Jain Journal 2003 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/520150/1

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VOL. XXXVII No. 4 APRIL // jaina bhavana // JAIN BHAWAN ISSN 0021-4043 Journal A QUARTERLY JAINOLOGY ON 2003 PUBLICATION

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

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JAIN JOURNAL Vol. XXXVII No. 4 April 2003 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. 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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Contents JAINA DHARMA:ALITTLE KNOWN FAITH FOR DEEPER UNDERSTANDING AND ENRICHING LIFE Vincent Sekhar 185 195 JAIN YAKSI AMBIKA: BAHUPUTRIKA TO SAKTI Maruti Nandan Tiwari MEAT EATING BY THE EARLY JAINS--ATRAGEDY OF LINGUISTICS V.K. Jain 198 204 BOOK REVIEWS By Satya Ranjan Banerjee ernational www.jainel

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ernational www.jainel

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Vol. XXXVII JAIN JOURNAL No. 4. April JAINA DHARMA: A LITTLE KNOWN FAITH FOR DEEPER UNDERSTANDING AND ENRICHING LIFE 2003 DR VINCENT SEKHAR The primary aim in jotting down a few introductory notes on Jaina dharma is one of discovering what is true and holy (Vatican II, Nostra Aetate 2) in it for mutual enrichment. Reading and understanding life from a perspective other than our own does create a helpful atmosphere for Interreligious and cultrural dialogue. The goal of life that we all cherish seems similar but the path that we undertake to achieve that goal varies. The religious consciousness of the Jains varies considerably from all other faiths, especially from the Semitic religions. The root of non-violence and renunciation in India could be traced to the Jaina and other Sramana religious traditions of India. Rooted in Indian cultural ethos also means sharing their elements enshrined in the various ritualistic and faith traditions of India. Jaina way of life offers an opening for such an uderstanding and osmosis. By opening ourselves to such an osmosis 'we are opening ourselves to God' (John Paul II in his address to the Pontifical Secretariat for Non-Christians, 28 April 1987, n. 38) and to 'God's ongoing dialogue with humanity' (GC 34, Our Mission and Interreligious Dialogue, n. 133). India has never been the same as it is claimed now. It was Buddhist and Jain at one time before it is called Hindu India. The following pages might evoke ideas similar to and/or different from one's own approaches and understanding of reality and life. But they are for our mutual enrichment. Dharma, synonymous with English Religion, has two broad meanings in Jainism: one is generic in usage and the other, technical and specific to the use of the term. Dharma in technical sense is the basis for dynamism in life, helps movement or motion and, as such, it is opposed to adharma, stillness or rest. They are the media or the occasioning cause for motion and of rest respectively, just as water is

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186 JAIN JOURNAL: VOL-XXXVII, NO. 4 APRIL 2003 helpful for a fish to move about. No other system of thought in India has conceived these two terms in such a fashion as in Jaina system. It is possible that these two terms that signify life (movement) and death (stillness) have later acquired moral connotations. The generic term Dharma has two levels of meaning: one is metaphysical and the other, ethical and moral. Our behaviour cannot be isolated from our vision about reality and truth (meta-physical belief). Acarya Samantabhadra says that without knowing the real nature of things (which is permanency in transitoriness), all moral distinction between the antithesis of bondage and liberation, virtue and vice, heaven and hell, pleasure and pain will be blurred. The ultimate aim of logic and reasoning is the realization of this relation between metaphysics and ethics. The Jaina vision and way of life brings about this relation between the two. It is the vision that gives purpose to one's life. Morality is that which unites all individuals as society. The Tattvarthasutra (1,1), a major work accepted by all the sects in Jaina community, points out that Dharma constitutes vision, knowledge, and conduct of life. They are the inseparable path to liberation, just as adding goodness to faith, and knowledge to goodness in order to share in divine power and nature (2 Peter 1:5). This comprehensive and accommodative vision and the way has been lived and taught by the Jaina masters and seers (Tirtharkaras and others), handed down by them to the posterity through scriptures and their traditions, and accepted by the Jaina commuity as normative to their life. In order to understand the goal of life (liberation or Moksa, understood as perfect knowledge, faith, strength, and bliss) one has to be conversant with the essence of reality. The process of achievement of this goal, understood as the Journey of the Soul towards its End, is usually outlined in the seven fundamental principles (saptatattva). It could be described in a simple way. A conscious living being (Jiva) gets entangled and bound by the non-conscious matter (an Ajiva) through passionate activities of attachment and aversion, Subsequently, there is the inflow (asrava) or accumulation of a subtle thing called karma and the consequent bondage (bandha) by such

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VINCENT SEKHAR A LITTLE KNOWN FAITH karma. From now on, the process of liberation takes place. The living being, once bound, has to check the inflow (samvara) of karma through meritorious deeds like taking the vows and adhering to certain other virtuous actions. This leads the living being finally to the shedding (nirjara) of the entire karma by means of penance, etc. This complete annihilation of karma is described in several ways as Moksa or Mukti or liberation. The conscious being Jiva or the Self is essentially a spiritural entity endowed with apprehension and knowledge. It is similar to the temple of God and of the Spirit (2 Cor. 6:16). But unfortunately all are born in and under sin (original sin or the fruit of karma in the previous birth), and sin brought death along with it (Rom. 5:12). Sin and the consequent death of the soul are the results of our actions. Hence bound by karma (an equivalent to sin and death), the soul (antaratma) remains co-extensive with the body (bahiratma) and becomes the agent of action and the enjoyer of the fruit of its own actions. Jiva thus passes through births and deaths before it could achieve its final liberation, as though the dead will be raised to eternal life some day (1 Cor. 15:20-22). This happens not because of any external agency but by the individual's personal effort. 187 The traditional Jaina view does not accept grace of God or help from any external agency (as Christinas believe the Lord will save his people - Psalms 34:22, saved by the grace of the Lord Jesus - Acts 15:11) for achieving the final end. If at all there is, it is for the Jains only from a conventional or practical point-of-view and not really. Their Tirthankaras are perfected beings and spiritual ideals, and as such they are only pathfinders. The Jaina invocation (the Navkar mantra) includes all such pathfinders, both transcendent and immanent deities, such as the masters and heads of the congregations (acaryas), the spiritual teachers (upadhyayas), and the spiritual practitioners in the universe (sadhus). Any one could achieve this goal by one's efforts. There is a clear distinction between the empirical and the transcendental self. From the empirical point of view, the self (Jiva, which is purely spiritual) is associated with non-self (Ajiva or material), becomes the agent of actions, experiencing pain and pleasure. From the transcendental point of view the self is nothing to do with matter.

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188 JAIN JOURNAL VOL-XXXVII, NO. 4 APRIL 2003 It is perfected with infinite knowledge, vision, strength and bliss, known as the four-fold perfection (anantacatustaya). The invaluable nature of Jiva (or life) is such that once it is lost there is nothing that one can give to regain it (Mark 8:36-37). What distinguishes the self (Jiva) from the non-self (Ajiva) is consciousness. Jiva is a representative term that embraces all types of living orgainsms in the universe, including elemental bodies, with one to six senses. That is the reason why the Jaina attitude towards and the practice of nonviolence are not confined merely to the world of the humans but includes all forms of life. Jaina philosophy expounds the reality and nature of sin, a rebellion against oneself one's true nature (in Christianity, it is a rebellion against God - Deut 9:7). Jiva (life), due to contact with Ajiva (non-life) is active. The very union of the two seems to take away one from the Path. It is due to the various activities (yoga) of the agent (living organism) the invisible and subtle karmic particles flow into the soul, blurring it or causing damage to its four-fold pure and perfect nature, just as the mirror is smeared by dust. This blurred state is called bandha and it is a beginningless relation between the soul and non-soul (including matter). The force that binds the soul with karma is the four basic passions (kasaya) namely, anger (krodha), pride (mana), deceit (maya) and greed (lobha). Bondage due to passions leads one to births and rebirths. From the Jaina ethical point of view, it is wrongbelief (mithyadarsana), vow-lessness (avirati), negligence (pramada), passion (kasaya) and activities (mental, vocal and physical activities- yoga) that cause the bondage. It is due to this sin of bondage the intangible pure soul gets obliterated and becomes tangible as humans, plants, animals, and the like. The fundamental cause for misery and happiness is karma and karma can be meritorious or harmful. The former leads to happiness and the latter to misery. But an individual prefers good (subha) to bad (a-subha) actions from a practical (vyavaharika) point of view because good actions or being virtuous lead one to happiness and good reward. All evil doers will face punishment (God's judgement of reward or punishment Romans 2:6-8; Psalms 28:4). But the Jains believe, according to the real (niscaya) point-of-view, that all activities whether

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VINCENT SEKHAR: A LITTLE KNOWN FAITH 189 good or bad lead the person to bondage. Hence there is the need for detachment and to transcend both good as well as bad deeds. It is karma that determines the quality and the type of life in the series of births: knowledge, perception, feeling, family, body, etc. But this does not deprive a person from being free. Law of Freedom is the Law of the Spirit. No one can take away this freedom from the human heart because it is this that sets a perosn free from sin and death (Romans 8:2). It is by one's free will and effort (new karma) that one could attain the goal of life. The Jaina masters have shown the path of new karma that puts a total stop to the damage done to the self by past acts. Liberation is the state of being free from all karma, but through a series of new efforts and discipline. Thus the power and the intensity of karma can be completely annihilated by oneself through a slow climbing of the ladder of several spiritual stages, known as the pratinas and gunasthanas. Jaina religion is called sometimes the Religion of Self-help. The principles that are discussed above are basic to Jaina Dharma. One needs to be conversant with this basic conception because everything for the Jains (attitude and response to life and environment) is founded on this. We could find similarities in concepts and in their explanations in other religious and philosophical traditions too. Discussing any theme in Indian systems might sound philosophic, but these basic principles have larger implications on life, the truth about pain, sorrw and suffering, sinfulness and injury to the self and others, knowledge and renunciation, etc. The following are some of its implications for life : (1) Jiva, understood from its real point of view as pure and perfect, is the philosophical foundation and basis for equality and respect for all living beings. This truth is enshrined in the dictum, 'as the nature of this (i.e. man) is to be born and to grow old, so is the nature of that (i.e. plants) to be born and to grow old' (Acaranga Sutra, 1.1.5.6). Non-violence and Vegetarianism have their roots in such as these sayings. The wickedness of the humans and of the earth in the Bible is traced to the spread of violence everywhere and all were evil in God's sight (Genesis

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190 JAIN JOURNAL: VOL-XXXVII, NO. 4 APRIL 2003 6:11. Ezekiel 8:17), and all human transactions led to violence and sin (Ezekiel 28:16). This is true until now. War and violence will remain until when humanity realizes this simple but basic truth about the sacredness of all living beings. (3) Every organic life is concerned about its liberation. Hence the cause of bondage and the means of liberation are common for all living beings. The world has to apprehend that sinful acts towards one another set a block to the achievement of such liberation. 'For the sake of the splendour, honour, glory of this life, for the sake of birth, death and final liberation, for the removal of pain, man acts sinfully towards earth, or causes others to act so, or allows others to acts so. This deprives him of happiness and perfect wisdom' (Acaranga Sutra, 1.1.2.3) and 'man that does not comprehend and renounce the cause of sin..... is born again and again in manifold births, experiences all painful feeling's (Ibid. 1.1.6.7). The Jaina scriptures are particular is expounding the truth about suffering caused by selfishness and indiscriminate acts, the real causes of sin : 'The (living) world is afflicted, miserable, difficult to instruct and without discrimination. In this world full of pain, suffering caused by their different acts, see the benighted ones cause great pain' (Acaranga Sutra, 1.1.2.1). The Jaina masters point out another truth about life: 'All beings are fond of life, (they) like pleasure, dislike pain, shuns destruction, like life, long to live. To all life is dear' (Ibid, 1.2.3.4). And hence if himsa is injurious and painful to one, the same will be painful to another because all beings hate pain. 'Know and realize that they all desire happiness. By hurting these beings, you harm your own soul.....' (Sutrakytanga 1.7.1.2). Therefore one should not kill them (Ibid. 1.11.9). And this is the quintessence of wisdom (Ibid, 1.11.10), the maxix of general application (Ibid, 11.280). From a Christian perspective it might sound like this: God commanded the earth to produce all forms of life and it was done. And God was pleased with what he saw (Genesis 1:24-25). This is the basis for any environmental theology. Nonviolence or non-injury to life is based on the principle of

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VINCENT SEKHAR: A LITTLE KNOWN FAITH 191 mutuality or reciprocity: 'As it would be unto thee, so it is with him whom thou intendest to kill.... In the same way (it is with him) whom thou intendest to punish and to drive away' (Acaranga Sutra 1.1.5.4-6). We all owe to the same source and to the same destiny. (4) Though life is dear to all living beings there cannot be undue attachment to it. Attachment to life sets a block to the goal to be achieved. Attachment to oneself provokes disregard and injury to others. The spirit of detachment or renunciation is the gateway to liberation: 'Life is dear to many who own fields and houses. Having acquired dyed and coloured (clothes), jewels, earnings, gold, women, they become attached to these things. And a fool who longs for life and is worldly minded, laments that (for these worldly goals) penance, self restraint and control do not avail will ignorantly come to grief' (Acaranga Sutra. 1.2.3.3-5). Injury is caused by attachment and greed,. Hence non-attachement or non-grabbing (aparigraha) becomes a key (virtue) to liberation. Jaina spirituality and ethics points out repeatedly that any amount of gold will not satisfy a person who is greedy of riches and wealth. Violence and other sinful acts are born out of greed and it could destroy persons, their belongings, their identity and cultures. As property is an extension of a person, usurping it unjustly from the other would amount not only to hampering his/her growth but also denying oneself the means of liberation. (5) Comprehension of the truth about life, namely pain and sorrow, naturally leads one to renuciation: 'the pain of mundane existence is observed so keenly and it is considered to be the true knowledge' (Acaranga Sutra, 1.2.6.2). The course of the world (regarding evil) is observed carefully and a truth is born out of experience, namely, 'misery brings forth evil consequences' (Ibid, 1.3.2.1) and one has to cease from violent acts. But it is impossible to shun birth and the subsequent pain and misery. And hence the sramana religions (Jain, Buddhist) offer religious life or a life of self-denial and renunciation as the best alternative: 'Perceiving the truth, they chose religious life with a desire of a pious end' (Ibid. 1.5.5.1). "Knowing pain and

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192 JAIN JOURNAL: VOL-XXXVII, NO. 4 APRIL 2003 pleasure in all their variety and seeing his life not yet decline, a wise man should know that' to be the proper moment (for entering a religious life)' (Ibid. 1.2.1.5). Every religious history has gone through a transformation or passage of time (like the time of St, Francis of Assisi in Christian life history) considering poverty and simplicity of life as a real alternative to power, pomp and glory, It is a challence even today. The true path is the path of knowledge. It is being mindful of the processes of mental, vocal and bodily actions (namely karma), their root causes and their effects. Whether one is a religious or not, one should follow this path of knowledge. The truth about knowledge (Sutrakytanga, 11.3.37) is that which finally leads one to the highest good, namely, liberation. This is similar to the wisdom personified as God in Christion tradition (Proverbs 1:20), characterized by sound judgement and intellience, and apparent in the creative works of God (Proverbs 3:19). The wise are in the hands of God (Eccl. 9:1) and they have respect for wisdom and learning. And it is the knowledge about the truth that will set people free. Mahayana Buddhist tradition attaches much importance ot prajna or Budhha's wisdom and equates it to Nirvana. Since both good as well as bad actions are the cause for bondage, freedom from karma is possible by ceasing from activity (at the least, harmful to one's own and to others) and ceasing from passions. The discovering one is awakened and ceases to act...seeing that acts will bear fruit, the knower of the sacred lore parts from (karma) (Acaranga Sutra, 1.1.4.3). Those who engage in works and are held in worldly bondage do not know the law, which leads to liberation (Sutrakrtanga. 1.10.16). The sinners cannot annihilate their works by new works; the pious annihilate the works by abstention from works (Ibid, 1.12.15). But complete renunciation of action is impractical, nay, impossible. Bhagavad Gita says that at no time a person is inactive. Hence it would suggest a disciplined action for the wise (4.18-20), unattached to its fruits (2:47-48). One is not to get attached even to worklessness. Thus proposing a new trend

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VINCENT SEKHAR : A LITTLE KNOWN FAITH 193 of thought Gita worked through greater reconciliation between the sramana and the brahmana traditions. Despite this trend, the Jaina renouncer tradition insists on the complete abandonment of act as one of the ways to get rid of karma, the others being carefulness and resolving to tread the path of virtues without passionate attachment. Complete abandonment of action is considered even today and extreme form of Jaina asceticism, known as holy death or Sallekhana. The fourteenth and the last state in the spiritual ladder (gunasthanas) is the status of a perfected being abandoning action (a-yoga kevalin). Some of the rules for the Jaina monks and nuns pertaining to food, movement, etc. reflect an attitude of carefulness and detachment (Acaranga Sutra 1.7; II.1.7). But there are other instances where pious acts are exalted as means of attaining liberation: 'Turning from worldly life they reach the goal by pious acts; by their pious acts they are directed towards (liberation) and they show the way to others' (Sutrakrtanga. 1.15.10). But Jaina scriptures repeately point out that complete freedom is beyond good and bad acts. As indicated earlier, Jainism is said to be the Religion of Selfhelp or Self-will: 'Man, thou are thy own friend, why wishest though for a friend beyond thyself' (Acararga, 1.8.3.4). Each one has to exert oneself in the rule of truth in order to overcome the evil one: 'Misery is produced by one's own works, not by those of somebody else (viz. fate, creator etc.)' (Sutrakstanga, 1.12.11). 'Mother, father, daughter-in-law, brother, wife and sons will not be able to help me, when I suffer from amy own deeds' (Ibid, 1.9.5, Uttaradhyayana Sutra, 6.31) because 'the doer of the acts must suffer for them' (Sutrakrtanga, 1.9.4). Hence it becomes a challenge for the aspirant to overcome the power of karma by his or her own insight and pure conduct. 'No one can escape the effects of their own actions' Uttaradhyayana Sutra, 4.3) because 'the karma follows the doer' (Ibid, 13.23). One has to reap the fruits of one's own action. Every action has to be realized, and thus annihilated. The fruits that are not matured will stick to the perosn till they are matured. This is the logic (9)

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194 JAIN JOURNAL: VOL-XXXVII, NO. 4 APRIL 2003 behind the whole theory of the cycle of births and deaths (karma samsara). Jaina dharma, as a religion without a creator, redeemer God, places the entire justification on the individual, the doer and the enjoyer of the fruits of action. In this, even gods are not spared! This is very different from the Semitic view, where God plays a vital role in the lives of people and saves them.' (10) Moksa or Nirvana for the Jains is both immediate and eschatological: it is immediate in the sense that one can enjoy the fruits of complete annihilation of karma here and now. It is eschatological in the sense that the effort at annihilating karma is continued also in the future course of lives and events. In both ways Nirvana is final and complete. Every religious system has a way of understanding life and environment. Karma is the central theme for understanding dharma in all Indian religions. Hence karma-samsara is part of India's cultural ethos. There could be, and there are reasons for focussing on karma in Indian situation. But the sprititual masters are aware of the freedom of the individual, the power of self-will and self-effort. Karma as a logic of cause and effect is not, therefore, entirely pessimistic. Those who are critical of karma do not see this logic. Self-determination and self-discipline too arise out of the same consciousness of karma (call for action) that once determined a person's life. All efforts are for the sake of achieving fresh results. Humanity's future rests on New Karma or selfless action.

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JAINA YAKSI AMBIKA: BAHUPUTRIKA TO SAKTI DR MARUTI NANDAN TIWARI The popular worship of female principle as 'Mother', representing fertility cult, was adopted by the Jainas in the form of an early yaksi Bahuputrika (one having many children) who towards the close of 6th century A.D., was transformed into yaksi Ambika, the Sasanadevi of 22nd Jina Neminatha or Aristanemi. Thus the Jaina Ambika is a clear cut example of the assimilation of popular belief of the Mother goddess in Jaina worship to formulate the form of one of the most favoured yaksi which is specifically shown with two sons. Her popularity doubtlessly was mainly due to her symbols of fertility such as a pair of sons, the amralumbi (a bunch of mango fruits), and a mango tree and as a consequence, people propitiated her for begetting children. In one of the Jaina Tantric passages (Ambika tadanka, c. 13th century A.D.), it is clearly stated that, by the worship of Amb the devotees are blessed with children (putram labhate). The association of lion as mount however is suggestive of Sakti aspect. The general assumption is that the Jaina Ambika, also called as Amba, Kusmandini, Baladevi is borrowed from the Brahmanical pantheon. At a later stage between the 10th and 13th centuries A.D. some features of Sakti were also introduced in Jaina yaksi Ambika, as is evidenced by the details available in different iconographic texts wherein she is conceived with some such attributes as goad, noose, thunderbolt, ghanta (bell), sword and disc to manifest her Sakti or Power aspect. She was also endowed with such appellations and attributes, both in literature and art, which at once suggest her affinity with Brahmanic Durga or Ambika. Some of the stotras devoted to Ambika in the Bhairava-Padmavati-Kalpa (11th century A.D.) bear testimony to this fact. The terrific form of Ambika propitiated in a number of Tantric rites such as Santika, Paustika, Stambhana, Marana etc. are also enunciated in some of the stutis and the stotras given in the appendices of the Bhairava-Padmavati-Kalpa. Apart from the propitiatory rites, the gruesome rites were also accepted in the Tantric mode of her worship. The Ambika-devi-stuti of Jinesvara-Suri (c. 12th century A.D.) rightly invokes her as lagniianani and Inoat-cwmini

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196 JAIN JOURNAL: VOL-XXXVII, NO. 4 APRIL 2003 The earliest reference to Ambika, is obtained in the Vrtti of Jinabhadraganin Ksamasramana on his Visesavasyaka-bhasya. The earliest archaeological evidence also shows that Ambika does not appear in Jaina worship prior to c. A.D. 550. The earliest known representation of Ambika, both with the Jina (Rsabhanatha) and in independent image is datable to late sixth century A.D. These figures are procured from Akota (Vadodara, Gujarat). One of her early images was obtained from the Meguti temple (c. A.D. 634) at Aihole (Bijapur, Karnataka, now in Aihole Site Museum). In a unique image of Ambika from Mathura (c. 9th century A. D., now in Government Museum, Mathura, Acc. No. D7), the two-armed yaksi is joined by Ganesa and Vaisravana respectively on right and left flanks. The rendering of eight female figures on the pedestal perhaps suggests the presence of Astamatrkas (?). After the ninth century A.D., Ambika enjoyed still greater popularity as is evidenced by the innumerable instances of her rendering in sculpture and painting. It was during the 10th and the 13th centuries A.D. that the iconographic form of Ambika witnessed several such additions which hint at the elevation of her status, sometimes equalling even to the Jinas, highest in Jaina worship. In one of the instances from Khajuraho, datable to c. 11th centruy A.D. (Archaeological Museum, Khajuraho, Acc. No. 1608) Ambika, like the Jinas, is joined by the figures of yaksa and yaksi, A nonpareil image of Ambika from Patiandai (Satna, M.P.) assignable to c. 11th century A.D. (Allahabad Museum, Acc. No. 293), contains the figures of the remaining twenty-three yaksis along with their names inscribed below their figures in the parikara which perhaps suggest that Ambika is represented here as the head of the group of the twenty-four yaksis. In two examples reported from Darhat (Hamirpur, U.P.) and datable to c. 13th century A.D., Jaina Ambika is surprisingly depicted with noose, vajra-ghanta, manuscript-cum-lotus and mirror (?). The forms of these images (in State Museum, Lucknow, Acc. No. G3121 and 66/225), bear close affinity with Brahmanic Siva who likewise rides a lion and holds a mirror in one of her hands. The noose and the vajra-ghanta are suggestive of the power aspect of Ambika while

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MARUTI NANDAN TIWARI JAINA YASI AMBIKA the manuscript represents her as Amogha-vagisvari and Sarasvati as mentioned in Jaina stutis. Of several identical images, one four-armed image from Terdal (Bijapur, Karnataka-12th century A.D.) represents Ambika as carrying bunch of mangoes, goad, noose and fruit along with two sons standing nearby. It may be noted here in passing that the rendering of a goad and a noose in two upper hands with four-armed Ambika is envisaged only by the Svetambara texts. References: 1. 197 U.P. Shah, 'Iconography of Jaina Goddess Ambika' Jour of University of Bombay, Vol IX, 1940-41, pp. 147-69; Maruti Nandan Prasad Tiwari, Ambika in Jaina Art & Literature, New Delhi, 1987.

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MEAT EATING BY THE EARLY JAINS-ATRAGEDY OF LINGUISTICS GP CAPT. V. K. JAIN From time to time authors dealing with Jain texts and history, have raised the issue of meat eating by the early Jains. More specifically, the use of a meat preparation by Lord Mahavira to treat his sickness has been advanced as the primary evidence in this regard. In most cases the author's did not have the necessary cultural background to understand or appreciate the possibility of alternate meanings and near impossibility of their prima facie interpretation. The latest to join in this potpourri is the book titled Holy Cow-Beef in Indian Dietary Tradition which has once again raised the controversy about the Jains along with the controversy about beef eating by the Hindus. The book is not available for detailed study as its publication has been stayed by the courts. My discussions with the author and perusal of what has appeared in the press, indicates that the author has used certain previous source references to conclude that the early Jains were not so inhibited in taking meat or its preparations. He has used this as a convenient peg to support his main thesis although there is no apparent connection with the title of the book which concerns beef eating. He has reposed blind faith in his references. Perhaps he had neither the time nor the inclination to go into the depth of this matter. Had he done so, it would have revealed to him the basic infirmities in those sources. A passage in the Bhagavati Sutra (15/152) of the Jain canon has been the main and important quotation in this regard, although there are some minor references in the Acaranga, Dasavaikalikasutra and Suryaprajnapti also. Some Western and Eastern scholars have translated the above passage and concluded that Mahavira, to overcome his illness, partook of a preparation made by cooking a cock killed by a cat. The text of his passage is as follows : tam gacchaha nam tumam siha. Mendhiyagamam nagaram revatie gahavatinie gihe tattha nam revatie gahavatinie mamam atthae duve kavoya sarira uvakkhadiya tehim no attho atthise anne pariyasie majjarakadae kukkudamamsae tamaharahi ee nam attho.

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V. K. JAIN MEAT EATING BY THE EARLY JAINS In this passage there are three main phrases which are the cause of confusion, misinterpretation and hence the controversy. These phrases are (1) kavoya sarira (2) majjarakadae (3) kukkuda mamsae. On the first reading, these phrases loudly proclaim the animalistic context. This is superficial. As shall be seen later, at the time of compilation of this text, these words in Prakrit had the dominant meanings relating to plants. 199 There are a few things one has to keep in mind while examining the old texts. First and foremost, what was the meaning of these words at the time when the same were used. Unfortunately for Prakrit, (due to its receding into the background and Sanskrit gaining prominence) most people involved in understanding Prakrit, now or in medieval time, first looked for the Sanskritised form of the word e.g. marjara for majjara. A number of times, the Sanskrit equivalent may not be valid to give the dominant meaning or usages of the word in old Prakrit. A further difficulty is caused because of one word having many meanings, most of them unrelated to each other. Complications are also caused by the same word acquiring a different meaning with the passage of time or the same word having different meanings in different geographical areas. The passage from the Bhavaisutta given above has been translated by some Western and Eastern scholars as follows "O Simha, go to Revati, wife of the chieftain in Mendhiyagram Nagar. She has cooked two pigeons for me. This is not required. For her use, she has cooked the meat of a cock killed by a cat". That you bring". After eating this preparation Mahavira regains health. This interpretation is obnoxious to Jain sentiments, because it hits at the very roots of their religion and belief. The doctrine and practice of Ahimsa, in its minutest form, has been the hall-mark of Mahavira's teaching. This is well-established not only by Jain Agamic literature but the literature of other communities, such as, Buddhist, Vedic etc. Any assertion implying the contrary, needs to be thoroughly studied and established, because of the great hurt it can cause to the sentiments of the Jains. Prof. Jha, the author of the above book, has chosen to present this contrary view although apparently it has no direct relationshin with the title of the book "Reaf eating etc

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200 JAIN JOURNAL: VOL-XXXVII, NO. 4 APRIL 2003 We hope he has done so unwittingly and not due to an overwhelming desire to prove his thesis by whatever means. Coming back to the translation of the passage mentioned above by some of the Western and Eastern scholars on the animalistic lines, one is acutely made aware of the following shortcomings :(a) Understanding the meaning of the original Prakrit words at the place and time of their use. (b) The social, moral, ethical and religious background of the community concerned. (c) Detailed analysis of linguistics involved. (d) The supporting text in the remaining text of the work. (e) The context in which the words are used. We shall discuss them in detail on the above points as we proceed with the analysis of the issue further. Meaning of the original words Without first going into the original meanings of the Prakrit words, let us look at the meanings of kavoya, majjara, kukkuda and mamsa in their Sanskritised form of kapota, marjara, kukkuta and mamsa. Quite often the Ayurvedic usage of words is independent of the common usage of the same words - Ayurvedic dictionaries, various Nighantus, such as, Dhanvantari, Sarangadhara, and Bhavapra Susrutasamhita, Astangasamgraha are a testimony to it. A common man would be quite surprised to learn that there are herbal plants named as Rama, Laksmana, Brahma, Mahamuni, Kapi (Monkey), Sasa (Hare), Varaha (Boar) etc. In some areas even today "Kukkula" is used for corn (Bhutta). Let us examine the offending words more closely, each of which has well-establised and widely used herbal/plant meaning as per the Nighankus or the Ayurvedic dictionaries. "kavoya" or kapota is used for the fruit of Parapat plant or for kusmanda (Petha). The kayadeva Nighantu describes the qualities of kusmanda as follows : kusmandu sitalam vrsyam svadu yorasam guru...... (petha sital, pitta nasak, jvara, ama, daha adi ko santa karnevala.

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V. K. JAIN : MEAT EATING BY THE EARLY JAINS 201 The Susrutasamhita delineates the qualities of Parapat as parapatam sumadhuran rucayamatyagni vatanuta etc. "majjara" or marjara also has a number of plant/herbal meanings, the prominent being lavang & rakta chitra. The Vaidyaka Shabda Sindhu describes the qualities of lavang as lavarga katukam tiktam laghu netrahitam himam/dipanam, pacanam rucya kapha pittamla nasakyta. Similarly, Raja Nighantu (6/46) gives the qualities of rakta citrak as kalo vyalah kalamulodadidipyo marjaro'gnidahaka pavakasca citrangodayam raktacitro mahangah. Now let us look at the words kukkudamamsayi: The herbal/ plant meanings of kukkuda include "the 'bijora' fruit and 'shitivara'. A synonym of kukkuda is "sunishannaka". The Bhavaprakash describes the same as follows: kukkuda sunisanne himagrahi moha dosa tryapahah avidahi, laghu svadu kasayo ruksa dipana. The word mamsa is extensively used in the Ayurveda for the pulp or flesh of fruits and vegetables. The Background Now let us look at the back in which the controversial passage was used. Lord Mahavira was struck by the burning rays of 'tejoleshya' unleashed by Goshalaka. Goshalaka himself got incinerated by the heat but it left Mahavira also sick and afflicted by (i) pitta jwar, (ii) rakta pitta (iii) dah & (iv) rakta atisara. All these diseases and symptom. were caused by the intense radiation and resulted in fever, bleeding, dysentery, external and internal heat effects. Under the circumstances, what type of medicinal preparation could be useful to Mahavira ? In the Ayurvedic literature, the nature of meat and flesh is given as : snigdha, usna, suska, makta, pitta janaka vataharam etc." It's obvious that such a recipe is totally contra-indicated on would aggravate the disease. The description of the nature and quali:

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JAIN JOURNAL VOL-XXXVII, NO. 4 APRIL 2003 of herbs/plants given above fits in eminently with the symptoms. The preparation from these plants/herbs can be used effectively to combat the disease. Linguistics 202 Having examined the most appropriate meanings of the controversial words, let us see the structure of the passages more closely. First consider mama atthae duve kavoya sarira ...... Revati had cooked it for Mahavira. The obvious implication, if we take the animalistic meaning of the word, is that it is a "meat-preparation" which Mahavira would be normally expected to consume. This hypothesis has to be immediately rejected in view of the overwhelming evidence. We have already mentioned that both Jain or other sources clearly establish that a regular consumption of meat is repugnant to Mahavira's teaching and practice. Further the use of declination "sarira" instead of "sarirani" indicates its use for a masculine subject (plant) and not a bird (feminine). If pigeons were intended, the use of word 'sarira' (body) would in any case be superfluous. "Kavoya" would have been adequate. But if the fruit is intended, then the use of "sarita" clearly becomes essential to distinguish it from the tree. C Let us examine -- majjara kadae. It looks incongruous (krta) in the sense of "killed". However, in herbal preparations krta is often used to describe the medium of preparation or ingredients etc, such as dadhikrta, rajikrta. majjara kadae would really mean "laced with cloves" or "processed with cloves." This interpretation is strongly supported by the important absence of any word indicative of cooking. The phrase "majjara kadae kukkuda mamsae" remains incomplete when given an animalistic meaning viz "meat of the cock killed by a cat" unless accompanied by a word similar to "uvakkhadiya". Similarly, when we examine the general social milieu, the religious and moral values of the followers of Mahavira and examine the balance text of the Bhagavaisutta, there is no evdence to suggest that it is a meat preparation which Mahavira took to overcome his disease. Such a position is untenable in the wider context of the Jain canonical and other literature also. One of the distinguished Jain Acarya Shri Abhayadeva Suri has written a commentary on the Bhagavaisutta (1128 Vikram). His

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V. K. JAIN: MEAT EATING BY THE EARLY JAINS 203 commentary states that some people assign animalistic meaning to the words mentioned above ....... He states duve kavoya......ityadeh sruyamanam evartham kecin manyate. anye tvahuh kapotakah paksivisesas tadvat yephale varna-sadharmanta-kapote kusmande. The mere fact that he chose to mention the bird aspect of kapota apart from herbal meaning is used by some critics to conclude that this version also enjoys the sanctity of the Jain Acarya. Abhayadeva Suri in this text as well as in his commentary on the 'Sthananga-sutra has clearly chosen the herbal meaning. It is clear that he made a passing reference to the opposite view. He did not feel the need to refute it separately because of its basic untenability in the Jain context. He could probably never imagine that such words could cause doubts on the established Jain principles. By hind sight one can say that he should have forseen the coming generations and refuted it separately and unequivocally. One interesting feature of the controversy is that all the references/ sources quoted about meat eating concern the Svetambara canonical literature. The fact that these are older texts lends credence to the theory that originally the words had only a herbal/plant meaning. Slowly the emphasis changed to animalistic meaning. The same were therefore not used by later Digambara or Svetambara texts. One interesting question that comes to my mind is that Mahavira who was considered as the apostle of Ahimsa and was believed to have preached and practised it in the minutest details, chose to use openly and prominently, such animal/bird name as pigeon/cock etc, for the medical preparation he wanted. In a similar situation any prudent man, even when forced by sickness to partake of meat-preparation, would use subtler language to get what he wanted without having to proclaim the ingredients of the position. The answer is obivous. I earnestly hope that this unwarranted interpretation of Jain texts is not repeated. Jain academicians may ensure that the final authentic meaning of these words in Jain Agamic literature is appended to such literature so that as and when any scholar studies this literature, the authentic meaning of the words is available to him and he does not go astray. Note: This paper is based mostly on a work by Pandit Hiralal Dugad.

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204 JAIN JOURNAL: VOL-XXXVII, NO. 4 APRIL 2003 BOOK REVIEWS Sthananga-sutra-edited by Muni Jambu Vijaya with the commentary of Acarya Abhayadevasuri, Sri Mahavira Jaina Vidyalaya, Mumbai- 400 036, A. D. 2002, pp 1-42 (in Gujarati) + 43-48 (in Sanskrit) + 49-50 (in English) + 51-58 (contents) + 1-303 (Text) + 1171 (gathavivarana) + 1-40 (Appendices). One of the finest specimens of modern scholarship in editing the Agama text of the Jainas is the latest edition of Muni Jambu Vijayaji's text of the Sthananga-sutra. This edition was originally published by Mahavira Jain Vidyalaya, Mumbai, in 1985. The present edition is based on this edtion with some changes here and there. Moreover, one palmleaf manuscript found in the Bhandarkar Oriental Reserch Institute, Pune, was also consulted. This additional manuscript has helped to improve the original text of Mumbai. From that point of view, this edition can be regarded as the improved version of the previous edition. In this edition the Sanskrit commentary of Acarya Abhayadeva-suri composed in Vikrama-samvat 1120 is also given. In addition to that in order to understand the gathas quoted in the commentary, Sumatikallola and Harsanandanagani's Gathavivarana composed in Vikrama-era 1705 is also incorporated. In short, this edition is quite scholastic and gives us lots of information which will surely enhance the quality of the edition. Although Abhayadeva's commentary was published in the Agama-samgraha from Benares in 1880 and by the Agamodayasamiti, Bombay in 1918-1920, this edition has surpassed all the previous editions of the text. The printing and paper of the book are excellent and the type of the Devanagari character will sooth the eyes of the reader. Muni Jambuvijayaji is planning to complete the text in four parts. I can recommend the work to all lovers of Jain studies. Satya Ranjan Banerjee Hemacandra's Pramana mimamsa - edited by Nagin J. Shah with Sanskrit text in Roman script with English translation, Pt. Sukhlalji's extensive Introduction and philosophical notes, Gujarat Vidyapitha, Ahmedabad 380 014, 2002, pp. xxxvi + 456, price Rs. 450.00 The International Centre for Jaina Studies of Gujarat Vidyapitha, Ahmedabad, is to be thanked for publishing Hemacandra's Pramanamimarsa, a work on Jaina Logic, critically edited by Nagin J. Shah, a renowned and eminent Sanskrit scholar of Indian philosophy. The present volume contains the Sanskrit text of the Pramana-mimamsa in Roman script printed here for the first time. The English translation of this book was done by Satkari Mookerjee in collaboration with Nathmal Tantia from the edition of Pandit Sukhlalji published in the

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Book Reviews 205 Singhi Jaina Granthamala (No. 9) in 1939 from Ahmedabad-Calcutta. Originally the English translation of Professors Mookerjee and Tantia was published in Bharati Mahavidyalaya Publications Jaina Series (No.5) in 1946 from Calcutta. It was only the English translation, and no Sanskrit text was accompanied with it. It also contains the English translation of Pandit Sukhlalji's introduction and notes in Hindi (known as Bhasa-tippanani) done by I. H. Jhaveri and K. K. Dixit which was originally published in Indian studies, Past and Present, vol II, No 2 and 3 edited by Debiprasad Chattopadhyay which was issued as a seperate book in the name of Advanced studies in Indian Logic and Metaphysics in 1961. Thus it should be regarded as a complete book on Hemacandra's Pramana-mimamsa coupled with all possible good expositions written by the best scholars on the book. Satya Ranjan Banerjee Apta-mimamsa of Samantabhadra--text edited by Nagin J. Shah along with English translation, Introduction, notes and Akalanka's Sanskrit commentary Astasati, Sanskrit-Sanskriti Granthamala No. 7, B-14, Dev Darshan Flats, Nehru Nagar Char Rasta, Ambawati, Ahmedabad - 380 015, 1999, price 108.00. Samantabhadra's book, Apta-minanisa, is a mature contribution of a mature scholar, Nagin J. Shah, who has rendered a great valuable service to the scholars of Indian philosophy with particular reference to Jain logic. Nagin J. Shah has translated into English Samantabhadra's Apta-mimarsa (Critique of an Authority) along with Intoduction, notes and Akalanka's Sanskrit commentary Astasati. It goes without saying that the notes and comments of Nagin J. Shah have greatly enhanced the value of the book. In his Introduction several points have been elucidated. In his Foreword N. J. Shah has nicely summed up the basic contribution of Samantabhadra : "Samantabhadra laid a firm foundation of Anekanta logic and his Apta-mimanisa provided a model for subsequent authors for criticising onesided philosophical views." Apta-mimamsa has a good fortune of being commented upon by such stalwarts of Anekanta logic as Akalanka, Vidyananda and Yasovijaya. Akalanka's commentary called Astasati, though elaborate enough, is not too elaborate to understand the philosophy of Samantabhadra. Hence it is included in the present work. It is not a word-by-word commentary on Apta-mimamsa. In this edition the editor has done his job well. This edition is recommended to the scholarly world. Satya Ranjan Banerjee ucation International

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206 JAIN JOURNAL: VOL-XXXVII, NO. 4 APRIL 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. 2. To develop intellectual, moral and literary pursuits in the society. 3. To impart lessons on Jainism among the people of the country. 4. To encourage research on Jain Religion and Philosophy. To achieve these goals, the Jain Bhawan runs the following programmes in various 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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Jain Bhawan 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 : 207 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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208 English: 1. 2. 3. 4. 5. 6. 7. 8. 9. 1. 2. Hindi: 3. 4. 5. 6. 7. 8. JAIN JOURNAL VOL-XXXVII, NO. 4 APRIL 2003 Bhagavati-Sutra - Text edited with English translation by K.C. Lalwani in 4 volumes; Vol - I (satakas 1-2) 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.] JAIN BHAWAN PUBLICATIONS P-25, Kalakar Street, Kolkata - 700 007 P.C. Samsukha -- Essence of Jainism translated by Ganesh Lalwani, Ganesh Lalwani - Thus Sayeth Our Lord, Verses from Cidananda Ganesh Lalwani - Jainthology 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 translated by Ganesh Lalwani Ganesh Lalwani - Atimukta (2nd edn) translated by Shrimati Rajkumari Begani Ganesh Lalwani - Sraman Samskriti ki Kavita, translated by Shrimati Rajkumari Begani Ganesh Lalwani - Nilanjana translated by Shrimati Rajkumari Begani Ganesh Lalwani - Candana-Murti,, translated by Shrimati Rajkumari Begani Ganesh Lalwani - Vardhaman Mahavir Ganesh Lalwani - Barsat ki Ek Rat, Ganesh Lalwani - Pancadasi Rajkumari Begani - Yado ke Aine me, 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. Price: Rs. Price: Rs. Price: Rs. 1'50.00 150.00 150.00 150.00 100.00 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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Jain Bhawan Publication 9. Smt. Lata Bothra - Bhagavan Mahavira Aur Prajatantra 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. 2. Ganesh Lalwani - Sraman Sanskritir Kavita Puran Chand Shymsukha - Bhagavan Mahavira O Jaina Dharma. Some Other Publications: 3. 4. Prof. Satya Ranjan Banerjee Prasnottare Jaina Dharma Dr. Jagat Ram BhattacharyaDasavaikalika sutra Prof. Satya Ranjan BanerjeeMahavir Kathamrita 5. Sri Yudhisthir Majhi Sarak Sanskriti O Puruliar Purakirti Smt. Lata Bothra Bharat me Jain Dharma Acharya Nanesh - Samata Darshan O Vyavahar (Bengali) Shri Suyash Muniji - Jain Dharma O Sasanavali (Bengali) 6. K.C.Lalwani - Sraman Bhagwan Mahavira Smt. Lata Bothra - Vardhamana Kaise Bane Mahavir Smt. Lata Bothra - Kesar Kyari Me Mahakta Jain Darshan 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. 209 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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212 JAIN JOURNAL: VOL-XXXVII, NO. 4 APRIL 2003 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 METROPOLITAN BOOK COMPANY 93 Park Street, Kolkata - 700 016 Phone: (O) 2226 2418 (R) 2464 2783 VINEET PVT. LTD. 1 Shakespeare Sarani, Kolkata - 700 071 Phone: 2282 7612/7626/7617 Gram-Vineet SANJAY MINNI Minisoft Private Limited 102/C Block F, New Alipore, Kolkata-700 053, Phone: 2457 3262 SUDIP KUMAR SINGH DUDHORIA Indian Silk House Agencies 129 Rasbehari Avenue Kolkata- 700 020, Phone: 2464 1186 SONA, CHAND BOYED & SONS 9/10 Sita Nath Bose Lane Salkia, Howrah - 711 106 Phone : (Resi) 2665 3666, 2665 2272 ARIHANT JEWELLERS Shri Mahendra Singh Nahata M/s BB Enterprises 8A, Metro Palaza, 8th Floor 1, Ho Chi Minh Sarani Kolkata-700 071 Phone: 2288 1565 / 1603 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 DEEPAK KUMAR SINGHI 9A Gariahat Road Kolkata - 700 019 Phone: (0) 2235 7293 (R) 2475 5091 Phone: (0)2248-8576/0669/1242 (Resi) 2225 5514, 278208, 2291783 VEEKEY ELECTRONICS Madhur Electronics, 29/1B, Chandni Chowk 3rd floor, Kolkata - 700 013 Phone: 2352 8940, 2334 4140 (R) 2352 8387/ 9885 LODHA CHARITABLE TRUST 14 Government Place East Kolkata - 700 001 With Best Wishes It is difficult to conquer self. If self is conquered, we shall be happy in this world and after. 213 METALO CRAFT 2/8 Sarat Bose Road Kolkata - 700 020 Phone: 2454 0242

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214 JAIN JOURNAL VOL-XXXVII, NO. 4 APRIL 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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215 V.S. JAIN Royal Gems INC. Diamond & Coloured Stones 632 Vine Street, Suit# 421 Cincinnati OH 45202 Phone : 1-800-627-6339 RAJIV DOOGAR 305 East Tomaras Avenue SAVOY ILLINOIS - 61874 U.S.A, (219) 2884652 DR. NARENDRA L. PARSON & RITA PARSON 18531 Valley Drive Villa Park, California 92667 U.S.A Phone : 714-998-1447714998-2726 Fax-7147717607 MANOHAR PARSON 18 Aldridge Way Nepean, Ottawa, Canada K2 G4 H8 Phone (613)-726-1231, Fax-(613)-7211343 SUVIGYA BOYED 340 Mill Road, Apt # 1407 Etobicolse, Onterio - m 9 Cly 8 416-622-5583 SUBHASH & SUVRA KHERA 6116 Prairie Circle Mississauga LS N5Y2 Canada Phone : 905-785-1243 SMT. KUSUM KUMARI DOOGAR SMT. KUS Shri P.K. Doogar, nad Pin- 742123 Amil Khata, P.O. Jiaganj, Dist: Murshidabad, Pin- 742123 West Bengal, Phone: 03483-56896 M/S PARSON BROTHERS 18B, Sukeas Lane Kolkata-700007 Phone - 2242 3870

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216 JAIN JOURNAL: VOL-XXXVII, NO. 4 APRIL 2003 With best compliments from Emami Limited 18, R. N. Mukherjee Road Kolkata - 700 001 Phone : 2248 9801/6388 ernational www.jainelibra

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Voice & Vision of Communication SOBHAGYA ADVERTISING SERVICE 91B Chowringhee Road, Kolkata - 700 020 Phone: 2223-6708/6997/4356/4357 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 217 * 217

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218 JAIN JOURNAL: VOL-XXXVII, NO. 4 APRIL 2003 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.jainelibr

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219 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, 2513 2203 Fax:91-011-513 1184 E-mail : laxman.jariwala@gems.vsnl.net.in

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220 With Best Compliments MARSON'S LTD MARSON'S THE ONLY TRANSFORMER MANUFACTURER IN EASTERN INDIA EQUIPPED TO MANUFACTURE 132 KV CLASS TRANSFORMERS Serving various SEB's Power station, Defence, Coal India, CESC, Railways, Projects Industries since 1957 JAIN JOURNAL VOL-XXXVII, NO. 4 APRIL 2003 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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Summer 2003 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) SP 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.