Jain Journal 2004 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/520156/1

Page #1

ISSN 0021-4043 A QUARTERLY
ON JAINOLOGY
VOL XXXIX
No. 2 OCTOBER
2004
Journal
नभवना for Provate & Personal use ony L

B
H
A
W

ICA
TI ny fandibrary, org

Page #2

a quarterly on Jainology

JAIN JOURNAL
॥ जैन भवन ॥
JAIN BHAWAN
CALCUTTA

Page #3

JAIN JOURNAL
Vol. XXXIX
No. 2 October
2004
Rupees Fifteen
Copyright of articles, stories, poems, etc. published in the
Jain Journal is reserved.
All contributions, which must be lype-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

Page #4

Contents
55
POLITICAL AND SOCIAL THOUGHTS IN HEMACANDRA
Satya Ranjan Banerjee
JAIN RELIGION AND SOCIETY
Dr. V. P. Jain

ernational

www.jainel

Page #5

Page #6

Vol. XXXIX
JAIN JOURNAL
No. 2 October
POLITICAL AND SOCIAL THOUGHTS IN HEMACANDRA (1088 1172 A.D.)
Satya Ranjan Banerjee
I. Political Thoughts of Hemacandra
2004
Acarya Hemacandra (1088-1172 A.D.) belonged to the twelfth century A.D. and the period of Acarya Hemacandra covering eighty years was the most crucial age in the mediaeval history of India. The crucial age was reckoned between 998 and 1292 A.D. In 998, Mahmud, the Turkish conqueror, captured Ghazni; and this period ended in 1292, when Jalāl-ud-din, the Khalji chief, proclaimed himself the Sultan of Delhi. From the historical point of view, the entire period can be conveniently divided into two: the first period ended in 1193 A.D. (that is the period when Hemacandra actually flourished), and the second ended in 1299 A.D. The first period ended with the defeat of Prthvīrāja Chahamana of Ajmer by Muiizz-ud-din Ghuri in the battle of Tarain and opened the gates of Madhya Pradesh to the foreign invaders.

It should be kept in mind that the political and social history of India at the time when Hemacandra flourished was the history of mediaeval India which ended with the defeat of Prthvīrāja Chahamāna of Ajmer. So to talk about the political and social history of India at the time of Hemacandra is a difficult task. It is difficult, because we do not have any direct evidence to rely upon; because the literary works of Hemacandra do not give us sufficient material to reconstruct the socio-political picture of India in the twelfth century. In a sense, the primary sources are to be verified by the contemporary literary and other documents. And at the same time, the secondary sources are also consulted for checking the primary documents.
Hemacandra was born in 1088 A.D. at Dhandahukā, a town in the neighbourhood of Ahmedabad, as the son of a merchant. He was

Page #7

56
JAIN JOURNAL: VOL-XXXIX, NO. 2 OCT. 2004
born in the atmosphere of a pious Jaina family and from his childhood, it was observed that he was destined to be monk. As a Jaina teacher he spent most of his life in the capital of Gujarāt which was Anahillavāda Pattana (modern Patan). At that time, Siddharāja Jayasimha (1094-1143 A.D.) was the ruler of Gujarāt. Hemacandra's literary activities started at the inspiration of Siddharāja Jayasimha, who after his war with Mālvā, became jealous of the literary glory of Ujjayinī, and asked Hemacandra to write a grammar and some literary works. Hemacandra wrote a book on grammar and dedicated it to the king, and hence the name was Siddha-Hemacandra'. He also wrote a Mahākāvya, called Kumārapālucarita, also called Dvyāšrayakāvya, where he celebrated the glory of his two patrons---Siddharāja (10941143 A.D.) and Kumārapāla (1143-1174 A.D), in Sanskrit and Prakrit. Somaprabhā-cārya (2nd half of 12th A.D.), a junior contemporary with Hemacandra has nicely described the literary achievements of Hemacandra in the following verse:
k!ptair vyākaraṇam navam viracitam chando navam, dvyāśrayālaikārau prathitau navau prakațitam śrīvogaśāstram navam/ tarkaḥ sanjanito navo jinavarādinām caritram navam baddham vena na kena kena vidhinā mohaḥ krto durataḥ.
“He composed a new grammar (i.e. the Siddha-Hemacandra), a new science of metrics (the Chandonušāsana), the Dvyāśraya-kāvya and the Alam kāra-śāstra (i.e. the Kāvyānusāsana), a new Yogaśāstra, a new logic (i.e. the Pramāņa-mimānsā), and a new biography of the Jinas (i.e. the Trişastisālākāpuruşa-caritra and the Parisistaparvan). In what way has he not removed our ignorance ?"
Hemacandra also wrote several other works, such as, Abhidhānacintamani, Anekārthasamgraha and others.
Before we enter into the problem, it will be our prime duty to enumerate the available works of Hemacandra upon which this edifice of socio-political history of India is based. Hemacandra was one of
1. B.J. Sandesara. Literary Circle etc. p.11. 2. Ibid p 11.

Page #8

SATYA RANJAN BANERJEE: POLITICAL AND SOCIAL THOUGHTS
the most versatile and prolific writers who worked in most of the secular branches of learning. These branches include grammar, lexicography, poetry, poetics, metres, philosophy, logic and many others. Below is given the list of the available works of Hemachandra: I. On grammar; 1. Sabdānušāsana, also called Siddha-hemacandra, or Haima
sabdānusāsana, 2. Dhātupātha : Dhātupārāyaṇa, Dhātumālā, 3. Unādisūtra-vrtti,
4. Lingānusāsana II. On Lexicography:
5. Abhidhāna-cintāmaņi: Nāmamālā, Nāmamālāśeșa, 6. Anekārtha-samgraha : Anckärtha-seșa 7. Nighaņțu-seșa : Seșasamgraha, Seșa-samgraha-sāroddhāra, 8. Desīnāmamāla/Desīšabda-samgraha
9. Ekākşara-nāmamālā III. On Metre:
10. Chando'nušāsana IV.On Poetics :
11. Kävyānušāsana with Alamkāra-cudāmani V. On Philosophy / Logic :
12. Pramāna-mīmāmsā
13. Balabala-sutra-brhad-vịtti, VI. On Yoga :
14. Yogasāstra VII. On Mahākāvya :
15. Kumārapālacarita, also called Dvyāśraya-kāvya VIII. On the lives of Great Men:
16. Tri-şaști-salākā-pusuşa-carita
17. Parisistaparva or Sthavirāvali-carita IX. On Miscellaneous topics:
18. Vibhrama-sūtra (?) 19. Jaina Rāmāyana 20. Vītarāga-stotra (on Mahāvīra) 21. Anya-yoga-vyavaccheda-dvātrimsikā 22. Laghv-arhan-nītiśāstra (?)
"The above mentioned works of Hemacandra may not be distinguished by any great originality, but they display a truly

Page #9

58
JAIN JOURNAL VOL-XXXIX. NO. 2 OCT. 2004
encyclopaedic erudition and an enormous amount of reading, besides a practical sense which makes them very useful." Hemacandra has not written any book on historical events, except the Kumārapālacarita which describes the history of the Chaulukya of Anhilvāḍ with particular reference to Kumārapāla, his great patron. It is proved by C.R. Jain (the Jaina Gazette, January, 1935, p 9ff) on the authority of the Puran Chand Nahar, that the Arhannīti is a work of the 19th century, and not by Hemacandra himself. It will, therefore, be difficult to elicit the socio-political thoughts of Hemacandra from this work. But while describing the kings and the country, some of the epithets of kings and some of the words used for describing the country give us clue to frame our ideas about the socio-political thoughts of Hemacandra.
It is generally assumed that the historical gleanings which Hemacandra has recorded in his works, mainly in the Kumarapalacarita, otherwise known as Dvyäśraya-kāvya, is the mediaeval history of Gujarat. From the description of the capital, Aṇahillapura (=Paṭṭana, modern Patan) found in the Kumarapalacarita, it can be assumed that the time when Hemacandra flourished in Gujarat, the economic condition was fairly reliable. The soil of Gujarat was fertile; its people were adventurous, hard-working and well-behaved. People had to live on agriculture which yielded bountiful harvests. There is no denying the fact that industries flourished in a successful manner; internal trade and maritime commerce were brisk and profitable. The life of the people of Gujarat was simple and straightforward; they regulated their sustenance from a rich soil. The upper classes lived in plenty and pomp; the middle classes also lived in comfort. The people of Gujarat were gay and cheerful.
During the time of Hemacandra, i.e. in the twelfth century, the political theory of India was, primarily guided by the commentators of Smrti-sāstras as well as of Niti-sāstras. The commentators of Yajnavalkya and Manu were the persons whose interpretations on political theory
3. Winternitz, Foreword to Bühler's Life of Hemacandra p. xv.

Page #10

SATYA RANJAN BANERJEE: POLITICAL AND SOCIAL THOUGHTS
were generally followed. The famous commentaries of Vijñānesvara ( 11th cent. A.D.) and Aparārka (12th cent. A.D.) on Yājnavalkya and of Kulluka ( 11th/12th cent. A.D.) on Manu were very much operative. Hemacandra's Laghvarhan-niti-śāstra was also composed in this climate; and to this period could also be included the Sukra-niti-sāra of Sukrācārya. The Rājadharma-section (xi) of the Kytva-kalpa-tarnu of Laksmidhara was a Digest which was composed during this time to bridge the link between the above two commentators. Gopala's Kāmadhemu is another Digest belonging to this period.
To start with the conception of king, Vijnaneśvara, following Medhātithi, writes under Yājñavalkya:
jñātvā-parādham desanca kālam balam athāpi vā / vayaḥ karma ca vittañca dandam daņdeșu pātayet// (1. 318)
“Though this aggregate of kingly duties has been laid down with reference to the king, this duty should be understood to apply to one to another caste also who is engaged in the task of protecting the province, the district, and so forth.”
Vijñāneśvara then emphasises the duty of the king. As the king has a systein of taxation (kara), and as the people pay taxes to the king, it is the duty of the king to protect the people and to look after the welfare of the people of his kingdom. Aparārka also in the commentary of the same verse of Yājñavalkya justifies the same interpretation. In his opinion, all the duties as have been prescribed for a ksatriya ruler are also applicable to a non-ksatriya ruler. This idea is generated by the maxim (nyāya) which is applicable to the Rajadharma. Aparärka in the twelfth century was very sceptical about the ksatriya-origin of kingship. U.N. Ghosal, on this point, comments
in his History of the Hindu Revenue system, Calcutta. 1929:
"Everyone who contributes wealth expects a benefit accruing to himself, while paying taxes has no other object than self-preservation and therefore one taking the taxes is bound to protect the people. In other words, taxation and protection are the two sides of a bargain between the ruler and his subjects. Thence follows the corollary that

Page #11

60
JAIN JOURNAL VOL-XXXIX, NO. 2 OCT. 2004
kingship is independent of kṣatriya-birth". (p 270). Gopala in his Kamadhenu also reiterated the same view.
Lakṣmidhara in his Krtya-kalpa-taru focuses the idea of the origin and nature of kingship based on Manu and Nārada. While believing in the divine origin of the king, he also upholds that the penal authority of the king is the sign of securing of the social and political order of the country.
Hemacandra in his Laghv-arhan-niti has stated an interesting theory of the origin of rājanīti. In his opinion, the creation of Rajanīti goes back as far as to the prophet king Rṣabha. Hemacandra makes the science as of Jain origin.
Administrative Organisations
After the rise and fall of the Imperial Pratihāras of Kanauj (750-850 A.D.), there arose new powers in different parts of North and South India. In the North, Chaulukyas of Gujarat, the Chandellas of Jejakabhukti, the Paramāras of Malvā, and the Kalachuris of Chedi became very powerful rulers. In the South, in a similar way, the Chaulukyas of Kalyana, the Cholas, the Yadavas, the Hoysalas, and the Pandyas became the powerful rulers.
In course of time, many kings have some titles which show the status of the kings. For example, the famous kings of the Kalachuris of Chedi had the epithets like gajapati (king of elephants), aśvapati (king of horses), narapati (king of men), and rājatrayādhipati (lord of the three grades of kings). All these epithets indicate the status of the kings.
Next in the royal line was mahārāja-putra (crown prince) - the sons of the kings.
Next in rank were the officers bearing the titles of the Chief ministers popularly known by the terms amatya-mukhya, mantripradhāna, or pradhānāmātya. A minister who was in charge of religious endowments was known by the term dharmakarmadhikari. The Kalachuris recorded the names of other dignitaries, such as, mahāmātya, dharmapradhana, dasamulika, sandhivigrahika, pratihāras, duṣṭasādhya and so on. These titles were used in order to administer a particular locality of a village or of an area. Incidentally, it can be mentioned that in the13th century, the Chandellas of Jejakabhukti used the titles for the office bearers of

Page #12

SATYA RANJAN BANERJEE: POLITICAL AND SOCIAL THOUGHTS
state for a mantri (minister) as mahāmattaraka and māṇḍalika. The minister of foreign affairs was known as sandhi-vigrahika, and a śreṣthi was a banker. For adjudicating upon the disputes of merchants a body was formed in the name of pañcakula and dharmādhikaraṇa (court of justice). In an inscription dated 1205 A.D., a reference is given to look after the families of deceased soldiers.
61
The administration of the Paramāra kingdom adopted the same imperial titles with a new one like daṇḍādhīsa (Commander-in-chief) and the like. The villages were grouped under pratijāgaraṇaka, vişaya or bhoga or pathaka and maṇḍala. Every village was under the care of a headman known as paṭṭakila.
The Gahaḍavāla dynasty who ruled for more than a century (1090-1193) almost the same period when Hemacandra lived adopted the same usual imperial titles like narapati, gajapati etc., as mentioned before. Like the kings, the queens also adopted some titles, such as, paṭṭamahādevī and mahārājñī. The crown prince was often consecrated Yuvaraja. In this period, the royal titles like senāpati, bhāṇḍārika, akṣapatalika and dūta were introduced.
From the Kumārapālacarita (= Ku) we can gather that the king was regarded as a divine person as the word sva-rāt (Ku. 1. 119) indicates. The king is considered as an embodiment of a divine being. Manu (VII.8) once said that-
bālo 'pi nāvamantavyo manuşya iti bhumipaḥ/ mahati devata hyeṣā nara-rupeņa tiṣṭhati //
"Even a king-be he a boy-should not be dishonoured as a man, as he (i.e. king) is an embodiment of a great god in the form of man".
The word sahasra-rajñi (Ku. IV. 40) shows that the king is often surrounded by other subordinate kings or other administrative officers. The rajasabhā (court) of Mularāja is called sahasra-rajni as his court was surrounded by thousands of kings.
In the court of Kumārapāla there were two samantas named Vijaya and Kṛṣṇaka (Ku XIX. 98). He had Maṇḍalikas and Mahajanikas also (Ku. VI. 26 and VI. 34). The Māṇḍalikas were the governors of some places known as Mandalas or Deśas. The Mahajanikas were, perhaps, the businessmen and hence rich people. The word sva-rat (1.69) also indicates that the king was a supreme judge, and perhaps, he used to sit in his court every morning.

Page #13

JAIN JOURNAL : VOL-XXXIX, NO. 2 OCT. 2004
In the coronation ceremony of a king, umbrella was regarded as the royal insignia, and the umbrella was made of the feathers of a peacock (Ku. IX. 12). At the time of coronation the king used to ride on an elephant and an umbrella was put over him (Ku. XI. 100).
At the time of coronation many valuable gifts were presented to a king both by the rich and the defeated enemies (Ku. VI. 19; XI. 35). The defeated cnemy used to submit some royal insignia to the king. King Bhoja had submitted his golden canopy to Chedīrāja and this was later on presented to Bhīmarāja (Ku. IX. 57).
For administrative purposes, the country was divided into several parts. These are janapada, mandala, desa, viņaya, pathaka, grāma and so on. Janapada is a bigger place and the king of a Janapada is considered as an independent king. The Sindhu territory, at that time, was an independent Janapada (Ku. VIII. 116). A Janapada is further divided into Mandalas. Mandalas are administered by governors who are called Māndalikas. H.D.. Sankalia (Archaeology of Gujarat, Bombay, 1941, p. 202) thinks Mandala was the largest division of Janapada which corresponds to our modern province. In mediaeval India, Gūrjara was called a Mandala. A.K. Majumdar (Chaulukyas of Gujarat, Bombay, 1956, pp. 208-209) has noted that there were fourteen Mandalas in Chaulukyan empire as mentioned in the Chaulukyan inscriptions. Mandalas were further divided into desas, visayas and pathakas. Whether Deśas were less than Mandala in size or not, is not clear from the descriptions, but that Lāța and Saurāṣtra were called deśas shows that deśas were smaller than Mandalas. Vișaya and Pathaka were, perhaps, smaller than deśas and the head of a village was called grāmaņi (Ku. I. 181). The mountanous areas and forests were called khalatikas (Ku. III. 84).
In the Kumārapālacarita, the names of some official posts are found, but their exact significance is not generally mentioned. These names are Mahāpradhāna (Ku. II. 56), Purohita (III. 80), Māhāmātya (Ku. VI. 26), Māndalika (Ku. VI. 26). Pratihāra (Ku. I. 116), Comūpa (VIII. 90), Ayudhāgārika (XVII. 44). From the secondary sources we come to know that these officers used to perform their duties in the territory. For example, in the Kumārapālacarita, it is stated that Jambaka and Jehula were ministers of equal status.
For administrative purposes spies were employed in the country. Apart from dyūta, the other term Nagaraghātas were also used (Ku.

Page #14

SATYA RANJAN BANERJEE: POLITICAL AND SOCIAL THOUGHTS
IX. 48). In order to collect secret news for the king the Nagaraghātas used to dress like a sage and collected information from the people of the road. Besides the spics, the king himself used to go out secretly to collect public opinion about his administration. It is said in the text (XIII. 5) that Jayasimha used to go out for this purpose.
The condition of the country depended on the good administration of the king. The aim and ideal of a good king was to establish the Ramarajya. The Chaulukya king had that ideal in his mind (VII. 4). In the Kumārapālacarita (VIII. 28) it is stated that people were living calmly and happily. The law and order of the country was maintained and there were no thieves in his kingdom. (VII. 28.). This truthful character of the then Indians was also recorded by the Mohammedan conquerors of India. Idrisi in his Geography (written in the 11th century) summed up the foreign opinions in the following manner:
"The Indians are naturally inclined to justice, and never depart from it in their actions. Their good faith, honesty, and fidelity to their engagements are well-known, and they are so famous for their qualities that people flock to their country from every side."
Incidentally, it can be mentioned that this truthful character of the then Indians was also recorded by later foreign writers. Marco Polo, for instance, in the thirteenth century noted as follows: "You must know that these Brahmins (the term used by him was Abraiaman) are the best merchants in the world, and the most truthful for they would not tell a lie for anything on earth." Similarly, in the fourteenth centruy Friar Jordanus told us that the people of lesser India (South and Western India) "were true in speech and eminent in justice". Max Müller cites another example. "In the fifteenth century", says Max Müller, "Kamaleddin Abd-errazak Samarkandi (1413-1482), who went as ambassador of the Khakan to the prince of Kalikut and to the king of Vidyanagara (about 1440-1445), bears testimony to the perfect security which merchants enjoy in that country". Max Müller futher says that from the records of the Aini Akbari written by Abul Fazal, the minister of the emperor Akbar, in the sexteenth century this truthfulness of the then Indians was remarkable. "The Hindus", says
4. Max Müller, Indian, what can it teach us? p. 56.
5. Max Müller, India, what can it teach us?, p.56
6. Ibid p 56.

63

Page #15

64
JAIN JOURNAL: VOL-XXXIX. NO. 2 OCT. 2004
Abul Fazal, "are religious, affable, cheerful lovers of justice, given to retirement, able in business, admirers of truth, grateful and of unbounded fidelity; and their soldiers know not what it is to fly from the field of battles”.?
We can go on quoting from book after book on this truthful character of the then Indians as recorded by the foreign travellers, till the advent of the Englishmen in Indian history. But the fact that Hemacandra recorded this incident in his Kumārapālacarita is the most important one.
The personal life of a king as can be gleaned from the personal life of the king Kumārapäla delineated in the Kumarapālacarit Hemacandra is fascinating. Though the duties of a king are cnunciated by Manu, Yajnavalkya, and even by Lakşmīdhara in the Rājadharma section (xi) of his Krtyakalpataru, the duties of a king as recorded in the Kumārapālacarita are practical. It is stated there that after getting up in the morning, the king must pay respect to his favourite deities (Ku. 1.72-73). The king will also perform other periodical religious rites (II. 9) including his daily morning prayer. The Srauta Brahmins usually performed the morning prayer along with the king (11.55). The king then used to come to the Mātrgļha (Ku I. 84) to worship mātựs. After performing daily exercises (Ku. 1.90), the king used to attend the people in the morning (Ku. 1. 70) in his council-hall (II. 58) sitting down upon his Simhāsana (III. 77). As regards the education of the king, it is mentioned that the king must be educated in the Vedas and the religious scriptures as well as in all the fine arts (VI. 4, 6). The council-hall of the king was adorned by the august presence of poets and writers (XI. 66). Though Hemacandra did not mention how the literary court of a king should be exhibited, we can supply this information from the Kāvvammaisā of Rajasekhara who was a senior contemporay with Hemacandra. Rājasekhara , a poet of the tenth century, says in his Kavyamimāmsā (pp 54-55 of Gaekwad's edition) the position of poets and artists in the literary hall of a king in the following manner :
“The king-poet should have a special chamber for testing literary compositions. The chamber should have sixteen pillars, four doors, and eight turrets. The pleasure-house should be attached to this chamber. In the middle of the chamber there should be an altar one hand high
7. Ibid p 57.

Page #16

SATYA RANJAN BANERJEE: POLITICAL AND SOCIAL THOUGHTS
with four pillars and jewelled floor. Here the king should have his seat. On its northern side should be seated Sanskrit poets and behind them Vaidikās, logicians (prāmānikās), Paurāņikās, Smārtās, physicians (Bhisajas), astrologers (Mauhurttikās) and such others; on the eastern side the Prakrit poets (prākrtā kavavah), and behind them actors (nata), dancers (narttana), singers (gāvana), musicians (vādaka), bards and such others, on the Western side the vernacular poets (apabiranisin kavayah) and behind them painters (citralepyakytah), jewel-setters (manikyabandhakal), jewellers (vaikatikāh), goldsmiths (svarnakārāh), carpenters (vardhakilohakārāh) and blacksmiths and such others; and on the southern side Paisacha poets (bhūtabhāsākavayah), and behind them, paramours, courtezans, rope-dancers, jugglers, wrestlers and professional soldiers". (Introduction p. xxxvi - vii).
Whether this was the prevalent practice of the king or not, was not clear from Rājasekhara, but it was a picture of how a king in the mediaeval India used to organise a poetic assembly in his kingdom. And we can gauge at the moment that that was the practice of the Indians at that time and this picture was reflected by Rājasekhara in his Kāvyamīmāṁsā.
From the Kumārapālacarita, we can also infer that Hemacandra says that the kings must be religious-minded and he must go to pilgrimages after defeating his enemies (V. 132). In their old age, the kings should live in pilgrimages by observing asceticism (VIII. 15).
II. Social Thoughts of Hemacandra As I have said in my earlier part of this article that it was difficult for me to elicit the political thoughts of Hemacandra from his works, so also in the case of social thoughts, it is equally difficult to find out the social gleanings of Hemacandra from his writings. We must remember that Hemacandra has not written any book on social order of the country, but from some of the words used by him relating to social structure, we can build the edifice of sociology to some extent at the time of Hemacandra counterchecked by contemporary evidence. We must also know at the same time that the sources for studying the social history of the time are indeed very meagre. Yet we will have to collect some valuable information from his writings as well as from the accounts of the contemporary authors.
Structure of Society :
From Hemacandra's Kumārapālacarita it appears that society looked like a feudal organisation with the king at its head. The other officials were next in rank to the king. These noble officials used to

Page #17

66
JAIN JOURNAL : VOL-XXXIX. NO. 2 OCT. 2004
enjoy some special honours and privileges. As a result, we can imagine there was a difference in the standard of living between the common people and the privileged officials. The rich people, because of their abundant wealth, indulged in luxury. The food and dress of the wealthy people were rich and gaudy. The rich people lived in highly decorated palatial buildings and probabaly amused themselves with outdoor and indoor games. Besides the rich people, there was a "middle class" also who used to live on a standard suited to their professions.
From a perusal of the Kumārapālacarita, it appears that there were four castes (caturvarna) in his time. The names of the castes were, as usual Brāhmaṇa, Kșatriya, Vaisya and Sudra (1. 183. II.2). But Hemacandra used different terms to signify these four castes. His names were dvija for brāhmin, ksatra for ksatriya, viț for vaisya and śūdra for śudra (V. 116).
It seems that the main duty of the brahmins was to study the Vedas and to perform sacrifices (1.75) as the term śrotriva (V.91) indicated. In his time, the brahmins used to get immense power and prestige. From his reference to XVIII. 19, it seems that a brahmin should not be killed by a ksatriva. From H.D. Sankalia (Archaeology of Gujarat, p 209), we come to know that the brāhmins were given grants for performing the five great sacrifices (pañca mahāyajñas) which are -
adhyāpanaṁ brahmavajñah pitryajñastu tarpanam/ homo daivo balir bhāuto nryajño'tithipujanan//
(Manu. III. 70) “The five Mahāyajñas are (i) brahmavajña or the study of the Vedas, (ii) pitryajña, or libations given unto the Father, (iii) devayajña or sacrificial ceremonies, (iv) bhūtavajña or offerings into the creatures, and (v) nryajña or hospitality.”
Sankalia further adds that for the sacrifices of Darsa, Purnamāsa, Agnihotra, Vājapeya and Rājasūya, grants were usually made. From the pages of history, it is seen that in the time of Chaulukyas Brāhmins used to enjoy lots of privileges.
The Ksatriyas were the ruling class and the king must belong to the Kșatriya family. In the Kumārapālacarita two types of Ksatriyas are mentioned. These are suddha-ksatriya and the brāhmaṇakas. The suddha-kșatriyas are pure ksatriyas, born of kșatriya parents (cf - XIX. 115), whereas, the brāhmaṇakas are those whose livelihood was thrown out of the society and as a result, adopted warfare as their livelihood.

Page #18

SATYA RANJAN BANERJEE: POLITICAL AND SOCIAL THOUGHTS
67
As usual, the Vaisyas were the merchants. Hemacandra used the terms arya (XI. 15), vanika or dhanyamāva to denote them. These terms show that the main occupation of the vaisyas was to measure grains (XI. 43).
Hemacandra did not mention the status of the Sūdras. It can be assumed then that the life-style of the Sūdras was not something different from the previous centuries.
Apart from these four castes, the names of some tribes are also mentioned. These are Abhira (XV. 85), Kirāta (XIV. 23.), Candāia (IV. 38), Jāngala (XVIII. 71), Nisada (V. 50), Bhilla (I. 179), Takka (1.54), Māheya (XVI. 6) and Khasa (VI. 26). Besides, some tribes which seem to be foreign are also mentioned. These are Cina (VIII. 58), Barbara (VIII. 58), Mleccha (IV. 33), Turuska (Ku. VI. 96), Yavana (XV. 26), Saka (XV. 26) and Huņas (VII. 102). Some of the foreign names also occurred in earlier Sanskrit literature. The mention of these tribes shows that at the time of Hemacandra Indian society was heterogeneous, and each one has a part to play in the society.
Education
It goes without saying that there was nothing like modern system of education. But we can believe that some sort of primary and secondary education existed. The kings used to encourage such education by granting lands or money to different monasteries, individual saints and asramas. The usual name of the educational institution is Vidyā-matha (1.7). The students, both boys and girls, used to reside in Gurukulas and studied various branches of learning (XV. 37). These Vidyāmathas were patronized by the kings (XV. 120-121). The gurus or sādhus (sages) were the teachers. The students were normally asked to learn a subject by heart (I. 66). There were discourses among students (I. 43). The teachers were highly respected. (I. 33).
It will not be unwise to presume that at the time of Hemacandra, at least, four principal languages were prevalent and these were Sanskrit, Prakrit, Apabhramsa and Pāli. It was the time of the birth of modern Northern Indian languages--- like Mārāthī, Gujarātī, Bengali and others. But from the subjects of study it can be inferred that Sanskrit studies were mainly in vogue. So I believe that Sanskrit schools continued to function for the benefit of the students. It can also be surmised that the Prakrit language was also studied mainly by the Jain Sādhus and Sādhvis. As it was the time of Apabhramsa, lots of Jain scholars composed their treatises in Apabhramsa. The Pali was studied only by the Buddhists.

Page #19

68
JAIN JOURNAL : VOL-XXXIX. NO. 2 OCT.. 2004
Subjects of Study:
From the study of the Kumārupālacarita, we can frame our ideas about the subjects of study. The four Vedas and the Brāhmanas and Upanişads were studied seriously. Then the sudargas were equally studied. The Purāņas, Grammar and Philosophy got prominence in the Vidyāmathas. From the mention of some Classical Sanskrit literature it is assumed that Classical Sanskrit was also studied. The arthaśāstra, Poetics and Medicine were also in their curriculum.
The Rgveda was studied with various päthas. There are eight Vedic pāthas which are--
jatā-mālā-sikhā-leklā dhvajo dando ratho ghanah/ astāu vikrtayah proktāḥ kruma-purvāh manīşibhiḥ //
"Jaļā, Mālā, Sikhā, Lekbā, Dhvaja, Danda, Ratha and Ghana are eight kinds of Vikytipāthas each headed by krama".
Ofthese eight types of pāțhas, the padapatha and kramapātha were generally taught (XV. 124). Two recensions of the Rgveda - Sākala (XVI. 85) and Rgayana (XVI. 75) -- were taught. Among the Yajurvedas, the Katha (XVI. 88) recension was also read. Other recensions of the Vedas are also mentioned.
Among the Brāhmaṇas, the Satapatha and the Şasthipatha are mentioned (XV. 122). As the Brāhmaņa literature is mainly meant for the sacrifice, it is believed that the practice of sacrifice was also in vogue.
The study of the Upanişad as a jñānaguhya vidyā (XI. 23) was very much prevalent.
As the dictum svādhyāyo'dhyetavyaḥ "The Vedas are to be studied along with the Vedāngas”, the study of şadangas, was also current at that time. Hemacandra mentions the name sadariga in several places of his Kāvya (XV. 120-21, I. 108; XVI. 75). The six Vedāngas are
(i) Sikṣā, (ii) Kalpa, (iii) Vyākarana, (iv) Nirukta, (v) Chandaḥ, and (vi) Jyotişa.
i) Sikşā :- The sikṣās including the Prätiśākhyas are science of phonetics. It deals with letters (vowels and consonants), accents (acute, grave and circumflex), moras (short, long and prolated), efforts (vatnas) and euphonic combination. But Hemacandra did not categorically mention the name siksā as a separate subject of study. It is included in the word șadariga.
2) Kalpa :- The Kalpasūtras are the ritualistic texts. It is a collection of the texts of the Samhitās which are to be applied to a

Page #20

SATYA RANJAN BANERJEE: POLITICAL AND SOCIAL THOUGHTS
particular ceremony. Hemacandra mentions Kalpasūtras (XV. 12021). He also mentions kalpa by Paingi (XVI. 90). Kāśyapin (XVI. 90) and Kausika (XVI. 90). Hemacandra calls the ritualistic education as Yājnika Vidyā (XV. 120-25).
3) Vyakarana (Grammar) :- Grammar is taught for the regulation of a language. In ancient times, there were nine authoritative grammarians and these are-Panini, Aindra, Candra, Kāsakrtsna, Kaumāra, Sākatāyans, Sārasvata, Āpisala and Säkala. Of these grammars Hemacandra has only mentioned the grammars of Pāņini, Vārttikas of Vararuci (XVI. 92, XVI. 88, XVI. 1). The sūtras of Vārttika are called Vārttikasutrikā (XV. 120-21). From this term, it seems that both the sūtras of Pāṇini and Vaittikakāra were taught simultaneously. Hemacandra calls the grammarians as Padakāras (XV. 67), or Padikas (V. 122), or Lakşaņikas (XV. 118).
4) Nirukta : - The Nirukta is nothing but the explanatory text of the Vedic verses. It is sometines called the supplement to the grammar. Hemacandra calls the Nirukta as Anupadika (XV. 118).
5) Chanda(Metre):- This is a book on prosody. The Chandah Sāstras are mentioned by Hemacandra (XIII. 46).
6) Jyotisa :- This is a science of astronomy. This science of astronomy is also mentioned by Hemacandra (XVI. 94).
The mentioning of the different branches of six Vedāngas shows that the Vedic studies including ritualist education was prevalent at the time of Hemacandra. In fact, Hemacandra has mentioned Agnistoma (XV.119) and Purodāsa (XVI.74) in the Kumārapālacarita.
Apart from these above mentioned subjects, the Purānas were also studied (XV. 118). From Hemacandra's reference to the Purāņas, it appears that at the time of Hemacandra, the Purānas were very much popular in the mountancous area (XVI. 46) and it is also mentioned that the Purānas were sung at the Arbuda mountain (XVI. 46).
Similarly, from his reference to verse XVI. 1, we can come to the conclusion that all systems of philosophy were taught at the time of Hemacandra. Logic (XIII. 46) is also mentioned. The Cārvāka philosophy was called Laukāyita (XV. 120-21). The Mīmāmsā philosophy was also taught (xv. 124).
This short survey describes in a nutshell the political and social systems of India at the time of Hemacandra.
8. For this article I have freely used Dr. S.P. Narang's book, A Study of the
Dvyāśrayakāvya.

Page #21

JAIN RELIGION AND SOCIETY (YESTERDAY, TODAY & TOMORROW)
Dr. V. P. Jain
Yesterday
Jainism is one of the oldest living religions of the world. In the context of our own country, no page of Indian history and culture in any way and at any age for the past 3000 years, if not more, can be well-written without making reference to the Jain tradition and its contribution to them.
Right from the beginnings of the Indus Valley culture, remnants of the Shramanic-tradition, numerous references to Bh. Rşabhadeva in the Rgveda, other Vedic literature, later Hindu religious tradition, the Upanișadic thought and Vedants, the Vaişņava Bhagavat Dharma, and the acceptance of non-violence as the universal-dharma, can best be understood in the light of the Jain religious tradition.
Buddha and Mahāvīra were foremost in their condemnation of the ancient Indian caste-system. They were also the leaders in imparting equal social and religious status to women in the later Vedic period, and also in making efforts to eradicate the system of slavery and social discriminations of high and low etc.
The development of Indian languages from the Vedic to the modern Indian national languages and regional dialects can never be understood, but for the study of the Prakrits and Apabhraíías so well used, preserved and developed by the Jain Ācāryas and other Jain authors through Jain literature in Prakrits, Apabhraisas and almost all regional languages and dialects of the country. Southern languages of the Dravidian family, especially Kannada and Tamil owe the deepest debt to the Jainācāryas for their excellent preservation and development and the richness of their literature through the centuries.
No study of any branch, any aspect or any wing of the Indian literary tradition can be complete without looking at the contribution

Page #22

DR.VP. JAIN: JAIN RELIGION AND SOCIETY
71
of the Jains and Jainācāryas. They have immensely contributed to the origin and development of Indian Art and Architecture, Epigraphy, manuscript writing, preservation of manuscripts and libraries, music and painting, Indian system of education, building of exceptionally beautiful temples, caves, statues and images; works on grammar, linguistics, lexicography, poetics and prosody, all branches and varities of Indian literature, and the ancient Indian sciences of Physics, Chemistry and Mathematics, Botany, Zoology and Cosmology and the concepts of relative time and space, and energy, motion and matter.
Now come back to the pre-Mahāvīra age of ancient Indian Republics and come down to the enslavement of the country by the British, when Indian Princely States still had some de-jure and defacto authority over them.
Go back to the Nandas, Mauyas, Kharavela, other dynasties, the Guptas, Maukharies, Pratihārs and Chauhāns; Rajputs and other royal dynasties ruling over the North and West and Central states of India upto Marathwada; Ganga, Kadamba, Pallava, Chaulukya, Rashtrakuta, Chola, Ratta, Kalchuri and Hoysal dynasties, which were ruling the southern states, upto the period of the establishment of the Mughal-Sultanate in the country, you will find that many of the dynasties patronised Jainism. A number of kings and emperors were already Jains or they had adopted Jainism as their religion. They appointed many, in fact, numerous, Jains as their Ministers, Generals, Commanders, Treasurers, Revenue Officers, City-Merchant-Chiefs Bankers and in other important positions because of their heroism and bravery, absolute honesty, truthfulness and loyalty, intelligence and administrative and managerial skills; and never in the past 3 milleniums they were found wanting in human virtues upto sacrificing their life and property for the sake of the State, the king and the country; and never did they misuse the power and position for inflicting any injustice of any sort, on any of the other religious communities of the state or elsewhere; or terrorise them in anyway; because the Jain religion had ennobled and liberalized their total outlook on life and living. Proselytization or conversion of people of other faiths to Jainism was never, not once in the whole history, adopted as a policy.
The Jains as a community not only protected and preserved the environment, in every possible way, and everywhere, but have also

Page #23

JAIN JOURNAL: VOL-XXXIX. NO. 2 OCT.. 2004
to be given the credit of vegetarianism in the country and especially in the south.
Jainism spread in the country because of the social, cultural, religious and benevolent activities of the Jain-teachers and also because of the establishment of the institutions of four-fold-charity i.e. food, piety and justice, centres for importing knowledge and medicines for the benefit of the less fortunate, poor sections of society in the whole country
Such is the rich, rare and incomparable heritage, which we belong to.
That was yesterday. Today
The Jains in the post-independence period have, true to the history and spirit of their noble tradition, immensely contributed, collectively and individually to the struggle for national independence and building-up of the country anew in the diverse fields of business, industry, banking and mercantile, etc., in the spread of mass education, education and upliftment of women and control of population within the community (vide latest census Reports), personell in all the 3 wings of the services i.e. Army, Air Force and the Navy, plus the I.A.S., I.P.S., 1.R.S. Indian Foreign Services, Medical, Legal, Engineering and other technical professions; teachers in universities and colleges etc., administrators, politicians, journalists, publishers and authors of high repute; hospitals, and general educational and higher research institutions. There would scarcely be a popular area of life and activity where the Jains have not made their mark.
The important fact worthy of note being that it is one of the smallest elite minorities, which has achieved what it has, and which is what it is, on the basis of shere individual and collective merits and the religious and spiritual values they have been inspired and guided by.
And again, over the past 100 years or so, the Jains have spread to most parts of the globe in search for new pastures in business and better career opportunities. They are mostly well-settled either in business as Jewellers and other trades, and as doctors, engineers,

Page #24

DR.V.P. JAIN: JAIN RELIGION AND SOCIETY
technocrats, educators and other respectable professions. In general, they belong to the upper middle class strata of the society. Largest number of them have settled in the U.S.A. and then Britain, African countries, Germany, Japan, France, Australia and other countries. Many of the countries, I hope, are represented here at this world Conference. By and large they are treated as a respectable, peaceloving, non-interfering, law-abiding, vegetarian and tolerant community. They have constructed Jain centres and Temples at many places in the countries of their life and career.
This is today.
Tomorrow
Now I am coming to the last part of my talk : i. e. the Jain Religion and society in the 21st century.
This is a very fast changing world. It is becoming difficult by each day that passes, to keep pace with the changes. Materialisticculture has to have its undeniable imprint on the individual and society, whosever they be.
The Jains all over the world, and more so within the country, are being deeply influenced by the onslaughts of the intensely aggressive modern culture of unbriddled sensual-pleasures, whatever the cost. They are found in professions and businesses never heard of just 50 years ago. They are found involved in such criminal and sinful activities un-imaginable for the Jains, who were held in such high esteem everywhere and by everyone in the society for their truthfulness, absolute honesty, sincerity, reliability, integrity and above all, irreproachable individual character, and a non-violent, friendly, sympathetic, tolerant, benevolent and vegerarian way and style of life. Now suddenly all these virtues seem to be slipping away right through our fingers and the younger generations seem to be uncontrollably drifting away.
We celebrated the 25th Mahāvīra Nirvāņa centenary but also without many everlasting achievements.
The Jain community continues to be divided and further subdivided into sects and sub-sects.

Page #25

74
JAIN JOURNAL VOL-XXXIX, NO. 2 OCT.. 2004
There is no central organisation of the community which could be approached for solution of problems of the community or the nation; or could guide and direct on big or small policy matters.
A Central-Academy, where everything from A to Z published on or about Jain religion, philosophy, history, tradition, & community etc., is not to be found.
Authentic Jain literature, published or not yet published, with Hindi-English and other language-translations is not available or has never been prepared.
Small-authentic books in correct, simple, readable style in the national and foreign languages for common citizenry both Jain and non-Jains, and especially for children of impressionable age, some such books may be there, but are generally difficult to find, and seem not to have been thought, prepared and published in a planned way, like the late and revered Shri Hanuman Prasad Poddar, did for Hinduism, at the Gītā Press Gorakhpur.
I am here to appeal to the world Jain-community to think over, take decisions and start moving fast, because the time at our disposal is too short and we can't afford to take rest, or wait, or go slow.

Page #26

LATEST BOOKS ON JAINISM
Narendra Nath Bhattacharya-Jain Philosophy: Historical Outline,
Munshiram Manoharlal Publishers Pvt. Ltd., New Delhi, Ist cdn 1975), second edition, 1999, pp xxi+259, price Rs. 425.00.
Williem B. Bollec - The Nijjuttis on the Seniors of the Svetumbara
Siddhānta: Āyāranga, Dasaveyālia, Uttarajjhāyā and Sūyagada. Text and Selective glossary, Franz Steiner Verlag Stuttgart, 1995, pp ix+197.
Muni Sricandra Kamal - Jaina Agama: Vanaspatikośa, Jaina Vishva
Bharati, Ladnun, 1996.
Ram Sajiwan Shukla - India as known to Haribhadra Suri,
Kusumanjali Prakashan, Meerut, 250 001, 1989.
Jñātā dharma kathānga sūtra (illustrated) original text with Hindi
and English translation, ed Upa-pravartak Shri Amar Muni, editor Srichand Suranā, Padma Prakashan Padmadham, Delhi - 110 040. p I+II, 1996 - 1997.
K.C. Sogani – Ethical Doctrines in Jainism, Lalchand Hirachand
Doshi, Jaina Sanskriti Samrakşaka Sangha, Sholapur, 1967, pp xvi+301.
Pranabananda Jash - Some Aspects of Jainism in Eastern India,
Munshiram Manoharlal Publishers Pvt. Ltd. 1989, pp xi+140.
Sinclair Stevension - The Heart of Jainism, Munshiram Manoharlal
Publishers Pvt. Ltd, [Ist edn 1915 by Oxford University], 3rd cdn 1995. pp xxiv + 336.
Asim Kumar Chatterjee - A Comprehensive History of Jainism, vol -
I and II, Firma K.L.M. Pvt. Ltd. Calcutta, 1984.
Hiralal Rasik das Kapadia - The Jaina Religion and Literature, Vol-1,
Part I Motilal Banarsidass Publishers Lahore, Ist edn 1944, pp xiv + 197.
ucation International

www.jainel

Page #27

76
JAIN JOURNAL VOL-XXXIX. NO. 2 OCT. 2004
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. To encourage research on Jain Religion and Philosophy. To achieve these goals, the Jain Bhawan runs the following programmes in various fields.
4.
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 Śramana 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 sbvgftr54pread 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 scholar Professor Dr Satya Ranjan Banerjee of Calcutta University.

Page #28

The Jain Journal and Śramana 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 :
77
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 Sūtra [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) Praśnottare 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.

Page #29

JAIN JOURNAL: VOL-XXXIX, NO. 2 OCT. 2004
JAIN BHAWAN PUBLICATIONS P-25, Kalakar Street, Kolkata - 700 007
English:
150.00 150.00 150.00 150.00
100.00
1. Bhagavati-Sutra - Text edited with English translation by K.C. Lalwani in 4 volumes ; Vol-1 (satakas 1-2)
Price: Rs. Vol-11 (satakas 3-6) Vol - III (satakas 7-8)
Vol - IV (satakas 9-11) 2. James Burges - The Temples of Satrunjava, 1977, pp. x+82 with 45 plates
Price: Rs. It is the glorification of the sacred mountain
Satrunjava.] 3. P.C. Samsukha -- Essence of Jainism translated by Ganesh Lalwani,
Price: Rs. Ganesh Lalwani - Thus Saveth Our Lord,
Price: Rs. Verses from Cidananda translated by Ganesh Lalwani
Price: Rs. 6. Ganesh Lalwani - Jainthology
Price: Rs. 7. G. Lalwani and S. R. Banerjee - Weber's Sacred Literature of the Jains
Price: Rs. 8. Prof. S. R. Banerjee - Jainism in Different States of India
Price: Rs. 9. Prof. S. R. Banerjee - Introducing Jainism Price: Rs. 10. K.C.Lalwani - Sraman Bhagwan Mahavira Price: Rs. 11. Smt. Lata Bothra - The Harmony Within
Price: Rs. 12. Smt. Lata Bothra - From Vardhamana to Mahavira Price: Rs.
15.00 50.00
15.00 100.00
100.00
100.00 30.00 25.00 100.00 100.00
Hindi:
40.00
20.00
30.00
1. Ganesh Lalwani - Atimukta ( 2nd edn)
translated by Shrimati Rajkumari Begani Price: Rs. 2. Ganesh Lalwani - Śruman Samskriti ki Kavita,
translated by Shrimati Rajkumari Begani Price : Rs. Ganesh Lalwani - Nilänjana
translated by Shrimati Rajkumari Begani Price: Rs. 4. Ganesh Lalwani - Candana-Mürti,
translated by Shrimati Rajkumari Begani Price : Rs. Ganesh Lalwani - Vardhaman Mahavir
Price: Rs. Ganesh Lalwani - Barsat ki Ek Rāt, .
Price: Rs. Ganesh Lalwani - Pancadasi
Price: Rs. 8. Rajkumari Begani - Yado ke Aine me.
Price: Rs.
50.00 60.00 45.00 100.00
30,00

Page #30

79
20.00
15.00
20.00
9. Prof. S. R. Banerjee - Prakrit lakarana Pravesika Price: Rs. 10. Smt. Lata Bothra - Bhagavan Mahavira Aur Prajatantra
Price: Rs. 11. Smt. Lata Bothra - Sanskriti Ka Adi Shrol, Jain Dharm
Price: Rs. 12. Smt. Lata Bothra - Vardhamana Kaise Bane Mahavir
Price: Rs. 13. Smt. Lata Bothra - Kesar Kvari Me Mahakta Jain Darshan
Price: Rs. 14. Smt. Lata Bothra - Bharat me Jain Dharma Price: Rs.
15.00
10.00 100.00
Bengali:
40.00 20.00
15.00
20.00
1. Ganesh Lalwani - Atimukta
Price: Rs. Ganesh Lalwani - Sraman Sanskritir Kavita Price: Rs. 3. Puran Chand Shymsukha - Bhagavan Mahāvīra 0
Jaina Dharma. Price: Rs. 4. Prof. Satya Ranjan BanerjeePrašnottare Jaina Dharma
Price: Rs. 5. Prof. Satya Ranjan BanerjeeMahavir Kathāmitu
Price: Rs. 6. Dr. Jagat Ram BhattacharyaDasavaikälika sutra
Price: Rs. 7. Sri Yudhisthir Majhi
Sarak Sanskriti O Puruliar Purākirti Price: Rs.
20.00)
25.00
20.00
Some Other Publications :
1.
50.00
Acharya Nanesh - Samatā Darshan ( Viavahar (Bengali)
Price: Rs. Shri Suyash Muniji - Jain Dharma O
Sasanavali (Bengali) Price: Rs. Shri Suyash Muniji - Sri Kalpasūtru (Bengali)
Edited by S.R. Banerjee Price: Rs. Shri Suyash Muniji - Aştālnikā Vākhyāna(Bengali)
Edited by S.R. Banerjee Price: Rs.
3.
S
)
100.00
4.
60.00

Page #31

80
JAIN JOURNAL: VOL-XXXIX, NO. 2 OCT. 2004
Statement of Ownership
The following is a statement of ownership and other particulars about Jain Journal as required under Rule 8 of the Registration of News Papers (Central) Rules 1956.
Form IV
1. Place of Publication
: Jain Bhawan
P-25 Kalakar Street, Kolkata - 700 007.
2. Periodicity of its Publication
: Quarterly
3. Printer's Name
Nationality and Address
: Satya Ranjan Banerjee
Indian : P-25 Kalakar Street,
Kolkata - 700 007.
4. Publisher's Name
Nationality and Address
: Satya Ranjan Banerjee : Indian : P-25 Kalakar Street,
Kolkata - 700 007.
5. Editor's Name
Nationality and Address
: Satya Ranjan Banerjee : Indian : P-25 Kalakar Street,
Kolkata - 700 007.
6. Name and address of the owner
: Jain Bhawan
P-25 Kalakar Street, Kolkata - 700 007.
I, Satya Ranjan Banerjee, hereby declare that the particulars given above are true to the best of my knowledge and belief.
Satya Ranjan Banerjee Date-15 December 2004
Signature of Publisher

Page #32

NAHAR 5/1 Acharya Jagadish Chandra Bose Road,
Kolkata - 700 020 Phone: 2247 6874. Resi: 2246 7707
BOYD SMITHS PVT. LTD.
B-3/5 Gillander House 8 Netaji Subhas Road, Kolkata - 700 001 Phone : (O) 2220 8105/2139 (R) 2329 0629/0319
KUMAR CHANDRA SINGH DUDHORIA
7 Camac Street Kolkata - 700 017 Phone: 2282 5234/0329
N.K. JEWELLERS
Valuable Stones, Silver wares Authorised Dealers : Titan, Timex & H.M.T. 2. Kali Krishna Tagore Street (Opp. Ganesh Talkies)
Kolkata - 700 007. Phone: 2239 7607
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
METROPOLITAN BOOK COMPANY
93 Park Street, Kolkata - 700 016 Phone: (O) 2226 2418 (R) 2464 2783
CREATIVE LTD. 12, Dargah Road, Post Box 16127
Kolkata - 700 017 Phone : 2240 3758/3450/1690/0514 Fax : (033)2240 0098, 2247 1833

Page #33

82
JAIN JOURNAL : VOL-XXXIX. NO. 2 OCT. 2004
SUDIP KUMAR SINGH DUDHORIA
Indian Silk House Agencies
129 Rasbehari Avenue Kolkata- 700 020, Phone: 2464 1186
IN THE MEMORY OF SOHAN RAJ SINGHVI
VINAYMATI SINGHVI
93/4, Karaya Road
Kolkata - 700 019 Phone: (0)2220 8967 (R) 2247 1750
SONA CHAND BOYED & SONS
9/10 Sita Nath Bose Lane
Salkia, Howrah - 711 106 Phone : (Resi) 2665 3666, 2665 2272
TARUN TEXTILES (P) LTD. 203/1, Mahatma Gandhi Road,
Kolkata - 700 007 Phone : 2268-8677, 2269-6097
GLOBE TRAVELS Contact for better & Friendlier Service
11, Ho Chi Minh Sarani,
Kolkata - 700 071 Phone: 2282 8181
J. KUTHARI PVT. LTD. 12 India Exchange Place,
Kolkata - 700 001 Phone: (O) 2220 3142, 2221 4095, (R) 2475 0995,
2476 1803, Fax : 2221 4131
NIRMAL KUMAR DUGAR 11 Dr. Ashutosh Shastri Road
Kolkata - 700 010 Phone: 2350 2928

Page #34

SANJAY MINNI Minisoft Private Limited
102/C Block F, New Alipore, Kolkata-700 053, Phone: 2457 3262
B.W.M. INTERNATIONAL
Manufacturers & Exporters Peerkhanpur Road, Bhadohi-221 401 (U. P.)
Phone: (0) 05414 25178/778, 79 Fax: 05414 25378 (U. P.) 0151 202256 (Bikaner)
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
MANOHAR PARSON
18 Aldridge Way Nepean, Ottawa, Canada K2 G4 H8 Phone (613)-726-1231, Fax-(613)-7211343
DR. NARENDRA L. PARSON & RITA PARSON
18531 Valley Drive Villa Park, California 92667 U.S.A Phone : 714-998-1447714998-2726
Fax-7147717607
SUVIGYA BOYED 340 Mill Road, Apt # 1407 Etobicolse, Onterio - m 9 Cly 8
416-622-5583

Page #35

84
JAIN JOURNAL VOL-XXXIX, NO. 2 OCT. 2004
SMT. KUSUM KUMARI DOOGAR C/o Shri P.K. Doogar,
Amil Khata, P.O. Jiaganj, Dist: Murshidabad, Pin- 742123 West Bengal, Phone: 03483-56896

SURANA MOTORS PVT. LTD. 8th Floor, 84 Parijat 24A Shakespeare Sarani Kolkata - 700 071 Phone: 2247 7450, 2247 5264
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
KESARIA & COMPANY
Jute Tea Blenders & Packeteers since 1921
2 Lal Bazar Street, Todi Chambers, 5th Floor, Kolkata - 700 001
Phone: (0)2248-8576/0669/1242
(Resi) 2225 5514, 278208, 2291783
VEEKEY ELECTRONICS
Madhur Electronics, 29/1B, Chandni Chowk 3rd floor, Kolkata - 700 013 Phone: 2352 8940, 2334 4140, (R) 2352 8387/ 9885
SHIV KUMAR JAIN "Mineral House"
27A, Camac Street, Kolkata - 700 016 Ph: (Off) 2247-7880, 2247-8663 Resi 2247-8128, 2247-9546
MUSICAL FILMS (P) LTD. 9A Esplanade East
Kolkata-700 069, Phone: 2248 7030

Page #36

ASHOK KUMAR RAIDANI
6 Temple Street Kolkata - 700 072, Phone : 2237-4132, 2236-2072
M/S.POLY UDYOUG
Unipack Industries Manufactures & Printers of HM; HDPE,
LD, LLDPE, BOPP PRINTED BAGS
31-B, Jhowtalla Road, Kolkata-700 017 Phone : 2247 9277, 2240 2825, Tele Fax : 22402825
JAISHREE EXPORTS "Siddharth Point", First Floor 101, Park Street, Kolkata - 700 016
Phone : (033) 22178869/8870 Fax : 91-33-2217-8868, E-mail : jaishree_exports@vsnl.com
M/S PARSON BROTHERS 18B, Sukeas Lane, Kolkata-700007
Phone - 2242 3870
SUNDER LAL DUGAR
R. D. B. Industries Ltd.,
Regd. Off: Bikaner Building 8/1 Lal Bazar Street, Kolkata - 700 001 Ph : 2248-5146/6941/3350, Mobile : 9830032021
DEEPAK KUMAR SINGHI 9A, Gariahat Road, Kolkata - 700 019 Phone : (O) 2235-7293 (R) 2475-5091
“With best compliments from:
WILLARD INDIA LIMITED MANUFACTURERS OF HIGH QUALITY OF JUTE YARNS, FABRICS AND SACKS & DOUBLE REFINED CRYSTAL SUGAR"
CHITAVALSAH JUTE MILLS (A Division of Willard India Limited) Divisional Head Office : MCLEOD HOUSE
3. Netaji Subhas Road, Kolkata - 700 001 Ph : 2248-7476 (3 Lines), 2248-8954, Fax: 2248-8184 e-mail: cjitawil@cal2.vsnl.net.in, info@chitajute.com

Page #37

86
JAIN JOURNAL : VOL-XXXIX, NO. 2 OCT.. 2004
MINEX AGENCIES 71, Ganesh Chandra Avenue
Kolkata - 700 013 Phone: 2225 7067, 2236 1178 (Resi) 2534 4392
MINERAL GRINDING INDUSTRIES
23/24 Radha Bazar Street
Kolkata - 700 001 Phone: (O) 2242 9199/2218/2883/5335 (R) 2240 5110
IN THE MEMORY OF LATE NARENDRA SINGH SINGHI,
ANGOORI DEVI SINGHI
48/3, Gariahat Road Kolkata - 700 019, Tel: 2464 2851/3511
PRITAM ELECTRIC & ELECTRONIC PVT. LTD.
Shop No. G- 136, 22, Rabindra Sarani, Kolkata - 700 073, Phone : 2236-2210
S.C.SUKHANI (Philatelist) Shantiniketan, 8, Camac Street, Room 14, 4th Floor, Kolkata - 700 017
Phone: (O) 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

Page #38

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

Page #39

88
JAIN JOURNAL: VOL-XXXIX, NO. 2 OCT.. 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 #40

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

ernational

Page #41

90
JAIN JOURNAL : VOL-XXXIX, NO. 2 OCT., 2004
With best compliments
LODHA CHARITABLE TRUST
14 Government Place East
Kolkata - 700 001

Page #42

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

Page #43

92
JAIN JOURNAL : VOL-XXXIX, NO. 2 OCT.. 2004
With best compliments
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 - 700017 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

Page #44

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

*
93

Page #45

JAIN JOURNAL: VOL-XXXIX, NO. 2 OCT.. 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

International

Page #46

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.

Page #47

96
JAIN JOURNAL : VOL-XXXIX, NO. 2 OCT. 2004
With Best Compliments from :
RKBK FISCAL SERVICES PVT. LTD.
216, A.J.C. Bose Road
Kolkata - 700017 Phone: 2247-0818, Fax: 22407084

ternational

www.jainelibrary.

Page #48
Registered with the Registrar of Newspapers for India Under No. R. N. 12121/66. Autumn- 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. W With Best Compliments from Kotak Securities 3A, Landmark, 3rd floor, 228A, AJC Bose Road, Kolkata - 700 020 Phone : 2283460 Www.janary.org