Jain Journal 2004 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication
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ISSN 0021-4043 A QUARTERLY
ON
JAINOLOGY
VOL XXXIX
No. 1 JULY
2004
Journal
निभवन।
JAIN
WAN PUBLICATION:

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a quarterly on Jainology
JAIN JOURNAL
11 da na
Jainology and Prakrit Research Institute
JAIN BHAWAN
CALCUTTA

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JAIN JOURNAL
Vol. XXXIX
No. 1 July
2004
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Editor : Satya Ranjan Banerjee

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Contents
APROPOS OF HIMSĀ VS AHIMSA
Hampa Nagarajaiah
LIFE SCIENCE AND JAINISM
Rajjan Kumar

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JAIN JOURNAL
Vol. XXXIX
No. 1 July
2004
APROPOS OF HIMSĀ VS AHIMSA
AND THE JAINA WARRIORS
Dr. Hampa Nagarajaiah 1. 01. A clearcut dichotomy of vyāvahārika olim laukikadharma, the practical or feasible virtue, vs pāramārthika dharma, the spiritual truth, has posed a valid challenge to Jaina theory of ahimsā, non-violence. Jaina philosophers and litterateures could comprehend this duality long ago. While drafting the code of conduct and moral ethics, ancient pontiffs and preceptros or the Jaina lawgivers, had the wordly wisdom. The way in which the early ascetic scholars handled the perplexing enigma of ahimsā versus hiṁsā and reconciled the teachings of religion with the way of day to day life, without repudiating the kernel of ahimsā, requires an inextenso discussion.
2.02.1. The metaphysical question of himsā versus ahimsā is the pivot round which the whole gamut of Jaina philosophy is fashioned. The ahimsā has been the hall mark down the centuries, its scope has been, not exactly redefined, but in the socio-political milieu, debated at length.
1.02.1. Semantic range of the word himsā, violence, is wider enough as to include nearly 30 Prakrit synonyms. Albeit, it ultimately boils down to any act of carelessness, actuated by passion, leading to destruction of life forces or law of love.
1.02.2. In spite of all the delicacies involved in the debates of himsā, abstinence from all forms of himsā, becomes absolute. Amstacandra and Amitagati ācāryas forbid killing per say, even destructive animals.

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1.03. Religion has offered recourse to its code of ethical life through which the laity could seek the goal life, orienting the whole of life. Religion and society, being complimentary to each other, shape each other in human history. Occassionally local culture and traditional elements may affect the outer layer of religion without affecting the core of it. Allowing reasonable margin for the ‘niewness' to life, basic outlook of religion continues to be 'constant' or 'changeless'. These two innate qualities lend promotion and protection to Religion by making it simultaneously flexible and rigid.
1.03.1. Ancient preceptors and pontiffs, envisaging such an inevitable encounter did not remain ambivalent on this issue. They have prescribed a practical way of life, making allowance for unattached violence, for the lay votaries so engaged in unavoidable dutybound activities. This may need further clarification.
1.03.2. Early apostles, who continued to propogate the ahimsā philosophy of Jinas, had made a distinction between muni-dharma, individual ethics, and srāvakadharma, social ethics, which shows the polarity of the ascetic and the householder. This, in fact, has been one of the characteristic features of Jaina ethics. For the frair, the negation of compromise is the cardinal principle, and for citizen moderation must be the keynote of exitence since his life is rooted in compromise. A transparent and categorical segregation ofārmbhaja himsā, occupational violence, and virõdhi hiṁsā, countering violence with, violence, as opposed to ahimsā, helped the expounders of the theory to reasonably explain the tangled position. Jaina law givers expressly forbade intentional himsā and time and again emphasised to renounce saņkalpaja hiṁsā, willful violence.
1.04. Of all the challenges that ahimsā cult, the philosophy of non-injury, faced, the major problem revolved round the axis of justification of ksātra-dharma, military conduct olim duty of the martial race. Fundamentally ahiṁsā vs himsā are poles apart, something essentially opposed. This contrariety had to be logically and convincingly disposed.
1.04.1. Before proceeding to examine the issue from its historical perspective, I would rather prefer to quote a relevant portion: "Indian

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history, even until Gandhi, has accepted violence as a means to promote social good. The Mahābhārata says that there are two things : ‘abstenation from injury and injury done with righteous motives. Of these two, that which brings in righteousness is preferable. There is neither act that is entirely pure, nor any that is entirely simple. In all acts, right or wrong, something of both prevails' ( Vincent Sekhar S.J.: 2000: 172].
1.05.1. It also demonstrates the fact that a stage comes when the welfare of the Samgha and the propagation of the faith become more important than the personal salvation of the individual. The individual does not then hesitate to do something for the Samgha which he may never do for himself. His act is justified on the ground that the Samgha is essential for the propogation of the only right path. Such acts also suggest the belief that the ends justify the means, as against the basic ethical postulate that means are as important as the ends" [Swami Brameshanand : 1992: 249].
1.05.2. It is the intention and inclination with which a weapon is used and the injury is caused, which is more apposite to decide the ethical consequence. Two illustrations may elucidate the point under discussion. A medical practitioner using a knife in the operation theatre cuts affected portion of the human body with an intention of saving the patient. On the contrary, a thief, using the same knife wounds a person to steal whatever is possible. The former act does not amount to himsā, whereas the latter is considered as a clear violence of ethics. “For it is the intention which is the deciding factor, not the external act which is inconclusive. From the real point of view, it is the evil intention which is violence whether it materialises into an evil act of injuring or not. There can be non-violence even when an external act of violence has been committed and violence even when it has not been committed” (cf.infra).
1.05.3. "Jinadattasūri, writing at a time when Moslem destruction of temples and interference with pilgrimage was causing the Jain community great trouble, stated bluntly, in a manner more reminiscent of Islam itself, that anybody engaged in a religious activity who was forced to fight and kill somebody would not lose any spiritual merit but instead attain deliverance” [Paul Dundas : 140]. This reminds of

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JAIN JOURNAL: VOL-XXXIX, NO. 1 JULY 2004
the retaliatary act of Vişņukumära that occurs in the Neminātha Purāņa. Therefore, “violence as such is ethically bad, but in true life one has to consider the whole situation before deciding whether the use of violence is justified as a mixed good. The whole situation may not be dominated by one, single ethical principle" [ Vincent Sekhar: 172].
1.05.4. Analogous with this, a soldier killing his enemies on the battlefield will not make him a criminal and he will be persona grata. But, if the same warrior murders or harms somebody whom he does not like warrants punishment as it amounts to violence, and he will be persona non grata.
It is a fact that Jaina samgha was mostly patronised by the royal elite, traders and burghers. At the same time, the apparent espousal of Jainism by aggressive and militaristic kings and generals needs consideration. Jainism, a religion of non-violence, enjoying spontaneous sponsorship by very many warrior aristocrats, needs a detailed discussion. The religion had not only forged close relationship even with martial class, but also played a vital role in the foundation of some royal dynasties.
1.06. Participating in the war, causing wholesale hiṁsā, is the most debatable part of the doctrine of ahimsā vs hiṁsā that has often spawned controversies. The illustrious Mahāmēghavāhana Khāravēla (c. 2d cent. B.C.), possibly the greatest king of war and peace, was perhaps the best and earliest of Jaina kings who so brilliantly but appropriately handled the problem to strike a synthesis. He openly came out with a seminal dictum to set right the confusion of the Ksatriyas. Khāravēla, king of Kalinga, himself a staunch devout Jaina by faith and a true Ksatriya by profession, comprehended a concordance between the riddle of himsā vs ahiṁsā. He reiterated that Kșātradharma, the duties enjoined to Kșatriyas, should sustain, a verity most germane to the present discussion.
1.06.1. Khāravela even went to the extent of making provision, for the Kșatriyas, of performing yāgas, a religious sacrifice, with which the Ksatriya derives satisfaction and inspiration. He held his Jaina council at Udayagiri in the 13th regnal year. He performed rājasūya

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yaga in the sixth year of his reign. "Thus, the kings who did not give up the traditional grove of Ksatriya way of life, were not antagonistic to the ceremonies of Yaga. The rulers primarily, as the dictum of Kharavela's charter proclaims, were savva-pasanda pujakō, the worshipper/respector of all sects, and savva-dēvāyatana samskāraka, the repairer of all temples. As such anekāntamata seldom came in violent conflicts with other contemporary faiths' [Hampa Nagarajaiah: 1999-A: 10].
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1.07. Khāravēla, and other later Jaina heroes of several successive battles were evidently aware of the concept of virōdhi himsă, of countering violence with violence. Those connoisseurs who expounded the axiom of ahimsā paramō dharmaḥ, that non-injury is the paramount religion, and the maxim of jīvōjivavayajīvitam, live and let live, had made a reasonable provision of arambhaja and virōdhihimsā. Thus, the final crux of the entire puzzle of violence was solved when the peasants were allowed to cultivate, traders to transact business activity, warriors to wage war only in order to defend their people. Ipso facto, by virtue of the same fact, discharging one's dutybound actions are justifiable. Loyalty to the land and religion need not contradict each other. For the Ksatriyas waging war was unavoidable since it was their way of life. Jaina conon had to accept and assimilate this aspect of bare reality. Almost all the 63 great men of eminence, including Tirthankaras, were Kṣatriyas. Transfer of Mahāvīra's embryo (fetus) from the womb of a Brahmin lady to the womb of a Ksatriya, was an understandable symbolic affirmation in defence of establishing the Ksatriya superiority.
1.08. When once the religious sanctity was accorded to participate in the war, everything went in its favour. But the genius of the Jaina connoisseurship rests not in making a marginal accommodation in allowing each one to follow their profession, but in meticulously protecting the basic tenets intact. The nucleus of nonviolence was not let loose. For the Kṣatriyas there was scope for their prowess, and at the same time, there was no room for its glorification. For them the real battlefield was the human body itself, the veritable war was against their own self. True victory was against one's own self." Jainism's emphasis on non-violence might foster the impression

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that this is a tradition that emphasises mere meekness or docility. Such an impression, however, would be quite mistaken. Martial values, albeit, in transmuted form, are crucial to Jainism's message and to its understanding of itself. The Jina is a conqueror......he is also one who might have been, had he chosen to be a wordly King and a conqueror of the world. But instead the Jina becomes a spiritual king and transposes the venue of war from the outer field of battle to an inner one......the metaphor of transmuted martial valor is basic to the tradition's outlook and integration” [A. Babb Lawrence : 1998:5).
1.09. “Ācārya Simhanandi, celebrated teacher and proinoter of the Ganga dynasty, laid down the following Jaina code of conduct for his protege, rightly swept up in the spirit of the age and history, and fusing religion, prowess and patriotism together :
If you fail in what you have promised If you do not approve of the Jaina teachings If you seize the wife of another If you eat honey of flesh If you form relationships with low people If you do not give you wealth to the needy If you flee from the battle field Then your race will go to ruin
1.09.1 “All the Gangas faithfully adhered to these aeonial commandments almost verbatim; they fought bravely and won many decisive battles, whole-heartedly approved the Jaina teachings, maintained sterling character, remained virtuous, followed vegetarianism, aimed at altruistic principles, distributed their wealth to the needy. A number of the Ganga charters go to approve that they are celebrated for their unswerving fidelity to the plighted word. They continued to include the cognomenic appellation of Dharmamahādhirāja and satya-vākya olim Nanniya Ganga (“the Ganga in Truth') to aver their guru, adept Simhanandi” ( Hampa Nagarajaiah: 1999 B : 75-76). Jaina thought did not confine to preach an attitude of life negation. It also maintained an attitude of life affirmation. With this radical and secularised imminence, Jainism culminated in social

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HAMPA NAGARAJATAIT:APROPOSOFHIMSA VSAHIMSA
service without sacrificing spiritual sap. The novel orientation was not intended to persuade a reluctant warrior or joining battle. The oecumenical positive approximation allowed the religious ambiguity to be sloughed off, and enhanced a more invigorated pluralism.
1.09.2. Once, Dadiga and Madhava, Ksatriya brothers in distress, approached ascetic Simhanandi leading the life of austerity at the outskrits of the city. Taking pity on the forlorn brothers, adept Simhanandi made them indulge in proper education, and blessed them with a boon, a sword and a kingdom. Mādhava, with all his might, struck the stone pillar which broke with cracking noise. Convinced with his power, prophet Simhanandi placed a coronet of the petals of Karņikāra flower, and blessed by scattering akşata, rice grains. Thus the saint with a pleased mind gave the Gangas a kingdom with a crest, a congnizance, making his piñca olim rajoharaṇa, peacock feather with broom, a lāñcana for them, furnished with numerous attendants, elephants and horses, and played the role of king maker. With matured consideration, Simhanandi not only promoted the Ganga kingdom, but probably initiated a neo-military concept in the Jaina Church which provided moral courage with all its spiritual sanction.
1.09.3. Contemplating on the historical significance of Simhanadi's charter, Professor Vasantha Kumari aptly writes : "It was only a change introuced with regard to ahimsā in practice and not in theory. Without this change, Jainism would have remained merely as an impuissant or as an act of myth like a king without 'might', or a religion without ‘many followers'. The political sovereignty of the Jaina rulers was thus made possible and military services and warrior profession received spiritual sanction. These changes helped the Jaina rulers to raise themselves to the trend of the period..... Thus the spiritual concept of ahimsā, the military concept of imperialism were amalgamated and the impossible was possibly achieved, which in fact, led to the political and cultural matrix of Jainism in Karnataka" Vasantha Kumari: 1991: 179].
1.09.4. Gangarāja, chief commander of the Hoysala army, and the crest jewel of perfect faith in Jainism, had imbibed to the core the moral-ethical code prescribed by Simhanandi ācārya. One of his

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inscriptions has brilliantly crystallized his noble aim and standard of morality almost echoing Simhanandi's charter of relgio-political wisdom:
To be false in speech
To show fear in battle
to be addicted to others wives
to give up refugees
to leave suppliants unsatisfied
forsake those to whom he is bound
Live in treachery to his lord
2.01. Inspired by this ideal, Jaina community produced not merely bhavyas, devout Jainas, who could execute orthodox duties to gain salvation, but mighty commanders of armies as well, who while being faithful Jainas themselves, liberated their country from its enemies: "The greatest claims of Jainism at the hands of posterity is that it gave to India men who turned it into a philosophy of action, and clearly showed the importance of the fact that ahimsā, which was the keynote of their great faith, instead of being an obstacle in the path of their country's liberation, was really an adjunct without which no freedom could be effected either in the field of religion or in that of politics" [Sushil Jain: 1996: 13].
2.02. Whether it amounted to reconciliation or relaxation of the rigid rules, Jaina pontiffs even entered into politics enthroned or dethroned kings in the interest of the people at large and for the survival of the Samgha. Earliest of similar instances of historical significance comes from the life of Kālakācārya (c.2-1 st cent. B.C.). Gardabhila, king of Ujjain, kidnapped a Jaina nun to satisfy his sexual desire, who happened to be Kalaka's sister. Outraged by the unpardonable behavior of the king, Kālakācārya approched the neighbouring Sahi kings and incited them to invade Ujjain. Accordingly, Gardabhila was punished, Jaina nun was freed from the king's seraglio, and Sahi rule was established. Buddhism also considers danda, punishement and a righteous war as unattached violence.

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UAMPA NAGARAJATAHAPROPOSOFHIMSAVSAHIMSA
"Jainism redefined the nature of martial valour and violence so that the true warrior was seen as being the fully committed Jain ascetic. The early Digambara (or possibly Yāpanīya) writer Sivārya compares the young warrior fighting in battle to the spiritually victorious monk and the gaining of deliverance is equated with the attainment of kingship [Bhagavati Arādhanā 19-23, 199 and 1849-50]. Jainism's ideology, particularly marked among the Digambaras who were the dominant sect in the south, of heroic individualism and self-perfection, frequently expressed in images of striving, battle and conquest, which could thus lead to it being seen as a religion of vigour and bravery, is no doubt one of the reasons why it was held in such respect by a large sector of south Indian warrior society”[Paul Dundas 119].
2.03. We have solid instances of devout Jaina emperors, kings, ministers, generals, queens and the hierarchy of soldiers who had engaged themselves in sanguinary wars. Srīvijaya, Būtuga, Mārasimha, Cāmundarāya, Sankaraganda, Punnamayya, Nāgadeva, Gangarāja, Mariyāne, Nimbarāja, Irugappa are some of the brave generals in the galaxy of those who fought many successful wars, and by faith were Jainas. Similarly women warriors like Sāviyabbe (975), Dānacintāmaņi Attimabbe (950-1017), Rāņi Cennabhairādevi (1553-1607), Queen Abbakka the Senior and Abbakka the Junior (17th century), who both defeated the Portuguese Armada, were second to none on the battle field. Thus Jains do profess that there is no himsā which was purely pleasent and agreeable consequences. But, waging a righteous or duty bound war, a necessary evil, has sought its legitimate justification. Jaina fiars do not brand those valiant fighters as mithyādrstis, heretics, because of blood they shed during wars, considering the fact that those fighting men have discharged their professional duties with dignity. The warriors have met the inevitable death with a smile on their face, but with a strong and steady determination to stick to the rigid rules of their religion. Here, the Jainas may appear to have shared the pan-Indian belief, but not so.
2.03.1 "Contrary to the widely held belief that death on the battle-field is almost equal to holy martyrdom, the Jaina answer as put in the mouth of Mahāvīra shows extraordinary courage of their

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conviction that death accompained by hatred and violence can never be salutary and must therefore lead to unwholesome rebirths” [Padmanabh S. Jaini : 2000: 14). Thus, Jaina approximation departs drastically from the following non-Jaina conviction: hatā vā prāpyasi svargam jitvā vā bhökşyasē mahīm!
(Bhagavad-Gītā ii. 37] Slain, you will attain heaven, conquering you will enjoy on earthli
It may be recalled that even Lakşmaņa, Krsna, Srēņika ended up their lives in hell for the himsā they had committed and reborn as human being and attain the highest status of eternal bliss by observing austerity.
2.04. Jaina literature, canonical and non-canonical, did not remain non-committal on the subject of hiṁsā. The Nisītha Gātha and other canonical texts cite such examples: "Once a group of monks had to pass the night in a forest infested with wild beasts. An exceptionally robust monk was deputed as a guard. The monk on duty killed three tigers and saved the Acārya and others. His act, though blatantly against the vow of ahiṁsā, was not condemned. According to another exception, monks were permitted to take recourse to violence, if need be, to protect nuns” [Swami Brameshananda : 1992: 249].
2.05. Jaina literature contains many accounts of the dialogues between Mahāvīra and king Srēņika. Once Srēņika asked Mahāvīra the reason for his being born in hell. Mahāvīra said to the king : Yes, it has to be. On account of your deep interest in hunting in the past you have acquired karma leading to birth in hell. And for following my path you will be born again as a human being, and just as I am the last Tīrthankara of the present phase of the time-cycle, so you will become the first Tīrthankara named Padmanābha, in the next phase. Hearing the great prophecy, king Srēņka became consoled.”
2.06. "The most famous exemplication of the nature of the Jain warrior occurs in Jinasena's description of the conflict between Bharata and Bāhubali. Bharata attempted to take over the kingdoms of his brothers which had been bestowed upon them by Rşabha. However,

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his half-brother Bahubali refused to countenance this, as a result of which the two fought a duel. At his very moment of triumph over Bharata, Bahubali realised the transience of kingship and worldly affairs and renounced, standing in the forest in a meditative posture for a year at the end of which he gained the true Jain victory, conquering the real enemies, the passions, and thus becoming, according to the Digambaras, the first human of this world age to achieve liberation. It is this story which inspired the most conspicuous artistic monument in south Indian Jainism, the massive image of Bahubali at Sravana Belgola dedicated by the victorious general Camuṇḍaraya in 981". [infra].
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2.07. "The 'Lorebook of the beginning" presents a subtle model of kingship as a necessary but potentially dangerous and flawed institution (Bharata was motivated by anger and attempted to cheat in his fight with Bahubali). All kings are regarded as requiring the controlling presence of Jain principles and Jain, rather than brahman, advises, and they can ultimately only gain mastery of the world by winning through to the genuine kingship of austerities and becoming a monk. We do not know how many south Indian kings or warriors attempted to put these principles into practice, although the ideal of the righteous Jain monarch remained a powerful one. While the last Rāṣṭrakūta emperor supposedly ended his life in the manner of the true ascetic by fasting to death, it must have also been the case that a generally fluid religiosity prevailed, as in the case of Camuṇḍarāya who is known to have dedicated temples to the Hindu gods Vişnu and Śiva." [Paul Dundas 120]
2.08. The pre-Aryan Jaina concept of ahimsa and animism is unique. Henric Zimmer and Noel Rettig endorse the view that Jaina religion, representing pre-Aryan system of thought, is the oldest of all Dravidian born philosophies. It would indicate that ahimsa, reverence for life, and non-intention to kill is a more primitive practice than human and animal sacrifice. Thus, ahimsā is not redundant, not restricted to Jainism or India alone. It is, in fact, globally germane and applicable. The concept of a Jaina warrior is perfectly in line with Indian spiritual tradition which goes beyond toleration since the Jaina

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generals fought Dharma-yuddha in the great epical tradition of righteousness to restore the moral balance of the age. They never faltered in doing a noble deed. When all other means to avoid bloodshed and restore peace failed, they inevitably resortd to draw the sword. Jaina warriors, patriotism personified, lived and died for their Dharma to preserve the values of their motherland and protect the probity of their countrymen. Their heroic deeds are the tales of valor, nobility and faithfulness. They played the role of defending the nation, fought like lions in war but acted as model citizens in life and peace.
Bibliography
Babb, A. Lawrence : Ascetics and Kings in a Jain Ritual Culture,
Delhi, 1998
Brown, N William : The Story of Kālaka, Washington, 1933.
Brameshananda, Swami : Jain Monastic Rules, Jain Journal, vol.
XXVI, No. 4, April 1992.
Nagarajaiah, Hampa :
1. A History of the Early Ganga Monarchy and Jainism, Bangalore, 1999. 2. The Later Gangas : Mandali Thousand, Bangalore 1999. 3. A History of the Rāştrakūtas of Malkhēd and Jainism, Bangalore, 2000. 1. The Jaina Path of Purification, Berkeley, 1979. 2. Collected Papers on Jaina Studies, New Delhi, 2000.
Jaini, S. Padmanabh :
Noel Rettig:
‘An anthropological Study of the Religion of the Jainas', in Jain Journal, VI.3, January 1972.

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Paul, Dundas :
1. The Digambara Jain Warrior - Paper in- The Assembly of Listeners : Jains in Society, (eds) Michael Carrithers and Coroline Humphrey, Cambridge; 1991, pp. 169-187. 2. The Jains, Routledge, (1992), 2002 'Give Away Violence, Preserve Life. Jain Journal, XXXIV.4, April 2000.
Sekhar, Vincent, S. J. :
Sushil Jain :
Vasanta Kumari :
On Jaina Polity and Somadeva's . Nītivāmstam, Jain Journal, XXXI-1, July
1996, pp. 4-17. “Power and Tranquility - a profile of Jaina Martial Class of Karnataka - Jain Journal, XXV - 4, April 1991, pp. 178-184., Philosophies of India, (ed) Joseph Campbell, New York, 1951.
Zimmer, Heinrich :

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LIFE SCIENCE AND JAINISM Dr. Rajjan Kumar
Life is ambiguous and mysterious. It can be studied in a better way by life sciences. The study and the scope of life and life-sciences are equally interesting and amazing. The wisdom burried in the ancient literature regarding life and life sciences by the Jaina Savantas is unlimited.
Animation, non-animation & Jainism
According to Jainism, animation (life) is caused by the unity of a non-physical (non-material) entity called soul or 'spirit' with a material body. That is, there is a subtle spiritual self associated with the gross physical body during the life, death is the separation of the two. Until emancipated, the soul is always developed by karman (as karmasarira). Thus, on death, what is separated from the physical body is soul cum-karma-sarira. It is the karma that is responsible for the organization of the physical body. An organism 'lives' for the duration of the life-span which is determined by one of the main categories of karman i.e. ayuşya karman'
However, the Jainas believe that there are only two fundamental entities viz. 1. Jiva 2. Ajiva. These two exhaust between them all that exists in the universe and Jain philosophy is based on the nature and interaction of these two elements. It can be said that the living and the non-living, by coming into contact with each other, forge certain energies which bring about birth, death and various other experiences of life. Spiritually these are considered as miseries but for practical consequences they are granted as the different stages of lives. Hence, they are called the riddles of life.

We have varieties of riddles of life. Jaina metaphysics through its seven fold approaches provides a satisfactory solution to the so called riddles of life, viz. creation, birth, death, pleasure, pain etc. These seven fold approaches of Jain-metaphysics not only solve the so-called varieties of life, but also put a platform which leads the path

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of liberation of the soul from sufferings and also for the realization of its full powers. These seven are rightly known as tattavas or the fundamentals or truths. These seven tattavas are termed as Jiva (living), Ajīva (non-livings), Āśrava (the influx of karmic matter towards the soul), Bandha (bondage), Samvara (the stoppage of Äśra a), Nirjarā (gradual removal of karmic matter), mokșa (liberation)
Out of the above seven fundamentals, there are only two tattvas viz. jīva and ajīva, which deal with the nature and condition of the unverse. The rest five tattvas are explained as the different status of combination and association of these two fundamentals i.e. jiva and ajīva. This interplay of soul (jiva) and matter (ajīva) is in the form of 1. influx of matter into soul, known as āśrva. 2. attachment or bondage of matter with soul (consider as bandha). 3. stoppage of influx (called as samvara). 4. separation of this bondage (taken as nirjarā). and 5. complete liberation of soul from the matter (granted as moksa).
Out of the above seven fundamentals there are only two basic substances i. e. jīva and ajīva . Jain Biologists differentiates the two opposite constituents on different grounds, but the most adopted facts is that it differentiates the living from the non-living by using the word jivatthikāya'(organism) to refer to any living things, either plant or animal'. Hence, it is relatively easy to see that a developed jīva like man, less developed jīva like insects, most developed plant like 'sāla tree, less developed plant like creeper etc. are living". Whereas pieces of matter (pudgala) viz. earth, stones etc. are not so. However, it is more difficult to decide such kinds of clearcut division about living and non-living for modern biological sciences.
Characteristics of Living and .Jainism
It is quite clear that in this universe there are two different types of fundamental entities-1. living and 2. non-living. The whole life in this universe is a result of combination and dissociation of both the
ntals. However, for the practical purposes it is worthwhile to differentiate between living and non-living. In modern biology the distinction between these two different entities has been drawn out on various levels. Jain-masters also care for the same. All living substances have, to a greater or lesser extent, the properties of specific

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JAIN JOURNAL VOL-XXXIX, NO. 1 JULY, 2004
size and shape, metabolism, movement, irritability, growth, reproduction and adoption. This list of different properties of jiva seems to be specific and definite but the line between the living and non living, according to modern biology is tenuous as - "non-living, objects may show one or more of these properties, but not all of them?.
However many of the phenomena of life that appear to be so mysterious, as discovered by the jainācāryas, such as respiration (ucchavāsa), instinct (samjñā), speech (bhāṣā), passion (akaṣāya), senses (indriyas), psychic conditions, (lesyas), feelings (vedanās) etc. of the living substances have proved to be understandable by invoking a unique life-force, while other aspects of life can be explained by physical and chemical principles in the light of future research in the field of Biology.
According to modern Biology, the structural and functional unit of animation of both plants and animals are the cell, the simplest bit of living matter that can exist independently. The cell itself has specific organization, for each type of the cell it has specific characteristics, size, shape and so on. It has a plasma membrane which appears in all living substance from the surroundings. It contains a nucleus, a specialized part of the cell separated from the rest materials of the cell by a nuclear, membranes. The nucleus plays a major role in controlling and regulation the activities of the cell. The bodies of the higher animals and plants are organized in a series of increasingly complex levels. Cells are organized into tissues, tissues into organs, and organs into organs-systems. Irrespective of this conception of modern biology, Jainācāryas explain all of them on the basis of karma doctrine, samsthāna and samhanana (skeleton system), paryapti (vital force), prāna (life forces), etc.
Body, Soul and Jainism
Birth of an individual organism in a particular species at a particular time and in a particular place is neither orbitrary nor accidental, but the very precise result of the individual's karman. Which again is confirmed as the result of different actions of jiva occured in the past life or lives. The determination of the species, the life-span, the social status, feelings of pain and pleasure and such

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other fundamental factors of other individual's life are the combined result of four aghatin categories of karman i.c. (1) nāma-karmaṇa, (2) gotra karmaņa (3) vedaniya-karmaṇa and (4) ayusya-karmaṇa and their relevant categories".
23
According to biology life means a composition of living cells which is made up of different kinds of material substances having several types of physical and chemical actions. Irrespective of this. The Jainas believe that life is not merely a composition of material substances. A non-material soul-substance ((jivästikāya) is also essential to create a living which is made by maters cell. Soul is a conscious substance, but is not considered like a physical one. It is non-material/non-physical, but is eternal too. It can neither be created nor be destroyed. A soul animates a particular organism and manifests itself in various kinds of vital functions of a jiva. According to biosciences, living organism is qualitatively distinct from non-living matter. Functioning of the former is governed by some unique biological laws. The essence of living is the set of principals determining the transmission of genetic information from one generation to the next.
Living organisms are composed of the same constituents as the rest of the earth, but it possesses, besides free will, which is the characteristics of life, all of the following attributes, such as, organization, excitability, conductivity, contractility, metabolisms, growth, reproduction. One or more of these, but not all, may be possessed also by non-living matter.
In its composition, a living organism contains no special element made up of some elements that occur naturally on the earth. Not only are these have elements a very special set, but they are combined together to make molecules more complicated than any others known in the universe1. However, Biologists do not accept that jiva depends upon a non-physical soul or spirit, but they agree that a vital force is produced by the combination of these unique molecules. The Jainas specify them in several technical names such as prāņas, paryāptis, indriyas etc. They are organised into living organisms which are not a closed systems in equilibrium, but in a steady state of interchange with the external environment maintained by continual intake of fuel and expenditure of energy.

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JAIN JOURNAL VOL-XXXIX, NO. 1 JULY. 2004
Carbon is the most common contents of foodstuffs. After taking meal the carbon element goes through the stomach and intestines into the blood, and from there to a muscle where it is burnt to give energy when the muscle contracts. In a couple of hours after eating, it will be breathed out of the lungs as carbon dioxide. This process is selfmaintain and is called homolysis. It is not a static-condition but considered, as a dynamic process of equilibrium.
In most parts of the body, there is a rapid turn over in many tissues and even the cells themselves are continually replaced by new ones. And yet, as all these interchanges go, the integrity of the whole organism is preserved. Thus the process of homeostasis, which consists, as it were of a continual death and rebirth, is the essential property of life. A vital force or vitality is the principle at work, which prevents the dissociation of the body in spite of continual expenditure of energy. End of vitality results in death". The Jainas declare that it a dissociation of soul from the physical body.
Paryapti, Vital Force and Jainism
Paryapti is defined as a vital-force of jiva. It appears to be the actual living material of all living organisms i.e. plants and animals. There are six kinds of paryaptis12 -1. āhāraparyāpti, 2. sariraparyāpti, 3. indriyaparyāpti, 4. ucchavāsaparyāpti, 5. bhāṣāparyāpti and 6. manaḥparyapti.
Āhāraparyāpti is that kind of vital force by which living (jīva) takes, digests, absorbs and transforms molecules of food particles khala (waste products) and rasa (molecules of nutrients or energy)13. Sariraparyapti is the vital force by which the molecules of nutrients are utilized by the jiva for the release of energy, the buildings of blood, tissue, fat, bone, marrow, semen etc.14 Indriyaparyapti is the vital force by which molecules of nutrients or rasa suitable for building of senses are taken in and provided to the proper place so that jīva can have the perceptual knowledge of the desired sense-objects by the senseorgans'. Ucchavāsaparyāpti is the vital force by which particles of respiration are taken in, oxidized for energy are leftout16. Bhāṣāparyapti, by which the jiva having taken proper particles of speech, emit them as speech". Manaḥparyapti is that kind of vital

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force by which jiva having taken particles of mind, transforms them by the mental process and give vent to them as the mental force, i.e. thought's.
25
It is considered that this paryāpti is not a single substance, but it varies considerably from organism to organism (i.e. one sense to five sensed jiva), among the various parts of a single animal or plant. There are six paryaptis, but they share certain fundamental physical and chemical characteristics19. Jiva, which has a fully developed vital force is called paryāptaka and those which do not have a fully developed vital-force in any form are called aparyāptaka.
Modern Biology explains them on the basis of lack of system growth, whereas Jainism defines the very concept of modern biology. It conceives that it has happened owing to jiva's own karma. The Jainas say that however the gaining of the capacities of vital-force of the jiva starts simultaneously, but the completion (of each of them) is effected gradually within the period of one antarmuhurta, which increases in the case of each succeeding one. Yet their total period does not exceed one antarmuhurta. In modern biology, it is granted as a combined process of metamorphosis, physiology as well as process of cell-division which a jiva has processed during its physical development and life-sustain.
Prāṇa, life-force and Jainism
To the Jains, every jīva consists of prāņas. Prāņas are life-force and are ten in numbers20 viz-five indriyaprāņas (life-force of five senses), Ucchavāsaprāṇas (life-force of respiration), āyuprāṇa (lifeforce of length of life,) manovāka and kāyaprāņas (life-force of mind, speech and body). Out of the above ten prāņas, every jīva must have four prāņas at minimum stage whereas the maximum number of prānas which a jīva has is ten. Prana is considered as the activity of jiva.
According to Jainism, in this universe there are jivas which have one sense organ only and are also found well-developed jiva which have five sense organs. Regarding prāṇas it is elucidated that onesensed jiva possesses four kinds of prāṇas viz. sense of touch, length of life, physical body and respiration. Two sensed jīvas have six

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JAIN JOURNAL: VOL-XXXIX, NO. 1 JULY 2004
prāņas viz. senses of touch and taste, respiration, length of life, body and speech. Accordingly three sensed jīva have seven prānas whereas four have eight prāņas i.e. sense of smelling and sight, five sensed asamjñi jīva has nine prānas, whereas samjni jīva has ten prānas, they included mind as 10th prānas, along with other kinds of prānas.
Actually speaking, these ten prāņas are almost contained with six paryāpatis, e.g. indriyaparyāpti contains five indriyaprāņasāhāraprayāpapti=āhāraprāņa, ucсhavāsa-paryāpati=ucchavāsaprāņa, sariraparyāpti-kāyaprāņa, bhāṣāparyāpti=vākaprāņa, manahparyāpti=manaḥprāņa. Only āyüprāņa appears to be an addition. Thus it is found that most of the paryāptis and the prānas have common names. So the question is whether there is any difference between them. The Jaina texts explain the difference by saying that paryāpti is an attainment of the capacity of developing body, mind, speech and five senses, while prāna is the activity of those functionaries2?. In Dhavalātikā it is quoted that āhāra, śarīra, indriya, bhāṣā, mana etc. are the power of jīva and they get completion due to paryāptis, whereas it is due to prāņa that the soul gets the power of animation (jīvītaprāņā). paryāpti is cause and prāņa is effect23.
Paryāpti, Prāņa and Jainism
According to modern Biology, body of living organisms are made by cells and tissues. Cell is considered as the fundamental unit of physical body of a jiva. It shows all the characteristics of living organisms24. Groups of the same kind of cells are known as tissues. In Jainism cells are denoted in the name of arbudas, whereas tissues are considered as pasis25. Cells are filled with specific kinds of semiliquid called protoplasm. It is considered as the basis of life. It is the actual living material of all living organisms. It is not a single substance, but varies considerably from organism to organism, among the various parts of a single animal or plant, and from one time to another with a single organ or part of an animal or plant. There are many kinds of Orotoplasm, but they share certain fundamental physical and chemical characteristics26.
The protoplasm of living organisms exists in discrete portions known as cells. These are the microscopic unit of structure of the

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body. Each of them is an independent, functional unit, and the different kinds of process of the body are the sum total of the co-ordinated functions of its cells. These cellular units vary considerably in size, shape and functions. Some of the smallest animals have bodies made of a single cell, others such as big animals and huge trees are made of countless billions of cells fitted together?".
The major types of organic substances found in protoplasm are carbohydrates, proteins, liquids, nuclic acids and steroids. Some of these are required for the structural integrity of the cell, others to supply energy for its functioning and still others are of prime importance in regulating metabolism within the cell29. According to Jaina Biology, metabolism is the sum total of all kinds of the chemical activities of paryāptio which provide energy for the growth, maintenance and repair of the organic system as well as of its own growth with intensity. Paryāpti of all cell bodies is constantly changing by taking in new substances, altering them chemically in a variety of ways, building new vital force or energy and transforming the potential energy contained in large molecules of nutrients of chyle (rasa)32 into kinetic energy (sakti) including heat as these substances are converted into other simpler substances. This constant exchange and expenditure of energy is one of the unique characteristic of the living organisms.
The energy exchange stream ofjīva is continuous and is also a normal kind of phenomenon. According to modern Biology, it is a result of different kinds of chemical combinations. Irrespective of this, Jaina Biology advocates that it is a kind of vital force of jīva which consists of combined activities of prāna and paryāpti. Both i.e. prāņa and prayāpti are neither a result of peculiar chemical combination of non-living matter nor a complex activity of jīva itself, but are considered a sort of separate principle (ādhyātmic kriyā) which are pervasive for the organism. They are considered as an impelling force or the prime mover of jīva. It appears to be the actual living material of all living organism i.e. plants and animals like protoplasm of modern Biology. Jain concept of paryāpti and prāņa, as considered the two unique forces of jīva, are not explainable in terms of physics and chemistry. They are associated with jīva and have a full control over the life of jīva. The concept of these forces may be called vitalism which contains

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JAIN JOURNAL : VOL-XXXIX, NO. 1 JULY 2004
the view that living and non-living systems are basicaliy different and obey different laws.
Saptadhātu organismic elements and Jainism
Dhātu in technical term is considered as elements of organism. The total number of dhātu is seven, such as, 1. rasa (chyle), asrg (blood), mārsa (flesh), meda (fat), asthi (bone), majjā (marrow), sukra (semen)33. It is suggested that the body and body-organs of all living organisms are a combination of these seven dhātus. The seven dhātus are the non-separable constituents of the physical body of living organisms, and these itself are taken as the power (sakti) of jīva. Through this power of energy (virya) jīva is capable to do work and to produce a change in matter or physical body. In the language of Biology it brings about by different kinds of processes, such as, absorption, assimilation and transformation. They help to transform rasībhūtamāhāram (molecules of nutrients) into chyle, blood, flesh, fat, bone, marrow and semen34 etc. These seven dhātus intermix with each other and transform into the form of different parts of the body.
The change of transformation of one substance into another is processed with complex biochemical reaction at different parts of the body of a jīva. It can be explained by following manner?s.
The food stuff which goes down to the gullet by the action of prāņavāyu (biomotor force) becomes mixed up first with a gelatinous mucus (phenabhūtam kapham) and then gets acidulated by the further chemical action of a digestive juice (Vidahadamalatam gataḥ). Next samānavāyu drives down the chyme by means of the grahaninādi (aesophagus canal) to the pittāśaya (duodenum) and thence to the small intestines (āmapakvāśaya). The bile acts on the chyme converts the later into chyle (rasa). This chyle contains in a decomposed and metamorphosed condition. All the organic compounds, viz. tissueproducing earth compounds, water-compounds, teja-compounds, vayu-compounds and finer etheric constituents which serve as the vehicle of consciousness.
The essence of chyle (sükşmabhāga) is driven by prāņavāyu, from the small intestines first to the heart, thence to the liver (and the spleen). In the liver the coloring substance in the bile acts on the

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RAJJANKUMAR:LIFE SCIENCEANDJAINISM
29
essence of chyle, especially on the teja-substance therein, and imports to it a red pigment, transforming it into blood. The grosser part of chyle (sthülabhāga) proceeds along the Dhamani (arteri) being driven by vyānavāyu (bio-motor force) all over the body. On the formation of blood the essence of chyle in the blood acted on by vāyu and māṁsāgni (the flesh forming metabolic heat) forms flesh-tissue (māṁsa). Of the flesh tissue, thus formed, the grosser part goes to feed or replenish the flesh tissue all over the body. The finer essence of flesh in the blood, in the chyle, acted on again by vāyu and fat forming metabolic heat (meda-agni) in the menstruum of lymph (kapam samāsritya) receives viscocity and whiteness and produces the fatty tissue.
This fat in the chyle (or blood) or rather the grosser part of it, replenishes the fatty tissue of the body, but the finer essence of fat in the flesh, in blood, in the chyle, acted on by vāyu and the marrowforming metabolic heat, in the menstruum of lymph (slesmanavrta) becomes hard (crystalline) and forms bone. The essence of the fat fills the hollow channels of the bones, and acted on again by the vāyu and metabolic heat, gets transformed into the semen, which is conveyed down by means of a pair of dhammanis or ducts (dveśukravahe) lodged in its receptacles (sukradhara vrsanaya) and discharged by means of another pair of ducts. The semen, or rather all events in their finer offence, give off ojas, which returns to the heart, the receptacle of chyle and blood, and again floods the body and sustains the tissues, thus completing the wheel or self-returning circle of metabolism35.
3.
Bhoom
References 1. Gommațasāra (karmakāņda), 11
Tattvārthasūtra, 1/4
Bhagavatisútra, 20.2.665 4. Ibid, 33-1-844, 22-1-692, 23.4.693
Ibid, 2.10.118 6. Vide Jaina Biology, J.C. Sikadar, p. 17 7. Biology, A vital, p. 17 8. Ibid, p. 17

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9. 10. 11.
12. 13. 14. 15. 16.
19. 20.
Gommațasāra (karmakānda), 9 Tattvārthasūtra, 5/26 Neuroscience & Karma, 2 L.S. Zaveri & Muni Mahendra Kr. p. 14 Dhavalā, 1/1/1/70; Gommațasāra (Jivakānda), 199. Gommatasāra (Jivakāņda), 119, Ibid Ibid Ibid Ibid; Dhavalā, 1/1/1/34 Ibid Ibid, 120-121 Dhavalā, 2/1/1/; Pañcasamgraha, 150; Gommațasāra (Jivakāņda), 132 Gommațasāra (Jivakānda). 99 Dhavalā, 1/1/1/34 Biology, p. 16 Tandulavaiyāliyam, pt-II, p.6 Biology, p. 16 Ibid, 16 Ibid, pp. 25-26 Ibid, p. 26 Jīvābhigama, p. 2 Brhatsamgrahaņi, p. 110 Navatattva prakraņaţikā, pp. 13-14 Yogaśāstra, 4/72; Sthānānga, Abhayavritti, 72; Lokaprakāśa, I, Sarga-3, pp. 18-19 Lokaprakāśa, I, Sarga-3, p. 19 Vāgbhața's Aștāngahrdayavyākhayā by Arimdatta, sarīrasthānam, 3/62 vide Jain Biology, Sikardar, pp. 43-44 Ibid, 3/62
23.
25. 26. 27. 28. 29. 30. 31.
33.
34.
35.

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JAIN JOURNAL: VOL-XXXIX, NO. 1 JULY 2004
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Phone: (0) 2282-0525 (R) 2479-0900 Fax : (91-33) 2282-3818, E-mail : stamps@cal3.vsnl.net.in
With Best Wishes It is difficult to conquer self.
If self is conquered, we shall be happy in this world and after.
COMPUTER EXCHANGE
Park Centre 24 Park Street Kolkata - 700 016 Phone: 2229 5047/0911
PUSHRAJ PURANMULL 65, Cotton Street, Kolkata - 700 007 Phone: (Gaddi) 2239 7343/4577 (0) 2220 7969,
2221 1907, (Resi) 2247 1490, 403104

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M.C.C. INVESTMENT & LEASING CO. LTD. 9 Rabindra Sarani, Kolkata - 700 073
Phone: 2235 7750/0741
RELIANCE PRODUCTS PVT. LTD.
15, Chittaranjan Avenue, Kolkata - 700 072 Phone: (0) 2237 4927/5311 (Resi) 2241 4538/3719
With Best Wishes INDUSTRIAL PUMPS & MOTORS AGENCIES 40, Strand Road, 4th floor, R. N. 3., Kolkata - 700 001
CAMERA EXCHANGE THE PHOTO & CINE PEOPLE
17/2A, Jawaharlal Nehru Road, Kolkata - 700 013, Phone : 2249-1647
With Best Wishes NIRMAL KUMAR SARAOGI (JAIN HOUSE)
8/1 Esplanade East, Kolkata - 700 069 Phone : 2248-2718/5595, Mobile : 98310-06435
The leaves of the tree wither and fall, When their days are gone, even so do the lives of men. Therefore, be
not careless even for a while. With Best Compliment from :
SURANA WOOLEN PVT. LTD. MANUFACTURERS * IMPORTERS * EXPORTERS 67-A, Industrial Area, Rani Bazar, Bikaner - 334 001 (India)
Phone : 22549302, 22544163 Mills
22201962, 22545065 Resi
Fax : 0151 - 22201960 E-mail : suranawl@datainfosys.net

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38
JAIN JOURNAL: VOL-XXXIX, NO. 1 JULY 2004
With best compliments
Like momentary drops of dew on a leaf, life too is liable to destruction at any moment. Hence, don't waste your valuable time.
Emami Limited
18, R. N. Mukherjee Road
Kolkata - 700 001 Phone : 2248 9801/6388

Page #38

With best compliments
BOTHRA SHIPPING SERVICES
(RAVICHAND BOTHRA GROUP OF COMPANIES) Steamer Agents, Handing Agents, Commission Agents & Transport Contractors
Regd. Office: 2, Clive Ghat Street,
(N. C. Dutta Sarani), 2nd Floor, Room No. 10, Kolkata - 700 001
Phone : 2220 7162 Fax : (91) (33) 2220 6400 E-mail : sccbss@cal2.vsnl.net.in
Vizag Office : 28-2-47, Daspalla Centre,
Suryabagh Visakhapatnam-520 020 Phone : 2569208/2502146/2565462
Fax : (91)(891) 2569326 E-mail : info@bothragroup.com

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40
JAIN JOURNAL: VOL-XXXIX. NO. 1 JULY 2004
With best compliments
LODHA CHARITABLE TRUST
14 Government Place East
Kolkata - 700 001

Page #40

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 : 28114496, 28115086, 28115203
Fax: 28116184 E-mail : bhansali@mantraonline.com

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42
JAIN JOURNAL VOL-XXXIX, NO. 1 JULY. 2004
With best compliments
ESSEL MINING
Essel Mining, an Aditya Birla Group Company, is amongst the largest Iron Ore Mining Companies in non-captive private sector in India besides being the leading manufacturer of Noble Ferro-Alloys.
AN
ISO 9001, ISO 14001 AND OHSAS 18001 CERTIFIED COMPANY

ESSEL MINING
Iron Ore & Noble Ferro Alloys Creating Eternal Value
H.O.& Central Exports Cell : 18th Floor, Industry House,
10 Camac Street, Kolkata - 700 017 Phone: 033-2282-8330/8339 Fax: 033-22824998
e-mail: esselmines@adityabirla.com, Website: www.esselmining
WORKS & MARKETING OFFICE :
MINES- P. O. Barbil, Dist: Keonjhar Orissa 758035
Phone: 06767-275224, 275437, Fax: 06767-275367 e-mail: kiremilbbl@sancharnet.in.
NOBLE FERRO ALLOYS
Plot No. 165 & 166, G.I.D.C, Vapi 396195, Dist: Valsad, Gujarat
Phone: 0260-2423199, 2430399, Fax: 0260-2431099 e-mail: emil.avbirla@yashnet.net

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43
Voice & Vision
of Communication
SOBHAGYA ADVERTISING SERVICE
91B Chowringhee Road, Kolkata - 700 020 Phone : 2223-6708/6997/435614357 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

ernational

Page #43

JAIN JOURNAL: VOL-XXXIX, NO. 1 JULY 2004
With best compliments
The body is emaciating day by day, the hairs have gone grey and the physical and mental strength is continuously degrating. So, hurry up and start acting practically on the ethical path of self realisation.
Pressman
Pressman Advertising & Marketing Limited Registered Office : Pressman House
10A Lee Road, Kolkata - 700 020 Phones : 2280 0815 to 20, Fax:(033) 2280 0813/14,
E-mail : Kolkata @pressmanindia.com

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With best compliments
M/S. CALCUTTA LAMINATING
INDUSTRIES
30, Chittaranjan Avenue
Kolkata - 700 012 Phone: 2236 9608 / 2236 9611 Fax : 2236 2013, e-mail: callam@vsnl.com
Manufacturers & Exporters of Jute Specialities And Shopping Bags from Hessian & Cotton Fabric.

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46
JAIN JOURNAL VOL-XXXIX, NO. 1 JULY. 2004

With Best Compliments from :
XOX
RKBK FISCAL SERVICES PVT. LTD.
216, A.J.C. Bose Road
Kolkata - 700 017
Phone: 2247-0818, Fax: 22407084

Page #46
Registered with the Registrar of Newspapers for India Under No. R. N. 12121/66. Monsoon - 2004 He, who himself is restrained, should speak of only what is seen and that with moderation and clarity. His utterance should be whole, intelligible and direct, with no verbosity or emotion. With Best Compliments from Kotak Securities 3A, Landmark, 3rd floor, 228A, AJC Bose Road, Kolkata - 700 020 - Phone : 2283460 y Education ATM olivate www.janettelary.org