisra, Hemacandra and Mallisena might have got the verse, only Krsnamisra attributes it to the Carvaka whereas the Jain writers simply utilize it is order to assail Jaimini. Given Hemacandra's antipathy to the Carvaka-s it is difficult to believe that he did not know that the verse had been attributed to the Carvaka-s. Krsnamisra's attribution of the verse to the Carvaka-s in PC is then open to doubt. In fact, the verses at the end of SDS, Ch. I, might have been gathered from various sources, including the Buddhist and Jain ones, and then attributed to Brhaspati." But that is a different issue.

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142 NOTES AND REFERENCES 1. AC, 3.525-527. 2. The use of the word, yauga (one who studies or knows Yoga) in this sense (instead of referring to the Patanjala system of philosophy) is not unknown or unprecedented. See Tarkavagisa, Part 1, pp. xvii, 278-80. 3. JAIN JOURNAL VOL-XXXVII, NO. 3 JAN 2003 Not having access to Hemacandra's auto-commentary on AC, Colebrooke was mistaken in his interpretation of this passage. He said: "HEMACHANDRA... mentions and discriminates the various sects: viz. 1st, Arhatas, or Jainas, 2dly, Saugatas, or Bauddhas, and 3dly six philosophical schools, viz. 1st. Naiyayica; 2d. Yoga; 3d. CAPILAS [sic] Sanchya; 4th. Vaiseshica; 5th. Varhaspatya or Nastica, and 6th. Charvaca or Locayata." (Colebrooke, Vol. II, p. 219. The article was first published in The Asiatic Researdches, Vol. IX, 1807). Hemacandra, however, specifically explains that the schools, right from the Arhata are called tarkika (ete arhatadyah, tarkah prayojanamesa- tarkirkah). AC, p. 344. Colebrooke was presumably wrong in treating Yoga as a separate system and taking Barhaspatya and Carvaka as two distinct "sects". On this basis he concluded: "The two last (sc. his 5th and 6th) are reputed atheistical, as denying a future state and a providence. If those be omitted and the Mimansas (sic) inserted, we have the six schemes of philosophy familiar to the Indian circle of the sciences." (Ibid., p. 219) Apparently he had only the astika (affirmativist) systems in mind. Hemacandra, on the other hand, never mentions the Patanjala Yoga, and although he mentions Mima-sa and Vedanta elsewhere (e.g., AYVD, vv. 11-14), he does not do so in AC. 4. For different meanings of astika and nastika, see, besides the standard dictionaries, Hopkins, pp. 86-87. 5. NM, Ch. 1, part I, p. 9: vaisesikah punarasmadanuyayina evetyevamasya- janatasu prasiddhayamapi sat tarkyamidameva tarkanyayavistarasabdabhya- sastramuktam.

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HEMACANDRA ON THE CARVAKA: A STUDY: RAMKRISHNA BHATTACHARY 143 6. KM, Ch. 2, p. 191: dvidha anviksiki purvottarapaksabhyam, arhadbhadantadarsane lokayata - ca purvapaksah. sa-khya nyayavaisesikau cottarah, ta ime sat tarkah. 7. AC, 2.165 cd, p.107 : anviksiki tarkavidya mima-sa tu vicarana. 8. Thomas, p. 124 n3 on AYVD, v.20. 9. Hemacandra in fact devotes two separate verses, one to Jaimini (v.ll) and the other to Kumarila (v.12). 10. See P Pu, Srstikhanda, Ch. 13. Cf. Hariva-sa, Hariva-saparvan (vulgate edition), Ch. 28. The passage has been omitted in the critical edition (21.327, p.148). 11. SHVP, p. 740. 12. Hemacandra's auto-commentary (Bihadvrtti) on SHsA, ibid., 740. 13. Whitney, Rule 233a, p.80. Cf. Tarkavacaspati, sv. carvaka. 14. See Monier-Williams, s.v.caru. 15. Rayamukuta, Vol.2, p.269 (on Vanausadhivargah, 211) and n. 16. TRD, p. 300. I have quoted from the translation by Mrinal Kanti Gangopadhyaya in C/L, p. 267. 17. See Bhattacharya (1998b) and (2000c). 18. In his auto-commentary Hemacandra writes: paramanastika ityarthah (on YS, 2.37, f. 96b). 19. AYVD, v. 20. 20. Trans. Thomas, p. 126. 21. Ibid. 22. Ibid., pp. 126-27. As to the grammatical rule, cf. Panini, Ast, 4.4.60. However, Manu. 2.11: nastiko vedanindakah. Hemacandra explains the words, nastika, astika and daistika as follows: ete tadasyetyarthe ikananta nipatyante (Laghuvrtti on SHSA, 6.4.66). 23. Quoted in TSP, p. 528 (on TS, Ch. 18, v. 1481). 24. Quoted in SVR, pp. 265-66. 25. NM, Ch.2, Part 1, p.184. 26. Ibid. 27. Ratnaprabha on PNTA, p. 540 ; TRD, p.306 (on SDSam, v.83), C/L, p.273 ; Sanghvi, ASILM, p. 4. 28. See Monier-Williams, S.V. varaka.

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144 JAIN JOURNAL : VOL-XXXVII, NO. 3 JAN 2003 . 29. YS, 2. 38, f.96b. Cf.YS, 3.10 : na janati para- sva- va madyaccalitacetanah/ svamiyati varakah sva- svamina- kinkariyati // (f.2576) Jayantabhatta, too, employs the same derogatory adjective, varakah to the Carvaka-s. See NM, Ch.3, Part 1, p. 299. Di 30. In his auto-commentary, Hemacandra explains varaka as one who is to be pitied because of his lack of pride (dambharahitatvad anukampyah), f.97a. Elsewhere, too (e.g., on YS, 3.10), he says, a varaka is one who is worthy of pity because of his lack of consciousness (varakscaitanyahinatvadanukampaniyah, f.258a) 31. TSPC, I. 325-45. 32. Cf. Sak, JM, UBHPK, YTC. 33. Trans. Helen M. Johnson, Vol. 1, pp. 37-38. 34. For the Carvaka fragments, see Namai, pp. 39-44 and Ramkrishna Bhattacharya (2002), pp. 1-44. 35. See SBh on BS, 1.1.1, 2.2.2, 3.3.53-54; TS, Ch. 22 and TSP; PKM, pp. 48-49, 110-21, 177-80; NKC, 3.7, pp. 341 ff. 36. As against the widely prevalent notion that the Carvaka-s were gross hedonists, Richard Garbe (ERE, Vol.8, p. 138) and M. Hiriyanna (1932, p. 195) expressed their doubts, but writers of modern textbooks and handbooks of Indian philosopohy prefer to pepetuate the unsupported notion propagated by the opponents of the Carvaka, mostly through poems and plays like PC, Act 2, NC, 17. 58-59, 69, 70. 37. See Ramkrishna Bhattacharya (1999b) and (2002a) for further details. 38. In AD, Act 1, both a Buddhist and a Jain monk are portrayed as despicable sensualists, but Carvaka is spared. In Act 3 he is represented as a sober philosopher with whom the astika-s are engaged in a prolonged debate. 39. Epicurus has been maligned as a gross sensualist as early as the first century BCE in a poem by Horace (Epistles, 1.4.14-16). Horace

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HEMACANDRA ON THE CARVAKA:A STUDY: RAMKRISHNA BHATTACHARY 145 invites Tibullus, his melancholic friend, to visit him at his farm: "As for me, when you want to laugh you will find me in fine fettle, fat and sliek, a hog from Epicurus' herd (epicuri de grege porcum)". (pp. 276-77). Cf. modern English words, "epicure' and 'epicurean' used to suggest "person with refined taste in food and drink" and "person fond of pleasure and luxury" respectively (as glossed in the Little Oxford Dictionary). 40. In Diogenes Laertius, 10.131-32, Vol. 2, p. 657. 41. Blackburn, p.122. 42. TSPC, 1.245, p.12. 43. VDMP, I. 108, 18cd-19ab, f. 70a; TSP, p.17, NM, Ch.7, Part 2, p.257 and SDS, p.3. 44. Trans. E.B. Cowell. For a detailed discussion of the many variants of this verse, see Ramkrishna Bhattachrya (1996b). 45. YS, f. 98b (on 2.47). 46. SVM, p.69. 47. Trans. Thomas. p. 69. 48. Thomas, p. 69 n36. 49. SDS (BORI ed.), p.13, v.4. It is, however, possible that Thomas used the BI ed. or the Anandasrma ed. of SDS (or any of their verbatim reprints) in which the second line of the verse runs as follows: gacchatamiha jantuna- vyartha- patheyakalpanam In later editions (e.g., BORI ed.), this is the first line of another additional verse (v.5). (Joshi prints the text of SDS, Ch 1, from the BORI ed. but retains the trans. by Cowell who followed the BI ed. and so had no access to this verse). Hemacandra and Mallisena, however, seem to have got the verse in question from two different sources. 50. PC, Act 2, v. 21, p. 40. Acknowledgements : Rinku Chaudhuri, Pradyut Datta, Siddhartha Datta WORKS CITED ABORI Annals of the Bhandarkar Oriental Research Institute, Poona.

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JAIN JOURNAL : VOL-XXXVII, NO. 3 JAN 2003 Hemacandra. Abhidhanacintamanih with an autocommentary. Ed. Hargovindas-Behechardas. Bhavangar : N.L. Vakil. Veer era 2441. Jayantabhatta. Agamadambara. Ed. V. Raghavan and Anantalal Thakur. Darbhanga : Mithila Institute, 1954. Astadhyayi of Panini. Ed. Sumitra M. Katre. Delhi, etc : MLBD, 1989. Ast AYVD Hemacandra. Anyayogavyavaccheda-dvatri-sika with Mallisena's Syadvadamanjari. Ed. A. B. Dhruba. Poona : Bhandarkar Oriental Research Institute, 1933. The Flower spray of the Quodammodo Doctrine. F.W. Thomas. Delhi, etc.: MLBD, 1968. AYVD (trans.) Bhattacharya "inam krtva ghrtan pibet, Who said this ?' JICPR, Vol. Ramkrishna XIV No.I, September-December, 1996, pp.170-174. (1996b) (1998b) (1999) (2000c) "On Lokayata and Lokayatana in Buddhist Sanskrit". ABORI, LXXIX, 1998, pp. 231-235. "What did the Carvakas mean by "sukham jivet?" IS, Vol. 11, No. 12, 1999. "The Significance of Lokayata in Pali", JDPCU, 10 : 2000, pp. 39-46. "Carvaka Fragments : A New Collection", JIP, 00 : 2002, pp. 1-44 (forthcoming). Bibliotheca Indica, Calcutta : The Asiatic Society. (20002d) BI Blackburn, Simon BORI The Oxford Dictionary of Philosophy. Oxford, New York: Oxford University Press, 1994. Bhandarkar Oriental Research Institute, Poona. Chattopadhyaya, Debiprasad and Mrinalkanti Gangopadhyaya (eds). Carvaka / Lokayata. CL

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HEMACANDRA ON THE CARVAKA: A STUDY: RAMKRISHNA BHATTACHARY H.T Diogenes Laerteus Epistles ERE Hiriyanna (1932) Hopkins, E. Washburn HV IS JDPCU JICPR JIP JJ JM KM Calcutta: Rddhi India, 1990.Colebrooke, Miscellaneous Essays. Vols. 1 and 2, London: Wm. H. Allen and Co. 1837. Lives of Eminent Philosophers. Vol.2. London: William Heinemann, 1925. : 147 Horace. Trans. H. Ruston Fairclough. London William Heinemann, 1926. Encyclopedia of Religion and Ethics. Ed. James Hastings. Edinburg T & T Clerk, 1953 (first pub, 1915). M. Hiriyanna. Outlines of Indian Philosophy. Bombay: George Allen & Unwin (India), 1973 (first pub. 1932). The Great Epic of India (1910). Delhi: MLBD, 1993. Hariva-sa. Critical Edition. Ed. P.L. Vaidya. Poona: BORI, 1969. Vulgate Edition. Ed. Pancanana Tarkaratna. Kalikata : Vangavasi, 1312 BS; Kalikata: Aryyasastra, 1975-77. Indian Skeptic, Podanur (Tamil Nadu). Journal of the Department of Pali, Calcutta University. Journal of Indian Council of Philosophical Research, New Delhi. Journal of Indian Philosophy, Dordrecht. Jain Journal, Kolkata. Aryasura. Jatakamala. Ed. P.L. Vaidya. Darbhanga : The Mithila Institute, 1959. Kavyamima-sa by Rajasekhara in Nagendranath Chakraborty (ed.), Rajasekhara o Kavyamima-sa. Santiniketan : Visvabharati, 1368 BS [1960]

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148 JAIN JOURNAL : VOL-XXXVII, NO. 3 JAN 2003 Manu MLBD MonierWilliams, Monier NKC Manusmoti. Ed. J.H.Dave. Bombay: Bharatiya Vidya Bhavan. 1972-84. Motilal Banarsidass. A Sanskrit-English Dictionary (1899). Delhi : Orient Publishers, n.d. Prabhacandra. Nyaya-kumuda-candra. Ed. Mahendra Kumara Nyayasastri, Bombay : Manikchandra Digambar Jain Series, 1938. Jayantabhatta. Nyayamanjari. Parts 1-3. Ed. Gaurinatha Sastri. Varana.si : Sampurnanand Sanskrit NM Visvavidyalaya, 1982-84 (Cakradhara's Granthibhanga commentary is also printed along with the text). "A Survey of Barhaspatya Philosophy". Indological Review (Kyoto), No.2, 1976, pp. 29-74. Namai, Mamoru (1976) PC Krsnamisra. Prabodhacandrodaya. Ed. Sita Krishna Nambiar. Delhi: Motilal Banarsidass, 1971. PKM PM P Pu Prabhacandra. Prameya-kamala-martanda. Ed. Mahendra Kumar. Mumbai : Nirnaysagar Press, 1941. Hemacandra. Pramana-mimasa. Ed. Sukhlalji Sanghavi. Ahmedabad-Calcutta: Singhi Jain Series, 1939. Padma Purana, Ssstikhanda. Ed. Pancanana Tarkaratna. Kalikata : Vangavasi, 1310 Bengali Sal (= 1893-94 CE); Poona : Anandashrama, 1893-94. Commentary on Vadi Devasuri's Pramananayatattvalokala-kara. Eng. trans. and comm. by Dr. Hari Satya Bhattacharya. Bombay: Jain Sahitya Vikas Mandal, 1967. Padacandrika (Commentary on the Amarakosa). Ed. Kali Kumar Dutta Sastri. Vols. 1-3. Calcutta; Sanskrit College, 1966, 1973, 1978. Ratnaprabha Rayamukuta

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SDS HEMACANDRA ON THE CARVAKA:ASTUDY: RAMKRISHNA BHATTACHARY 149 SaK Haribhadra. Samaraicca Kaha. Ed. H. Jacobi. Calcutta: The Asiatic Society of Bengal, 1926. Sayana-Madhava. Sarvadarsanasa-graha. Ed. Vasudeva Shastri Abhyankar. Poona : BORI, 1978 (first published 1924). Trans. E.B. Cowell & A.E. Gough. Ed. K.L. Joshi. Ahmedabad-Delhi : Parimal Publications, 1981. SDS Ed. Hari Narayan Apte. Poona : Anandasrama, 1906. (Anandasrama) SDS (BI) Ed. Iswarachandra Vidyasagara. Calcutta : The Asiatic Society. Bibliotheca Indica. 1853-58. (reprinted in 1986). SHVP Hemacandra Srisiddhahaimavrhatprakriya (Mahavvakarana). Contains SHSA with the autocommentary, Brhadvrtti and Unadisutra. Ed. G.M. Sastri. Ahmedabad, n.d. SHSA Hemacandra. Srisiddhahemacandrasabdanusasanam with the auto-commentary, Laghuvrtti. Ed. Muni Himanshuvijaya. Ahmedabad : Sheth Anandjit Kalyanji, 1935. Sman Mallisena. Syadvadamanjari. See AYVD. SVR Vadidevasuri. Syadvadaratnakara. Ed. Motilal Ladhaji Osval. Delhi : Bhartiya Book Corporation. 1988. Tarkavagisa. Nyaya Darsana o Vatsyayana Bhasya (in Bengali). Phanibhusana Parts 1-5 (1324-36 BS). Calcutta : West Bengal State Book Board, 1981-89. Tarkavacaspati, Vacaspatyam. Varanasi : Chowkhamba Sanskrit Taranatha Series Office, 1962 repint. Bhattacaryya TRD TS Tarkarahasyadipika by Gunaratna. Ed. Luigi Suali. Calcutta: The Asiatic Society, 1905-14. santaraksita. Tattvasangraha, Ed. Dwarikdas Shastri. Varanasi : Bauddha Bharati, 1968, 1981.

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150 JAIN JOURNAL : VOL-XXXVII, NO. 3 JAN 2003 TSP Kamalasila. Tattvasangrahapanjika. See TS. TSPC Hemacandra. Trisasti-salaka-purusa-carita. Ed. Muni Caranavijaya. Bhavnagar (Kathiawad) : Sri Jaina Atmananda Sabha. 1936. TSPC Helen M. Johnson. Baroda : Oriental Institute, (trans.) Vol.I, 1931. UK Siddharsi. Upamiti-bhava-prapanca Katha. Ed. Peter Peterson and Hermann Jacobi. Calcutta: The Asiatic Society, 1901-14. US Hemacandra. Unadisutra. See SHBP. VDMP Visnudharmottara Mahapurana. Bombay : Ksemaraja Srikrsnadasa, Saka 1834. Whitney Sanskrit Grammar (1879, 18892). Cambridge, Mass.: W.D. Harvard University Press, 1955. Hemacandra. Yogasastram (with auto-commentary). Bhavnagar : Srijainadharma Pracarasabha, 1926. Yasastilakacampu by Somadevasuri. Ed. Mn. Pandit Sivadatta and V.L. Panasikar. Bombay: Nirnay Sagar Prakashan, 1916. YS POSTSCRIPT In certain editions of AC (e.g., Kalivara Vedantavagisa ed., Kalikata, 1284 BS and Narayanacandra Bhattacaryya ed., Kalikata, 1314 BS) there is an additional (seventh), Kanda named Siloncha (residue). A verse in this Kanda runs as follows: vaisesike kanado pi jaino naikantavadyapi / carvake (a)laukayatikah kssiprasi tamityapi // In all probability the whole seventh Kanda is a later addition. The verse quoted above, in any case, adds nothing new to what has been said in AC, 3. 525-27.

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MAHAMANDALESVARA BUTUGA: A PROFILE PROF. HAMPA NAGARAJAIAH "When the Rastrakutas became the overall suzerians of Karnatadesa, prominent princely family of the Gangas, who were already ruling for over four hundred years, came under their sway. While examining the position of the Gangas in the age of the Rastrakutas, leaving aside their early and later history, it becomes clear that they were accorded far higher rank among all the vassals of the imperial Rastrakutas. Inscriptions have extolled the cordial and cordial relationship that prevailed between the Gangas and their overlords, demonstrated by other literary records". (Infra) "Gangavadi-96,000 had included many minor sub-divisions like Gangasa sira, Punnadu-6000, Konganadu-8000, Male-1000, Mandali-1000, Kolara-300, Edenadu-70, Aridalike 70, Beddoregere-70, Nirgunda-300, Serenadu, Bayalnadu, etc. Geographical boundaries of Gangavadi (Sannavati Sahasra, Srirajya, Gangasasira - are other variants): Marandale to the North, Tondainadu to the East, Ceranadu and the sea to the West, and Kongunadu to the South. Therefore, the modern Kolar, Mandya, Mysore, Bangalore, Cikkamagalur, and some parts of Shimoga formed Gangavadi-96,000. In addition to this, during the period of the last phase of the Rastrakutas, Butuga and his son Marasimha-II, ruled Puligere-300, Bel vola-300 Banavase-12,000, Kisukadu-70 and Bagenadu-70" [Hampa Nagarajaiah: A History of the Rastrakutas of Malkhed, and Jainism : 2000 : 57-58). The expansion of the Rastrakuta influences to the peripheral regions of Tamilnadu, Andhra Pradesh, Kerala and Maharashtra, were guided, among other considerations by the brave Jaina Dukes and Governors, who were highly loyal to their overlords, Emperor Krsna's ambition and drive for fresh territories had made him indulge in sangunary wars, and met with success in his chase and power politics. Martial might of Butuga and his son Marasimha, laid a robust foundation that could sustain the monarchy. Krsna-III, with the stout shoulders of Butuga and Marasimha successfully vaquished the rebellions and uncontrollably ambitius vassals. This paper is an earnest attempt to reconstruct the life and accomplishments of Butuga based on inscriptional evidences. Though he is referred, with

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152 JAIN JOURNAL: VOL-XXXVII, NO. 3 JAN 2003 other variants of Bhutuga, Butayya, Butuga Permmadi and Butugendra, he is more popularly known as Butuga. Butuga (C.E. 936-61) sat on the lion-throne of the Gangavadi for nearly twenty-six years, and ably projected himself as the dominant figure of a vast province, its axis and pillar of its support. It was an uninhibited show of political maturity, ab initio to ad finem. He maintained the momentum throughout his rule, despite frequent setback which he shrewdly manoeuvred. Butuga's spectacular achievements were not confined only to the battle ground. A number of epigraphs articulate the macroregion of distinctive and homogenous cultural quality of Butuga's attainment Butuga, the youngest of the three sons of Komaravedanga Ereganga (886-920) alias Ereyappa, is, may be, the cream de lara of the Ganga kings. Biravedanga Narasimha (920-33), the eldest son of Ereganga and the eldest brother of Butuga, succeeded, his father. He had defeated Anniga of Nolamba dynasty in the battle at Kottamangala. But he could not rule for a longer period. Obviously, Racamalla-III (933-36), the second son of Ereganga and the elder brother of Butuga, succeeded to the Ganga throne. The days were so bad to him that he had to encounter adversity. Since he was not favourable to the Rastrakuta suzerinty, he had the wrath of his sovereign, on one side. On the other hand, he had to confront the Nolambas, his powerful foe. Racamalla, literally sandwitched between the Rastrakutas and the Nolambas, was in a dilemma. Intreipid Butuga ceased the opportunity to usurp the Ganga throne. Krsna (939-67), his brother-in-law and emperor, extended military support to Butuga. Clamoured for full political power and in the deadly feud, Butuga did not hesitate to kill Racamalla, his own brother. As the adage goes, all is fair in love and war! The incident brought the brothers-in-law nearer. The bondage between the Rastrakutas and the Gangas was further cemented. Dauntless Butuga, inspired and more obliged than before, spontaneously extended full support and participated in many of the wars waged by Krsna. When the latter was away on his northern conquest, king Lalleya, a feudatory, taking the advantage of the straits, revolted against the Rastrakuta Krsna was far away from the metropolis, fighting the foes elsewhere. Butuga, not waiting for his overlord, jumped in the fray, as though eager to clear the obligation to his master. He crushed a heavy defeat on Lalleya by

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PROF. HAMPA NAGARAJAIAH: MAHAMANDALESVARA BUTUGA: A PROFILE 153 extorting his white parasol, and saved the Rastrakuta monarchy from humiliation. The spree of war continued. The terrible war between the Rastrakutas and their arch enemy the Colas recurred. The mighty quadripartite army with the musk elephants with their flowing rutliquid, the shining weapons, the neighing horses and the swift chariot division of the Rastrakutas and the Gargas attacked impetuously on the four-membered Cola army. The fierce and decisive battle at Takkolam in the year C.E.949, provided a rare opportunity for Butuga to prove his prowess and dexterity. He fought ferociously, stabbed and killed Rajaditya, the Cola prince. This he did on the howdah which itself became the battle field. The brave Manalera of the Sagara family, sub-ordinate of Butuga, exhibited another greater feat on the same battle field. He struck, like a lion, the forehead of the mighty elephant that was called "The fortress of the Cola', that it burst open. As a reward for his heroism, Manalera got Kali, the good hound known for its courage, from his overlord Krsna. Besides, from Butuga, his immediate master, Manalera got the possession of Atakur-12 and the village Kadiyur situated in Belvola300 province. Krsna, pleased with the valour of his Fidus Achates, placed Butuga incharge of the Banavase-12,000, in addition to the Governorship of Puligere-300, Bel vola-300 (together the SixHundred), Kisukadu-70 and Bagenadu-70 principalities. On his way back from the victorious march against the Colas, Butuga defeated the adversary fiefs and annexed their regions, which enhanced his status. The sweeping conquests of Butuga extended and strengthened the boundaries of the kingdom. Butuga had bequeathed his skill in the war craft from his father Ereganga alias Ereyappa Nitimarga who had the gallantry and experience of many successive battles. He had slain the Nolamba king Mahendra and thus earned the cognomen of Mahendrantaka. Ereyappa, husband of Jakambe, daughter of Nijagali, a scion of the Calukyas, had superseded the forts of Sururu, Nadugani, Midige, Sulisailendra, Tipperu and Penjeru. Ereyappa had many other titles, such as, Garga Cakrayudhanika, Garigarjuna Talaprahari, Sangararjuna, Pratirupa Sudraka, Srirupa Kandarpa. These appellations establish that Ereyappa was a king, preeminently excellent. Poet AdiGunavarma his protege, had authored Sudraka and Harivamsa' two epics of historical importance in Kannada.

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154 JAIN JOURNAL : VOL-XXXVII, NO. 3 JAN 2003 The Kudaluru charter narrates at length that Butuga acquired abundant opulence by the strength of his strong shoulders. After vanquishing Lalleya, Butuga extorted elephants, horses, treasury and similar valuables which in turn made over to his over lord Krsna. Butuga embarked on career of coquest, heralded lustrous epoch and retrived the lost glory of the Gangas. He spread carnage wherever he lead his army. He killed Kakkaraja, chief of Acalapura, and defeated Dantivarma of Banavasi and Ajavarma of the Santaras. Continuing his triumphant march, he defeated Rajaditya and made Emaganduga to flee from his province. He burnt the Forts of Tanjapuri and Nalkote, and presented the excellent elephants, horses, and abundant riches to his emperor. He had also defeated the Pandyas, fought against the Nolambas and against Gunaga Vijayaditya, king of the Vengi Calukyas. Details of the total territories held by Butuga, mentioned earlier, require a further clarification. The Naregal epigraph states that Butayya, as Governor, was holding charges of Gangavadi extending as far as Peldore, i.e., the river Tungabhadra in this context (and not Krsna). The area was further extended at the time of Atakur inscription, dated 949, which states that he was governing Gangavadi-96,000 and in addition to that the other provinces of Banavase-12,000, the Belvola300, the Purigere-300, the Kisukadu-70 and the Bagenadu-70. Therefore, Krsna must have confirmed once again the above provinces, out of which on the Banavase-12,000 was added afresh. After the demise of Narasimha, the eldest of the three brothers, Rac(j)amalla had inherited the office of the Governorship of Gangavali, as an hereditary rank. Butuga, not waiting for his turn to come, hurried the process and eliminated his elder brother to become the Governor of his ancestral Gangavadi. This he achieved in C.E. 939. How Butuga engrafted himself on the lion throne needs additional explanation. In the changed political scenario, Butuga, having acquired his forefather's political wisdom, pondered that he deserved a chance to get himself enthroned. Proj cting himself as the only virile heir to the coveted Ganga throne, he acted briskly. Historical documents indicating growing fissures between brothers are not lacking. Albeit, after matrimonial alliance with the imperial Rastrakuta house, his splendour and prosperity increased by leaps and bounds. Newly crowned as emperor, Krsna was bent on elevating the status of Butuga, his brother-in-law. Their cordiality reached its fame and Krsna openly

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PROF. HAMPA NAGARAJATAH: MAHAMANDALESVARA BUTUGA: A PROFILE 155 publicized his leaning towards Butuga. Krsna was brimming with vaulting ambition and Butuga also had soaring ambition. Kings of great aspirations, having noticed a common cause, struck a deal that cleared the clouds dogging the political relations. Glued with connubial relationship, Butuga had no regrets in extending unconditional support to perpetuate the Rastrakuta suzerainty. The hegemony turned out to be a blessing to Butuga. Krsna has more intimacy with and affection for the Gangas. His attachment to the members of the family of Butuga, Paramajina, passionate Jaina votary, is recorded in many epigraphs. The extraordinary position that Butuga enjoyed is mirrored in the biruda Jayaduttaranga, 'an arch of victory', Ganga Gargeya, 'Bhisma among the Gangas', Narayana, Narayana among the Gangas'etc. He attained the highest position in the official hierarchy and became a full fledged Mahamandalesvara among the other coeval provincial Mandalikas and Samantas. He was entitled to the five drums. He was the first Duke to be allowed to sit by the side of the emperor, an unparalleled act of historical incident bequeathed on Butuga. An inscription from Hombuja (EC. VIII (BLR) Nagara. 35.C.E. 1077] furnishes a rare incident of historical importance: "Butuga was extended paramount position and exalted honour which was equalled by a similar treatment meted out to another Jaina feudatory after a time gap of more than a century. Nanni-Santara, who had Govindara as his first name, Duke of Santaligenadu, gained greater distinction than even Butuga. Vikrmaditya VI (1076-1125) came halfway to meet Nanni-Santara, and giving him half the seat on his metal throne, the Calukya emperor placed the valiant vassal at his side" [Hampa Nagarajaiah : Santararu : Ondu Adhyayana : 1997 : 65-66). Fate had its own course. Who could prevent him when the kingship was writ large in his forehead! Butuga was chief of the Six-Hundred, plus Kisukadu and Bagenadu from C.E. 938, which had come to him as matrimonial gift. Now by taking possession of the Gangavadi territory, virtually he had earned his patrimonial status. Later in 949, as a reward for his bravery, he was awarded the stewardship of Banavase-12,000. This apart, Butuga was also chief of the Masavadi-140 Kukkanur-30 and Kelavadi300 kampanas for a brief period between 940 and 942. More often, Belvola-300 and Puligere-300 are coupled together in the phrase - the two (provinces together forming) Six-Hundred'. Thus, Butuga had in his control the government of a very vast area, almost covering the southern Karnataka, from river Tungabhadra to river Kaveri.

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156 JAIN JOURNAL : VOL-XXXVII, NO. 3 JAN 2003 While appreciating the peerless position of Butuga in the officialdom of Mahamandalesvaras, it would be all the more apt to understand the choice, scope and relationship of the Mahamandalesvara, and his overlord. The emperor / king used to ponder over the appointment of his subordinates the Dukes and Governors, the ministers and army chiefs. Lots of calculation and political wheeling-dealing would work to find out the faithful followers The Mandalikas, Samantas, ministers and generals, and even the Royalmerchants (Raja-sresthins) were expected to be not merely loyal and capable, but to be an avuncular and majestic figure befitting their status. Traditionally the legal heir/successor of the concerned family, like the son and grandson would enjoy the position of his elders. But, exceptions were not lacking. Being the executive, he should be able to zealously guard the interest of the State. It is very difficult to determine the extent of freedom that the provincial Governors were allowed to exercise. They were usually cut and pruned by their overlords. Generally they had no independent power except to act on the advice of the king. Yet to be either hyperactive or mere a cipher mostly depended on their might and cordial relationship. To look beyond the political arena, it was a must that the subordinates holding the high office should not covet the post for mere power and pelf. Looking beyond the political spectrum does not mean that he be an apolitical. It only suggests that he should envisage the cultural needs of the time. He must be a dynamic visionary, a person of sterling character and integrity, a self-made person and active in public life too. The monarch has the right to be informed on all matters, and the incharge officials were required to be watchful on the region they were placed in-charge. Contemplating on these aspects, if we look at the accomplishments of Mahamandalesvara Butuga, the role he played in the history of the Rastrakutas is astounding. The perks of being the Mandalika are not less. He has to attend to the needs of his subjects, sometimes even risking his time and money. Viceroys like Tailapa and Bijjana, motivated by politically malafide intentions, lead the army against their own monarchs and usurped the kingdoms. Therefore, the imperial presence, supported by a strong army was required to bring such a recalcitrant viceroy to his senses. In fact Butuga was deputed to bring to book such viceroys. Contemporary epigraphs establish that Butuga had five consorts. He had married Revaka, the daughter of Baddega (deva) alias

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PROF. HAMPA NAGARAJAIAH: MAHAMANDALESVARA BUTUGA: A PROFILE 157 Amoghavarsa - III, king of Dahala province, at a place called Tripuri, in C. E. 938. After the death of Baddega, Butuga conquered Dahala from Lalleya, on behalf of his liegelord, Krsna. Revaka (Revakka) the Rastrakuta princess, and elder sister of Krsna, is frequently mentioned as Revakanimmadi, named after her great grandmother. She also had the title of Cagavedangi, 'excellent in giving gifts'. Divalamba was Butuga's eldest consort, whom he had married before C.E. 938, and an inscription refers to her as 'svakiyapriya Divalamba'(I.A. Vol. III. p. 184, C. E. 938). She had constructed a Basadi at Sudi and Butuga donated land in C. E. 938. His two other spouses are Kallabba and Padmabbarasi who had Padmavati as her first name. Padmabbe of Konguladesa commissioned one of the largest Jaina fanes of the Rastrakuta con at Naregal (Hampa Nagarajaiah : 2000:222) in C. E. 950. Her daughter, Bijjambadevi had married Hariga. Revakanimmadi, Padmabbarasi and Bijjamba alias Bijjabbarasi, desciple of Sridharadeva, died at Koppala. Kallabba, another wife of Butuga, was daughter of Simhavarma, scion of Calukyas. Her son Marasimha endowed Kadala in Kongalnad to the Jaina shrine founded by his mother, in 962. Elacarya of Sursthagana was the donee. This sanctuary was adorned with mural painting, Paramabbe, fifth wife of Butuga, was ruling the subdivision of Kurugallu, now in Periyapatna Taluk of Mysore Dt. Pambabbe, elder sister of Butuga, and senior consort of Padis Dorapayya, took the veil. Her mother superior was Nanabbekanti who was herself a pupil of Arhanandi Panditadeva. A very austere Jaina nun Pambabbe performed penance for thirty years and expired in 971 at Kadur. Koppala, also known as Adi-Mahatirtha, an ancient Jaina seat of pilgrimage, only next to Shravanabelagola, turned out to be the choice place for the members of Butuga's family. According to the ltagi (Raichur Dt, Yelburga Tk) inscription, Butuga worshipped the holy place of Kopana-tirtha on 25-02-940. As stated before, two of his queen consorts, Padmabbarasi and Revakanimmadi reached Kopana-tirtha, accepted the vow of sallekhana of voluntarily inviting death. Padmabbarasi died on 03-12-973, and her preceptor Maladharideva administered the rite of sallekhana. Two daughters of Butuga, Kundanarasi and Bijjabbarasi, also courted death with equanimity by abstinence from all kinds of food, at the holy centre of Koppala. * The Gargas are known to be great patrons of art, architecture and literature. Butuga , and his sons and daughters, commissioned several temples of all faiths, including shrines of their own faith. To commemorate his victory in the Takkola battle, Permmadi Basadi was

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158 JAIN JOURNAL : VOL-XXXVII, NO. 3 JAN 2003 built at Puligere, modern Laksmesvara in 950. This house of worship was renovated in 1065 by Bhuvanaikamalla, and was once again richly endowed with additional donations by Jayakesi of the Manalera family, in 1074, Jayaduttaranga Permmadi Butuga caused to be made a Jinendra Mandira in 961 at Annigere. Later this place of worship received further grants by the Calukyas in 1071-72. The eldest son of Butuga, prince Marul a who had the epithet of Puniseya Ganga, had married Bijjabbe, daughter of Krsna-III, the Rastrakuta emperor. Marul adeva alias Arumolideva had a number of titles : Ganga Martanda, Ganga Cakrayudha, Kamada (which his grand father Ereyappa had also possessed), Kaliyuga Bhima and Kirtimanobhava. As a special and extraordinary marriage gift, the Rastrakuta monarch and his father-in-law had honoured with Marul a Madanavatara, a unique parasol. As Yuvaraja, heir apparent, Marul a succeeded to the Gan ga throne in 961, but soon died a premature death in 963. The valiant Marasimha (963-73) succeeded Maruladeva. Krsna, the Rastrakuta Badshah, attended the coronation and crowned Marasimha as the Duke of Gangavadi. Marasimha reciprocated his allegiance to his overlord and immediately swung into action by waging very successful battles in the North, to conquer Asvapati of Gurjararajya. Marasimha was befittingly rewarded with the biruda Gurjararaja. The word Gurjar, the original home of the Pratiharas, had Bhillmal and Jalore as its centre. Gurjara implies geographical territory and not any caste or clan. Gurjaradesa had included parts of both Gujarat and Rajasthan. First it came under the sway of the Rastrakutas and later the Calukyas of Kalyana. It was during the expedition under the leadership of Marasimha that the Zura inscription was installed. The death of Marasimha created a vacuum in the royal house of the Gangas. The later Gangas had only the nostalgic memories of the good old days of pomp and splendour, of the reign of Butuga and Marasimha. Butuga, like his father Ereyappa, was 'a bee at the pair of the lotus feet of the adorable Arhat'. He was himself a cognoscente of Jaina canonical literature. Inscriptions bear ample testimony to the continued prominence and popularity of Jaina Order in this epoch. He heralded a significant contribution to the socio-cultural and literary heritage by producing a vast body of learned works on varied subjects in the language of the people. The art and architecture patronised by Butuga,

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PROF. HAMPA NAGARAJAIAH: MAHAMANDALESVARA BUTUGA: A PROFILE 159 his consorts, sons and daughters, and credeti for the sustenance of the Jaina Sangha, reached its culmination. Butuga and his pedigree exemplify that wealth and power must be used for public good. The edicts of Butuga are invaluable and provide rare information of socio-historical importance. They facilitate the reconstruction of the political, cultural and religious history of the Gangas and Karnataka. He was a great warrior of many successful battles, but at the same time Butuga was religious, more oriented towards Jainism. BIBLIOGRAPHY Desai, P. B. : Jainism in South India and Some Jaina Epigraphs, Solapur, 1957 Fleet, J. F. : Dynasties of Karnataka Krishna Rao, M. A. : The Gangas of Talkad, Madras, 1936 Nagarajaiah, Hampa : 1. Santararu : Ondu Adhyayana, Hombuja, 1997 2. Candrakoae, Hampi, 1997 3. Koppala Sasanagalu, Mysore, 1998 4. The Early Ganga Monarchy and Jainism, Bangalore, 1999 5. Jaina Corpus of Koppala Inscriptions X Rayed, Bangalore, 1999 6. The Later Gangas : Mandali-Thousand, Bangalore, 1999 7. A History of the Rastrakuta of Mal khed and Jainism, Bangalore, 2000 Ramesh, K.V. (ed) : Inscriptions of the Western Gangas, New Delhi, 1984 Rice, B.L. : Mysore and Coorg from Inscriptions, London, 1909 Sampath, M. D. : Itagi Inscription of Kannaradeva,-In-Hemakuta, Delhi, 2001 Sarma, I. K. : Temples of the Gangas of Talkad, Delhi, 1992 Sheik Ali, B : History of Western Gangas, Mysore, 1976 Srikanta Sastry, S : Early Gangas of Talkad, Mysore, 1952

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160 INDIAN ANTIQUARY JAIN JOURNAL VOL-XXXVII, NO. 3 JAN 2003 Important Inscriptions Referred Vol III, p. 184, C.E. 938 Vol VI, p. 71 Vol XII. pp. 270 ff Vol VII. pp. 101 ff AR EP. 1926-27, Appendix No. A - 182 1969-70, Nos. 4 and 5, C. E. 968-69 1955-56, Appendix-B, No. 209, C.E. 940 ARISE 1934-35, No. A-23 EPIGRAPHIA CARNATICA VOLUMES Vol II (R) No. 65 (59) C. E. 974. p. 23 Vol IV (R) Hunsur 28, C. 10th century, Kuragallu p. 523 Vol V(R) T. N. No. 270 and 272, C. 9th century, pp. 654, 649 Vol VII, (BLR), Nagara 35, C. E. 1077, Hombuja Vol IX (R) Belur 388, C.E. 954, Bastihalli ibid, Belur 551, C. E. 971, p. 480 ibid, Shikaripura 31, C.E. 971, Ballu EPIGRAPHIA INDICA Vol II. pp. 168-72, C.E. 949, Atakur Vol IV. pp. 351-52, C.E. 975 Hebba!. Vol V. p. 191. ff. C.E. 940, Deoli Plates Vol VI p. 50. C.E. 949 Vol VI. p. 71 and 259 Vol XV. No. 23, C.E. 1071-72, pp. 337-48 Vol XXIV, No. 12 C.E. 972, pp. 59-62 Vol XXXIV, pp. 61, ft, Kadalur Vol. XXXVI. No. 13, pp. 97-110, C.E. 962 Kadalur

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161 PROF. HAMPA NAGARAJAIAH: MAHAMANDALESVARA BUTUGA: A PROFILE INSCRIPTION OF WESTERN GANGAS No. 138, C.E. 962-63, pp. 446-47 No. 139, C.E. 962-63 No. 159. C.E. 968-69 JAINISM IN SOUTH INDIA No. 42, C.E. 939-40 Arakeri, p. 377 MYSORE ARCHAEOLOGICAL REPORT 1921, pp. 8-16, C.E. 962-23 1935 pp. 114-ff SOUTH INDIAN EPIGRAPHY Vol XVIII, No. 151, C.E. 1148, Nelage Vol XX, No 35, C.E. 1055 ibid, No. 244, 245, C.E., 968-69, pp. 294-96 Vol. IX-I, No. 36, C.E. 942 RON No. 37, C.E. 946 Kurtakoti No. 38, C.E. 940, Naregal ernational www.jainel

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DR. GOUR HAZRA The present paper deals with the Jaina conception of kevalajnana. It is a critical and comparative study of the Jaina concept of omniscience. Here, I am not going to prove the possibility of omniscience. We all know that the Mimamsakas have raised so many objections and the Jainas have tried to give answer to them, regarding the possibility of omniscience. A large part of the logical literature of the Jainas is full of the arguments for the possibility of omniscience. But I am not going to that side. THE JAINA CONCEPT OF OMNISCIENCE (KEVALAJNANA) The first part of my study is mainly concerned with the nature and definition of omniscience of the Jainas and in the second part, an attempt has been made here to compare it with some other parallel Indian views, specially, Nyaya-Vaisesika and Advaita Vedantins. Although some other systems like Sam'khya, Yoga, Buddha etc. also believe in the possibility of omniscience, I have restricted my study within the systems of Nyaya-Vaisesika, Advaita Vadantins and the Jainas. I Literally 'Omniscience' means 'all knowledge' or 'Knowledge of all'. The Latin word 'omnis' is rendered by the Sanskrit word 'sarva'. So, there is a striking parallel between the word 'omniscience' and 'sarvajnata'. Etymologically, the term 'sarvajnata (omniscience) derived from the root 'jna' (janati) to know and sarvajnata is formed by adding the abstruct affix ta' to 'sarvajnata Therefore the etymological meaning of the term 'sarvajna' or omniscient will be one who knows everything. However, the Jainas defined omniscience (kevalajnana) as perfect (paripurna), complete (samagra), unique (asadharana), absolute (nirapeksa), pure (visuddha), all-comrehensive (sarvabhava-jnapaka), that which has for its object both the world and the non-world (lokaloka visaya) and infinite (anantaparyaya).' Tattvarthadutra, 1.30 & bhasya 1.

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DR. GOUR HAZRA : THE JAINA CONCEPT OF OMNISCIENCE (KEVALAJNANA) 163 To the Jainas, it is a perfect and infinite knowledge. In this knowledge one apprehends simultaneously all substances and all their qualities directly, without the help of the sense orgain and mind. Nothing remains to be known and nothing is unknown. This knowledge is much higher than our ordinary sensuous knowledge, because, there is no limitation of time and space in this knowledge. Obviously it is a non-sensuous knowledge. The Jaina theory of knowledge is based on their conception of self. Self is basically omniscient since knowledge is the essential quality of the self. The pure self possesses infinite knowledge but due to the veil of karmic matter, it is obscured, it cannot realise its true nature. When obstruction of the karmas are destroyed or removed, knowledge arises in the self. Self gains omniscience. This obstruction can be removed totally by the practice of mental discipline and meditation. Corresponding to their five type of knowledge (matisruta etc.), there are five types of avarana also. When all these avaranas are destryoyed, self attains its true nature i.e. infinite knowledge. We may call it omniscience or kavalajnana. Now the question may be raised here whether the four other types of knowledge are present or not in this very state. As an answer to this question some hold that in the state of omniscience, other four types of knowledge exist, but they are overpowered by the kevalajnana, just as in the day time the light of the stars is overpowered by the light of the sun. Some other hold that this view is not true. According to them, in the state of omniscience, other four imperfect knowledge does not exist. Umasvati is the upholder of this view. He says that kevala arises due to the total destruction of all karmic matters, while other four types of knowledge arise by the destruction and subsidence of their own jnanavarana. When there is total destruction of karmic matters, the other four types of knowledge could not arise. Modern Jaina logician Yasovijaya also upholds this view. He replies that though the different types of knowledge are manifested by the destruction of their own jnanavarana, the avarna of perfect knowledge is also at the same time the cause of the manifestation Ibid 1.30. 3. N. Tatia, Studies in Jaina Philosophy - P. 27

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164 JAIN JOURNAL : VOL-XXXVII, NO. 3 JAN 2003 of four imperfect knowledge. In other words, the obstruction of perfect knowledge is the cause of the manifestation of imperfect knowledge. Thus, according to Yosovijaya, for an omniscient person, partial knowledge is not possible, for the cause of partial knowledge i.e. kevalajnana has been destroyed." The Jaina logician Kundakunda explains the nature of omniscience or kevalajnana in a very novel way. He says that though a kevali or omniscient perceives all objects of all time and of all place, it is so, only from the vyavahara drsti. He explains the nature of Kevalajnana with the help of niscaya-drsti and vyavahara drsti. These two are the two different points of view, from which the nature of a thing may be explained. Sometimes niscaya drsti is called paramarthadrsti and the vyavaharadrsti is called samvrlu drsti . With the help of the first, one knows the essential nature of a thing and with the help of the second, one knows the secondary properties or bahyasvarupa of a thing. According to niscya drsti, omniscience is self-revealing, a kevali is indifferent to the world, so he knows only his pure self. Although he perceives all things his mind is not attracted to them and he may be said not to know them. His self becomes pure, so he possesses the intuitional experience of the self itself, therefore, he is called abandhaka. But, according to vyavahara drsti, he knows also the objects of all time and place. Thues kevalajnana is self-revealing and also object-revealing from two different points of view. But the essential nature of kevalajnana is to be self-revealing, there is the intuitive experience of the pure self, since knowledge is the essential quality of the self. I think the explanation given by Kundakunda about the nature of kevalajnana or omniscience knowledge is remarkable and true. Infact, when a self becomes pure, it becomes indifferent to all worldly objects and shines in its own light i.e. knowledge. In this stage there is no difference between knowledge and self.This is the stage of atmapratti or self realisation; stage of pure consciousness. This stage is much resemble to the Advaitins concept of Brahmajnana. 4. Yasovijaya, Jnana-bindu-prakarana - 4 Ibid - 3

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DR. GOUR HAZRA : THE JAINA CONCEPT OF OMNISCIENCE (KEVALAJNANA) 165 Hence, from the above discussion, it is very clear that, kevalajnana of the Jainas is evidently a kind of non-sensuous knowledge or atindriyajnana. It is an intuitive experience of his own pure self as well as the objects of the world with all their qualities of all time and place, from two different points of view. This concept of non-sensuous knowledge is found in most of the systems of Indian philosophy. It is called atindriyajnana. It is a type of intuitive experience; it arises in the self.Such knowledge is not caused in the ordinary way. The sense-organs do not play a role in its production. There is no limitation of space, time and place for it. One, who possesses this experience can know the objects of the past, present and future. He is called an omniscient being. In this part, an attempt is being made here to compare the Jaina concept of omniscience with the Nyaya-Vaisesika and Advaitins concept of omniscience. In Indian thought the concept of omniscience has generally been associated with Yogic attainments or salvation. Through yoga one can attain omniscience. This idea of omniscience has been aceepted in some form or other, by almost all the Indian system of philosophy except the Carvakas.? The Nyaya-Vaisesika recognise alaukika pratyaksa, of which the yogaja (yogic intuition) is one of the three varieties. The latter may produce omniscience, though every yogi does not possess the power of omniscience but only those, who acquire it through special yogic efforts. But this yogic omniscience is not permanent, for in the state of release there would be no knowledge. Knowledge according to them is the accidental quality of the self or in other words, knowledge is an attribute, which inheres in the self substance which however is separable from it. In the state of release the self exists as pure substance, free from all connection with the body neither suffering pain nor enjoying pleasure nor having cognition or consciousness even. That is why, we can say that there is no knowledge of the pure consciousness (Self). To them only Gods' omniscience is Niyamasara - 171 Kumarila, sloka-vartika II, 110-11

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166 JAIN JOURNAL : VOL-XXXVII, NO. 3 JAN 2003 eternal, but omniscience acquired by the power of Yoga cannot be eternal. Yogic omniscience thus differs from divine omniscience, in that it is produced, while the latter is eternal.8 But in the case of kevalajnana or omniscience of the Jainas the question of acquirement does not arise. Here knowledge is not something, which is to be acquired, Self itself is knowledge. Knowledge is self or self is knowledge. To the Jainas, every self is omniscient, but due to the obstruction of the karmic matters this omniscience is not manitested. But the practice of mental and bodily discipline, he can destroy the avarana of the karmas and can manifest the latent omniscience. Since knowledge is the essential quality of the self, self and knowledge are identical or inseparable, the manifest omniscience would be permanent, even in the stage of release. Omniscience of the Jainas is a kind of non-sensuous knowledge (ati ndriya jnana), but yogaja pratyaksa of the Naiyayikas is not exactly a kind of non-sensuous perception, rather it is a kind of super normal perception (alaukika pratyaksa), because though sense organs are not directly involved but indirectly playing a role in its production. The objects are not actually present to the senses, but are experienced through an extra ordinary medium. Like the Jainas it is also the knowledge of objects of the world with all their qualities at all places and time. But unlike the Jainas, it is not the knowledge of pure consciousness. Now the Jaina concept of omniscience may be compared with the Brahma jnana of the Advaita Vedantins. In fact, the interpretation of kevala jnana given by Kundakunda inspired me to do this work. Kundakunda explains the nature of kevalajnana from the two different points of view, which we have mentioned earlier. According to him, from the transcendental (niscaya drsti) point of view, the omniscient only knows his self. Of course, this does not mean that, there is nothing outside his own self i.e. other worldly beings and objects are not there. He perceives all those things from vyavahara drsti. Actually what he wants to say is that, he becomes indifferent to the worldly beings and objects in this very stage. Although he perceives all things, his self is 8. Prasastapada-bhasya, p. 187

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DR. GOUR HAZRA: THE JAINA CONCEPT OF OMNISCIENCE (KEVALAJNANA) not attracted to them. He may be said not to know them. Since knowledge is the essential quality of the self, there is no difference between self and knowledge, the knower and the known, subject and object. This is the stage of pure-consciousness infinite knowledge. I think, this very stage (niscaya drsti) of kevala jnana may be compared with the Advaitins concept of Brahma jnana. There is a striking similarity between these two concepts. According to the Advaita Vedantins, Brahman is of pure consciousness, infinite knowledge and real. (The description of Brahman even as infinite, consciousness and real, though more accurate than accidental descriptions, cannot directly convey the idea of Brahman. It only serves to direct the mind towards Brahman by denying of its finiteness, unreality and unconsciousness). And Branmajnana means knowledge of real, pure consciousness and infinite. In this stage there is also no difference between subjet and object, the knower and the known, experience and experiences, like the Jainas. So from this particular point of view there is close resembalance between these two concepts. But one thing, we should have remembered that, though there is no difference between subject and object, the knower and the known, in Jainism, the Kevali (omniscient being) is not loosing his identity as an experiencer at the time of experience. 167 But in the case of Brahmajnana there is no experiencer. When someone attains this state or he realizes the truth in the form 'I am Brahman' from that very moment, everything in this world, including self and God (Brahman conditioned by Maya) are the illusory creation of Maya, to him. Brahman is the only reality, Atman and Brahman are the two aspects of the same reality. When Atman becomes united with Brahman, Atman looses his identity as an experiencer. Only Brahman is there, nothing outside Him. So the question of omniscience does not arise in that case. However, in my opinion, the jivan mukti of the Advaita Vedantins may be called omniscience being. If we observe very carefully the Advaitins concept of jivan mukti, we will see that there is a striking similarity between the Advaitins concept of jivan mukti and the Jaina concept of omniscience. To the Vedantins, on the attainment of mukti the body may continue, because it is the product of karmas, which had

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168 JAIN JOURNAL: VOL-XXXVII, NO. 3 JAN 2003 already born their effect (prarabdha-karma). But he never again identify itself with the body. The external world still appears before him but he is not deceived by it. He does not feel any desire for the worldly objects. He is totally free from all sorts or attachments. He is in this world and yet out of it. This is the Advaitins concept of jivan mukti.' It is a stage of perfection. Like the Jainas and some other Indian thinkers, Sankara believes that perfection can be reached even here in this life. This is the stage were the illusory distinction between the self and Brahman disappears and he realizes the truth in the from 'I am Brahman' and at the same time he realizes that 'All this is Brahman' (sarvam khalvidam brahma). This is the highest stage of perfection, like the Kevala jnana of the Jainas. This jivan muktas may be called omniscience being. The notion of liberated being implies the idea of perfection and since omniscience is perfection of knowledge it has been associated with him. Though, there is some similarity between Brahmajnana and kevala jnana, there may be truely some differences between the experience of the self in the two systems. According to Advaita Vedantins, there is only one self i.e. Brahman. So in Brahmajnana, the individual self possesses the experience of identity with Brahman (I am Brahman). There is no difference between Brahman and Atman. Atman is Brakman. The anubhava of Atman or the integral experience is a type of intuitional consciousness, which may be called the knowledge of Brahman, in which the individual self feels the identity of Brahman. On the other hand, the Jainas believe in the existence of many selves. So, in their kevalajnana different selves have the pure feeling of their own existence, for all selves are different. Not only that, there is also some other differences between Brahmajnana and kevalajnana. Since the Jainas believe in the reality of the external world, therefore, in their kevalajnana (from vyavahara drsti) there is direct apprehension of external objects of all times and of all places. But in Brahmajnana, there is no knowledge of the objects of the part future and distance, because to the Advaitins the world is not real but only appears as real due to ignorance. There is only one reality i.e. Sankara's Bhasya, Su 1 1. 4

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DR. GOUR HAZRA: THE JAINA CONCEPT OF OMNISCIENCE (KEVALAJNANA) Brahman, so the question of direct apprehension of all objects of all times and all palces does not arise in case of Brahma jnana. However, for the Upanisads the real is the Atman or Brahman, the two words are used very often synonymously. It follows, therefore, that 'By knowing the Atman one knows everything'1o or Atman being known everything is known'." In short, the Upanisadic thinkers want to bring home the truth that, one who knows the cosmic spirit, either as Brahman or Atman, knows everything. Thus omniscience means the knowledge of the self (atmajnana), knowledge of Brahman (Brahma jnana). The Jaina logician Kundakunda, Yogindu, and some others sometimes seem to advocate this inword approach to knowledge. "From the transcendental point of view, the omniscient perceives his self only12 says Kundakunda and declares that the practical point of view is unreal. If we acknowledge this truth, then jivan mukta of the Advaita vedantina must be regarded as an omniscient being, since it is a state of realisation of pure consciousness, infinite knowledge, which is the real nature of self. Thus, from all these observations, we arrive at the conclusion that the nature of omniscience of the Jainas are unique and this uniquencess rests on the iterpretation of Kundakunda. The explanation of kevalajnana or omniscience given by him, has its own important place in Jaina philosophy. I think, on this interpretation the conception of omniscience gains a spiritual significance. Some systems of Indian Philosophy (Naiyayika, Samkhya, Buddha etc.) believe in the possibility of omniscience, yet the Jaina concept of omniscience is much more comprehensive than all other systems. 10. 11. 12. Chandogyopanisad VI 2. 1 Is a 6.7. By had III. 7.1 Brhad IV 5.6 169 Kundakunda-Niyamasara ed. by A. Chakraborty, Kashi Bhartiay Jnanapitha 1950 Gatha - 11.

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170 JAIN JOURNAL : VOL-XXXVII, NO. 3 JAN 2003 JAIN BHAWAN: ITS AIMS AND OBJECTS Since the establishment of the Jain Bhawan in 1945 in the Burra Bazar area of Calcutta by eminent members of Jain Community, the Jain Bhawan has kept the stream of Jain philosophy and religion flowing steadily in eastern India for the last over fiftyeight years. The objectives of this institution are the following: 1. To establish the greatness of Jainism in the world rationally and to spread its glory in the light of new knowledge. To develop intellectual, moral and literary pursuits in the society. 3. To impart lessons on Jainism among the people of the country. 4. To encourage research on Jain Religion and Philosophy. To achieve these goals, the Jain Bhawan runs the following programmes in various fields. 1. School: To spread the light of education the Bhawan runs a school, the Jain Shikshalaya, which imparts education to students in accordance with the syllabi prescribed by the West Bengal Board. Moral education forms a necessary part of the curricula followed by the school. It has on its roll about 550 students and 25 teachers. 2. Vocational and Physical Classes: Accepting the demands of the modern times and the need to equip the students to face the world suitably, it conducts vocational and physical activity classes. Classes on traditional crafts like tailoring, stitching and embroidery and other fine arts along with Judo, Karate and Yoga are run throughout the year, not just for its own students, but for outsiders as well. They are very popular amongst the ladies of Burra Bazar of Calcutta. 3. Library: "Education and knowledge are at the core of all round the development of an individual. Hence the pursuit of these should be the sole aim of life". Keeping this philosophy in mind a library was established on the premises of the Bhawan, with more than 10,000 books on Jainism, its literature and philosophy and about 3,000 rare manuscripts, the library is truly a treasure trove. A list of such books and manuscripts can be obtatined from the library. 4. Periodicals and Journals: To keep the members abreast of contemporary thinking in the field of religion the library subscribes to about 100 (one hundred) quarterly, monthly and weekly periodicals from different parts of the world. These can be issued to members interested in the study of Jainism. 5. Journals: Realising that there is a need for reasearch on Jainism and that scholarly knowledge needs to be made public, the Bhawan in its role as a research institution brings out theree periodicals: Jain Journal in English, Titthayara in Hindi and Sramana in Bengali. In 37 years of its publication, the Jain Journal has carved out a niche for itself in the field and has received universal acclaim. The Bengali journal Sramana, which is being published for thirty year, has become a prominent channel for the spread of Jain philosophy in West Bengal. This is the only Journal in Bengali which deals exclusively with matters concerning any aspects of Jainism. Both the Journals are edited by a renowned

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

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172 English : 1. 2. 3. 4. 5. P.C. Samsukha -- Essence of Jainism translated by Ganesh Lalwani, Ganesh Lalwani Thus Sayeth Our Lord, Verses from Cidananda translated by Ganesh Lalwani Ganesh Lalwani Jainthology 6. 7. Weber's Sacred Literature of the Jains G. Lalwani and S. R. Banerjee Prof. S. R. Banerjee - Jainism in Different States of India Prof. S. R. Banerjee Introducing Jainism 8. 6 9. Hindi: 2. 3. JAIN JOURNAL VOL-XXXVII, NO. 3 JAN 2003 Bhagavati-Sutra - Text edited with English translation by K.C. Lalwani in 4 volumes; Vol - I (satakas 12) Vol II (satakas 3 - 6) Vol III (satakas 7 - 8) Vol IV (satakas 9 - 11) James Burges - The Temples of Satrunjaya, 1977, pp. x+82 with 45 plates [ It is the glorification of the sacred mountain Satrunjaya.] 4. JAIN BHAWAN PUBLICATIONS P-25, Kalakar Street, Kolkata - 700 007 Price: Rs. 1. Ganesh Lalwani - Atimukta ( 2nd edn) translated by Shrimati Rajkumari Begani Price : Rs. Ganesh Lalwani - Sraman Samskriti ki Kavita, Ganesh Lalwani Barsat ki Ek Rat, Price: Rs. Rajkumari Begani - Yado ke Aine me, Price: Rs. Price: Rs. Price: Rs. Price: Rs. Price: Rs. translated by Shrimati Rajkumari Begani Price : Rs. Ganesh Lalwani - Nilanjana Price: Rs. translated by Shrimati Rajkumari Begani Price: Rs. Ganesh Lalwani - Candana-Murti,, Price: Rs. translated by Shrimati Rajkumari Begani Price: Rs. 5. Ganesh Lalwani Vardhaman Mahavir Price: Rs. 6. Price: Rs. 7. Ganesh Lalwani - Pancadasi Price: Rs. 8. Price: Rs. 150.00 150.00 150.00 150.00 100.00 10.00 10.00 15.00 100.00 100.00 100.00 30.00 40.00 20.00 30.00 50.00 60.00 45.00 100.00 30.00

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9. 10. Smt. Lata Bothra Sanskriti Ka Adi Shrot, Jain Dharm Price: Rs. 11. Prof. S. R. Banerjee - Prakrit Vyakarana Pravesika Price: Rs. Bengali: 1. Ganesh Lalwani - Atimukta 2. 3. 4. 5. 6. 7. 1. Smt. Lata Bothra - Bhagavan Mahavira Aur Prajatantra 2. 3. 4. 15. Some Other Publications : 6. Ganesh Lalwani - Sraman Sanskritir Kavita Puran Chand Shymsukha Bhagavan Mahavira O Jaina Dharma. Prof. Satya Ranjan BanerjeePrasnottare Jaina Dharma Dr. Jagat Ram BhattacharyaDasavaikalika sutra Prof. Satya Ranjan BanerjeeMahavir Kathamrita Sri Yudhisthir Majhi Sarak Sanskriti O Puruliar Purakirti Smt. Lata Bothra - Vardhamana Kaise Bane Mahavir Smt. Lata Bothra - Kesar Kyari Me Mahakta Jain Darshan Smt. Lata Bothra Bharat me Jain Dharma Acharya Nanesh - Samata Darshan O Vyavahar (Bengali) Shri Suyash Muniji - Jain Dharma O Sasanavali (Bengali) K.C.Lalwani - Sraman Bhagwan Mahavira Price: Rs. Price: Rs. Price: Rs. Price: Rs. Price: Rs. Price: Rs. Price: Rs. Price: Rs. Price: Rs. Price: Rs. Price: Rs. Price: Rs. Price: Rs. Price: Rs. 173 15.00 20.00 20.00 40.00 20.00 15.00 20.00 25.00 20.00 20.00 15.00 10.00 100.00 50.00 25.00

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174 JAIN JOURNAL : VOL-XXXVII, NO. 3 JAN 2003 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 Netaji Subhas Road, Kolkata - 700 007 Phone : (O) 2220 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 N.K. JEWELLERS Valuable Stones, Silver wares Authorised Dealers : Titan, Timex & H.M.T. 2, Kali Krishna Tagore Street (Opp. Ganesh Talkies) Kolkata - 700 007, Phone: 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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177 COMPUTER EXCHANGE Park Centre 24 Park Street Kolkata - 700016 Phone: 2229 5047/0911 DEEPAK KUMAR SINGHI 9A Gariahat Road Kolkata - 700 019 Phone : (O) 2235 7293 (R) 2475 5091 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 LODHA CHARITABLE TRUST 14 Government Place East Kolkata - 700 001 VEEKEY ELECTRONICS Madhur Electronics, 29/1B, Chandni Chowk 3rd floor, Kolkata - 700 013 Phone: 2352 8940, 2334 4140 (R) 2352 83871 9885 METALO CRAFT 2/8 Sarat Bose Road Kolkata - 700 020 Phone: 2454 0242 With Best Wishes It is difficult to conquer self. If self is conquered, we shall be happy in this world and after. International

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178 JAIN JOURNAL VOL-XXXVII, NO. 3 JAN 2003 B.W.M. INTERNATIONAL Manufacturers & Exporters (U. P.) Peerkhanpur Road, Bhadohi-221 401 Phone: (O) 05414 25178/778, 79 Fax: 05414 25378 (U. P.) 0151 202256 (Bikaner) 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 MUSICAL FILMS (P) LTD. 9A Esplanade East Kolkata-700 069 Phone: 2248 7030 SURANA MOTORS PVT. LTD. 8th Floor, 84 Parijat 24A Shakespeare Sarani Kolkata - 700 071 Phone: 2247 7450, 2247 5264 M.C.C. INVESTMENT & LEASING CO. LTD. 9 Rabindra Sarani Kolkata - 700 073 Phone: 2235 7750/0741 ASHOK KUMAR RAIDANI 6 Temple Street Kolkata - 700 072 Phone: 2282-8181 NIRMAL KUMAR DUGAR 11 Dr. Ashutosh Shastri Road Kolkata - 700 010 Phone: 2350 2928

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180 JAIN JOURNAL: VOL-XXXVII, NO. 3 JAN 2003 With best compliments from Emami Limited 18, R. N. Mukherjee Road Kolkata - 700 001 Phone : 2248 9801/6388

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