Jain Journal 2005 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/520158/1

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ISSN 0021-4043 A QUARTERLY
ON JAINOLOGY
VOL XXXIX
VOL XXXIX
No.4 APRIL
No.4 APRIL
2005
2005
JOUrnal
जैन भवन। JAIN BHAWAN PUBLICATION

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a quarterly on Jainology
JAIN JOURNAL
lite at
JAIN BHAWAN
CALCUTTA

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Vol. XXXIX
JAIN JOURNAL
No. 4 April
Rupees Fifteen
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2005
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Editor: Satya Ranjan Banerjee

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BAPPABHATTI SŪRI AND JAINISM IN BENGAL
Chitta Ranjan Pal
Contents
POSSITION OF THE NIRGRANTHAS (JAINAS) IN BENGAL DURING THE PERIOD OF "MĀTSYANYAYA" OR "THE ANARCHY"
Chitta Ranjan Pal
WERE THE MONKS EXPELLED FROM THE BUDDHIST SAMGHA BY AŚOKA THE JAINAS?
Chitta Ranjan Pal
BIBLIOTHECA JAINICA
Satya Ranjan Banerjee

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180
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JAIN JOURNAL
Vol. XXXIX
No. 4 April
2005
BAPPABHATTI SŪRI AND JAINISM IN BENGAL
Chitta Ranjan Pal
Bappabhatți Sūri was the most honoured Jaina monk of his time. It is said that he belonged to the Modha Gaccha' of the Svetāmbara sect of the Jainas. His spiritual attainments, theological knowledge, literary talent, dialectical skill as well as his zeal for the promotion of Jaina religion made him a legendary figure even during his life-time.
Bappabhatti's religious activities were not confined to his native kingdom alone, but extended over to different regions of the then India. In a medieval tradition quoted by Jinaprabha Sūri? it is told that he had organised a restoration of the old stūpas made by Gods at Mathura, thirteen hundred years after Mahāvīra, the last Tīrthankara of the Jainas.
In the Upadeśatarangini of Ratnamandira Ganin (15th century A.D.), there is a legend which states that Ācārya Bappabhațți and his royal patron, King Ama were implored to intervene in the dispute between the Digambara and the Svetāmbara sects over the possession of the Girnar Hill.3
Prabhāvaka-carita, a collection of biographies of twenty-two Jain Ācāryas, was written by Prabhācandra in the 13th century A.D. Prabhācandra in a terse, succinct and well-knit couplet (śloka) had brought to our view multifaced talents of this learned Ācārya.
1. Sadhvi Samghamitrā “Variştha Vidvān Ācārya Bappabhatti," śramaņa, Vol
xiv, no 4. 2. Jain Journal, Vol III, No. 4 Māhāvira Jayanti Special, 1969. 3. Upadeśatarangini, Chapter IV, quoted from Ramāprased Chanda's
“Svetāmbara & Digambara images.

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The fine and concise śloka expressing the special traits of the learned monk is quoted below :
“Bappabhatțir bhadrakirtir vādi Kunjarakeśarī Brahmacāri Gajavarorāja pūjita ityapi.”
The couplet means that Bappabhațțisūri had a second name, Bhadrakīrti; he was proficient in dialectics, he had vanquished a disputant, obtained for himself, the grand title "the lion who defeated the elephant in debate,” he was the greatest Brahmacārī or the most punctilious observer of the vows of chastity among the monks and was honoured by the royal personalities of the time.
In 1348, Rājasekharasūri wrote his famous book “Prabandhakoșa”. This Koşa contains twenty four stories, ten of which are related to the biographies of Jaina preceptors including that of Bappabhatti sūri. As the “Bappabhatti-sūri-prabandha” was written about five hundred years after the demise of the great Acārya, it abounds in legendary and fictitious elements.
After the perusal of the legends centering round his early life, it may be stated that Bappabhatți, at a very tender age was ordained to monkhood by Siddhasena, the preceptor of the Modha Gaccha of the Svetāmbara community. Sometime after his initiation, he got acquainted with prince Ama of Gopagiri and this acquintance, in course of time, turned into an inseperable and permanent bond between the two - Bappabhațți and prince Āma.
On being crowned king of Kanauj, Prince Ama brought Bappabhațți to his royal court where he spent many years at a stress. But “the morally enerveting atmosphere of the royal court” proved uncomfortable to him. So, one day he secretly left the court and the kingdom of Āma and proceeded towards the East and reached
4. Sadhvi Samghamitra, śramaņa vol XIV. no. 4. 5. Mrs Steveson, Heart of Jainism, p. 83. 6. Ibid.

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CHITTARANJAN PAL: BAPPABHATTISURIANDJAINISM IN BENGAL
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Lakşaņāvatī, the Capital of Gauda, where king Dharma was on the throne at that time. Vākpatirāja, the courtier of king Dharma, brought Bappabhațți to the royal presence.
Spiritual attainments and theological knowledge of Bappabhatti made a deep impression upon King Dharma who did not hesitate to pay homage and extend lavish hospitality to the Acārya. It is said that Bappabhațți convinced king Dharma of the soundness of Jaina faith and the Gauda King adhered to the new religion.?
At that time there was a very learned Buddhist scholar and dialectitian named Vardhana - Kunjara in Laksaņāvatī. King Dharma invited Bappabhațți to enter into a debate with the Buddhist scholar. The Buddhist scholar was so adept in religious disputations that it was almost impossible to defeat him in any debate. So Bappabhațți took the recourse of a clever trick and defeated him in the debate and gained for himself the grand title of Vädikunjara-keśarī “.e. the lion who defeated the elephant in argument.”8
The long absence of Bappabhatti from the royal court proved painful to king Ama who sent emissaries to Lakṣaṇāvati to bring him back to Kanauj. But the Ācārya declined to leave Lakṣaṇāvatī. So king Ama in disguise went to Lakşaņāvatī where he had to spend a night at the residence of a lady of ill-repute and was ultimately sucessful in bringing the Acārya back to Kanauj.
After his arrival to Gopagiri or Kanauj, Bappabhatti went to see his preceptor, Siddhasena, who was waiting for death at that time. The old preceptor handed over the charge of guiding the Gaccha to Bappabhatti and breathed his last like a true Jaina monk by Sallekhana. 10
Bappabhațţi delegated the charge of guiding the Gaccha to two senior monks Nanna Sūri and Govinda Sūri”ll and departed to the royal court of Kanauj where he found that King Ama had been
7. Ibid. 8. Prabandhakoşa (Bappabhațți Prabandha). 9. Ibid. 10. Sādhvi Samghamitra, Sramana, vol. XIV, no. 4 11. Ibid.

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enamoured by the beauty of a bewitching dancing girl from whose clutches he was able to save the misled king and set him to right path.12
In another legand related to Gauḍa it is stated that once king Yaśovarman, all of a sudden, attacked King Dharma, defeated and killed him in the battle field. Then he made Vākpati, the courtier of king Dharma, captive. Vākpati wrote in prison the famous Prakrit Kavya Gauḍavaha in praise of King Yasovarman. The eulogy so pleased the King that he set Vākpatirāja free.13
Bappabhaṭṭi spent greater part of his life at the court and Kingdom of Ama and the king promoted the cause of Jaina religion at his advice in his kingdom by building monasteries, Upāśrayas etc. Sometimes, king Ama accompanied Bappabhțți to his religious missions14 and at a mature age king Ama, the Pratihāra King, died and some years after the death of King Ama, Bappabhatti starved himself to death like a true Jaina monk in 839 A.D. at a ripe age of 94 years. 15
Like the life-stories of other religious preceptors, the biography of Bappabhatti is an admixture of legends and history, facts and fictions. At the back ground of the religious performances of the Acārya, activities of some royal personalities of history, like king Yaśovarman, prince Ama, king Dharma, poet Vākpatirāja are discernable, but in these royal activities lack of synchronization of chronology is evident. But it is not a very difficult task to winnow the husks of legends and fictions from the kernel of historical truth.
12. Mrs. Stevenson, Heart of Jainism.
13. Prabandhakoṣa (Bappabhatti Prabandha)
14. Upadesatarangini quoted from R.P. Chanda's Svetambara and Digambara
images.
15. Prabhavakacaritra (quoted from Sadhvi Samghamitra's article, Śramaṇa,
vol XIV no. 4

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CHITTARANJAN PAL: BAPPABHATTISŪRI AND JAINISM IN BENGAL
From the legends it is evident that Acārya Bappabhaṭṭi was a contemporary to both prince Ama of Gopagiri (Kanauj) and king Dharma of Bengal. Prince Ama has been identified with Vatsaraja of Pratihāra dynasty by some historians 16 whereas some scholars have identified Ama with Nagabhaṭṭa II of the same dynasty17. As the identification of Prince Ama does not fall within the purview of our discussions, we may skip over this question. King Dharma at whose court Bappabhațți was well-received was none but Dharma Pāla, emperor of Bengal and with Dharma Pāla, king of Bengal, Vatsaraja and Nagabhaṭṭa of the Pratihara dynasty had to wage many battles. But to make Yasovarman of Kanauja, a contemporary of king Dharma who was stated to have been killed by Yaśovarman, is not only an example of anachronism but also a mistatement of historical fact. In fact, king Yasovarman of Kanauj was slain by Lalitāditya of Kashmir, many years before the accession of Dharmapala to the throne of Gauda. It is also to be noted that Lakṣaṇāvatī was made the Capital of Gauda about three hundred years after Dharmapāla.
After a little digression, let us now concentrate upon legends related to Gauda kingdom and its ruler. As already stated, Bappabhatti convinced Dharmapala of the soundness of Jaina faith and converted him to Jainism. At first glance, the claim seems to be nothing but vainboasting, but after a little deliberation, the claim seems to have a semblance of truth in it. It is a well-known fact that Dharmapala was a Buddhist and adorned his kingdom with monasteries and stupas. He patronised thousands of Buddhist monks and scholars. In spite of being a Buddhist, he was eclectic in religious disposition, granted four villages to a Brahmin for the performance of worship of Nārāyaṇa. He also appointed Garga, a Brahmin by caste, to the high position of the chief minister. 18 So it was but natural for Dharmapāla, a tolerant
16. Age of Imperial Kanauj, ed. by R.C.Majumdar. p.290
17 Jain Journal, Vol III, No. 4 Mahāvīra Jayanti special. 1969. 18. Ramesh Chandra Mazumdar, Bangladeśer Itihasa Vol I. p. 67.
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king to show respect to the reputed preceptor of the Jainas as well as to his faith. This attitude of Dharmapala to Bappabhațți and to his faith was construed as conversion of Dharmapala to Jainism.
It has been already stated that Bappabhaṭṭi was invited by king Dharmapala to enter into a religious debate with a great Buddhist scholar Vardhanakunjara whom he eventually defeated and earned for himself the grand designation of "Vādi Kunjara Kesari" the lion who defeated the elephant in argument."
5919
As the name "Vardhana-Kunjara" could not be traceable to the list of the Buddhist teachers and preceptors who flourished during the reign of king Dharmpāla, it was thought by Jinologists and historians that the whole event of the debate as well as the defeat of the Buddhist scholar was invented for the glorification of the Acārya. But it seems to the present writer that the event is not a figment of imagination of the medeival Jaina authors. The event of debate is not illusory, but an historical fact and the name of the participant Buddhist scholar is Pūrṇavardhana traceable to the galaxy of Buddhist Acārya.20 (The indentification of Vardhana Kunjara with Pūrṇavardhana has been discussed at the end of the article.) Though Rajasekharasuri speaks of the victory of the Jaina Acārya, he did not be-little the scholarship and erudition of the Buddhist disputant. Even he did not underrate the hold of Buddhist religion upon the people of Gauda Vanga, because Rajasekharasūri did not hesitate to divulge that Vardhana Kunjara/ Pūrṇavardhana was defeated by a clever trick which was played upon him by Bappabhațți. Of course, the playing of such tricks over their opponents were not considered a matter of shame, according to the standard of that age.
As stated earlier, the name of the Buddhist scholar who participated in the religious disputation was Vardhana-Kunjara-an unusual and peculiar name to be the proper name of a person. The
19. Mrs. Stevenson, Heart of Jainism.
20. Taranatha's "History of Buddhism in India". ed. D. P. Chattopadhyaya p.
276.

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name is a compound of two words - (1) Vardhana and (II) Kunjara. The meaning of the word Vardhana is vrdhi or growth or development whereas the meaning of the word kunjara is hastī or an elephant. So the meaning of the compound Vardhana Kunjara is Vridhi Hasti or Vardhana - Hasti. It is to be noted that the name would have been endowed with a meaning had the name been Kunjara Vardhana. Such names as Nandi Vardhana, Rājya Vardhana were not unknown in ancient India. In Sanskrit, when the word kunjara is placed after another word, it undergoes a change in meaning. As, for example, Nara-kunjara means nara-śreștha or greatest of men or best man.
In the same way, Vardhana - kunjara, may mean fullest of growth or in Sanskrit “Pūrņa - Vardhana". So, there should be no difficulty in identifying Vardhana Kunjara with Pūrņa-vardhana.
In this connection, it will be better to remember that, Rājasekharasūri in “Prabandhakoşa” did not use the proper name of king Ama anywhere. In another book, “Aryamanjusri māla kalpa" kings of different dynasties and different times were never called by their proper names but either by synonyms or by the first letter of their proper names. As, for example, 'H' for Harsavardhana “R” for Rajyavardhana and “Soma" - a synonym for king Saśānka of Bengal etc. have been used.21
The present writer is of opinion that Vardhana Kunjara of Jaina tradition and Pūrņavardhana of Lāmā Tāranātha's book is identical and the same person. Lāmā Tāranātha in his famous book "History of Buddhism in India” has put up a list of Buddhist preachers, teachers and scholars who illuminated the horizon of Eastern India during the reign of Dharmapala.22 In that list Pūrņavardhana occupies a pre-eminent place among the Buddhist Ācāryas. And to Pūrņavardhana Tibetan Tanjur attributes the authorship of a commentary on Abhidharmakosa and an abridged version of the same.
21. R. C. Mazumdar, History of Ancient Bengal, p.53. 22. Täranātha's History of Budhism in India, p. 276. f. n. 13.

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It seems that Vardhanakunjara of Jaina tradition and Tāranātha's Pūrņavardhana is one and inentical person and this Pūrņavardhana who was a great scholar and a reputed author had the misfortune of being defeated by Jaina Ācārya Bappabhațțisūri.
The notion that there was no Buddhist scholar bearing such name as Vardhanakunjara needs rectification. In fact, Pūrņavardhana of Tāranātha's account and Vardhanakunjara of the Jaina writers was the same person, figuratively the Buddhist scholar was so-called by the Jainas.
In conclusion, it is to be stated that whatever might be the name of the Buddhist disputant and whether Vardhanakunjara and Pūrņavardhana was the same person or not, there is no denying the fact that a religious debate did really occur between a Buddhist scholar and Bappabhațți in which the latter triumphed. This event proves the existance of a fair number of Jainas in ancient Bengal and Bappabhasți's triumph boosted up the morale of this Jaina community. It is for the sake of Jaina community of Bengal that Bappabhațți overstayed in the Kingdon of Gauda (declining the overtures from king Ama) and not for the hospitality and respect shown to him by Dharmapāla.
In fact, the long sojourn of Bappabhațți to Bengal, the vain but bold claim of conversion of Dharmapāla to Jaina faith, the discomfiture of a Buddhist scholar in a religious debate all these facts unerringly point to the vigorous existence of the Jaina community in an age when Buddhism was in resurgence in Bengal.

ernational

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POSITION OF THE NIRGRANTHAS (JAINAS) IN BENGAL DURING THE PERIOD OF "MĀTSYANYĀYA” OR “THE
ANARCHY” Chitta Ranjan Pal
Among the heretical religions, Jainism was popular in Bengal for a period of more than a millennium from the B. C. 4th century to the middle of the A.D. 7th century. Hien-en-Tsang's travel account "Si-yu-ki" is the last literary record which speaks of the existence of a large number of Nirgranthas (Jainas) in Pundravardhana and Samataţa.' After “Si-yu-ki” no written foreign or indigenous records pertaining to the existence of the Jainas or Nirgranthas in Bengal have come down to us.? Inscriptional evidence is simply non-existant. Allout non-existence of the literary and epigraphic evidence referring to the existence of the Nirgranthas (Jainas) in Bengal for a period of five hundred years from the middle of the 7th century to the advent of the 13th century A.D. had led Jainologists to conclude that the Nirgranthas (Jainas) had suffered a sudden collapse in Bengal after the middle of the A.D. 7th century.
These scholars had adduced two causes for this sudden decay: (1) unprecedented efflorescence of Buddhism, consequent upon the enthronement of the Pāla Kings in Bengal and (2) the resurgence of the Brāhmanical Hinduism in Bengal under the umbrellas of the Sena and Varman Kings.}
As the post-seventh century literary as well as epigraphic evidence is virtually non-existent, so if any allusion to the existence of the Jainas either direct or disguised is met with should be scrutinized with care and patience.
1. 2. 3.
Watters - Yuan Chwang. Vol II N.R. Ray - Bāngālir Itihāsa (Ādiparva) R. C. Mazumder - Jainism in Anciant Bengal, Jain Journal, vol XVIII. no. 4

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In fact, the history of Bengal for over a period of a century since the death of the King Saśānka of Karņasuvarņa is itself an age of darkness. The period from the second half of the seventh century to the second half of the eighth century A.D. was an age of untold sufferings and miseries for the people of Bengal as they were the victims of “a series of foreign aggressions and successive changes of royal dynasties”. In this context Lāmā Tāranātha's observation is worth quoting: “In odivisa, in Bengal and the other five provineces of the East, each Kșatriya, Brāhmaṇa and merchant constituted himself a king of his surroundings, but there was no king ruling in the country” (Indian Antiquary, Vol : IV, p. 365 ff.)'. The much-maligned “Arya Manjusri-müla-kalpa” stated in the same vein, “after the death of Soma(Saśānka), the Gauda Political system (Gaudatantra) was reduced to mutual distrust, raised weapons and mutual jealousy - one (King) for a week, another for a month and then a republican constitution. Such will be the daily (condition) of the country on the bank of the Ganges where houses were built on the ruins of monasteries."
In Sanskrit such an anarchical condition of a country is called “Mātsyanyāya” which literary means "the swallowing of smaller fishes by the bigger ones” and politically it signifies the "absence of any central ruling authority” resulting in unmitigated chaos and untold miseries reigning supreme all over the country.
When such was the political condition of Gauda, Vanga, Karņasuvarṇa and other regions of Bengal, the socio-religious condition of the country can better be imagined.
4. 5. 6.
R. C. Majumdar - History of Ancient Bengal. Quoted from R. P. Chanda's "Gauda Rājamāla" p.25.f.n.1. K. P. Jayswal's translations, Quoted from R.C. Mazumder's History of Ancient Bengal p. 82 R. C. Mazumder - History of Ancient Bengal p. 82
7.

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CHITTARANJAN PAL: POSITION OF THE JAINAS IN BENGAL
From the shady and cryptic accounts of "Arya Mañjuśrī- mūlakalpa" it seems that except the Tirthikas or the followers of Brahmanical religion, other non-Vedic heretical sects i. e. the Buddhists were on the verge of extinction.
The decaying religious picture of Buddhism as depicted by the Chronicle (Arya Mañjuśri-mūla-kalpa) must be taken with a grain of salt. The position of the Buddhists in Bengal was not so gloomy as the author of "Arya Mañjuśrī-mūla-kalpa" would have us to believe. It is true that the Brahmanical religious sects which were in a dominant position all over North India, were also growing in strength in different parts of Bengal. But that does not mean that Buddhism was in a decaying condition during the dark age of "Matsyanyaya".8
175
9
A Buddhist royal family i. e. the Khadgas was found ruling in Eastern Bengal covering the whole of "Samatata" and a part of "Vanga" from 650-700 A.D. The accounts left by Chinese travellers "It-sing" and "Sengchi" make it clear that Buddhism was growing from strength to strength and widening its spheres of influence. It might be possible that Buddhists, being enfeebled in some isolated areas, deserted some monasteries, but in many regions of ancient Bengal, Buddhism was in a vigourous state. The persecutionary measures of Śaśānka failed to extinguish the fire and fervour of the followers of the Buddha for their religion. Similary the hostility of the Tirthikas during the period of Matsyanyāya failed to dampen their zeal for the religion. Had not been the Buddhists, a force to be reckoned with even in the dark days of Matsyanyāya, Gopaladeva, the founder of the Pala dynasty, would not have dared to espouse the cause of Buddhism. As rightly remarked by Dr. R.C. Mazumder, "The establishment of the Buddhist Pāla dynasty in Bengal about the middle of the eighth century A.D. may not, therefore, be a mere fortuitous event but was facilitated by the growing dominance of Buddhism in this region." So many, but not all of the monasteries in
8. N.R.Ray's Bāngālīr Itihasa (Adiparva) p. 382
9.
Watters, Yuan Chwang (Part II). Watters.
10.
R. C. Mazumdar - History of Ancient Bengal p. 524

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ruins as stated by “Ārya Manjusri-mūla-kalpa” were Buddhist in origin. Some of the monasteries in ruins probably belonged to other nonVedic sects.
Now, the question is - which were the non-Vedic sects except the Buddhists, that fell victims to the persecution and maltreatment of the Tīrthikas during Mātsyamāya and even earlier ?
Like the Buddhists, the Nirgranthas (Jainas), were heretical in religious persuasion and were victims of the persuasion of King Śaśānka of Karņasuvaiņa. Saśāńka not only destroyed the monasteries, caityas and rest-houses of the Nirgranthas (Jainas), but also deprived them of their livelihood.
Let us quote from “Ārya Manjusri-müla-kalpa" the relevant śloka which tells of the oppressions perpetuated by Saśānka upon the Nirgranthas (Jainas).
"tato 'sau krudha-lubdhastu mithyāmanihyasammatah vihārārama caityāśca Nirgranthām vasathām bhuvi vetsyacca tadā sarvam vrttirodhakāraka.”
“Then that angry and greedy evil-doer of false notions and bad opinion will fall down on all the monasteries, gardens and caityas and rest houses of the Nirgranthas and then stop the livelihood of all."
It seems that the persecutionary measures of king Saśārka fell more heavily upon the Nirgranthas (Jainas) than upon the Buddhists. And this assumption is not baseless. When Hieu-en-Tsang visited Karņasuvarna, immediately after the death of Saśārka, he found many Buddhist monks and monasteies there, whereas he found neither a Nirgrantha monk nor a Nirgrantha monastery in Karņasuvarņa.'?
11. 12.
Translation by K.P. Jayaswal in “Imperial History of India." Watters, Yuang Chwang Vol II.

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The persecution and ill-treatment which the Nirgranthas (Jainas) had suffered in the reign of Saśāňka probably continued unabated even during the days of the Mātsyanyāya by the Tīrthikas or Brahmanical religious zealots.
We would not be far wrong if we assume that many Nirgrantha (Jaina) monks of Karņasuvarņa and other places left their monasteies in the reign of Saśāňka and subsequently during the Mātsyanyāya days and migrated to the fastnesses of forests and hilly tracts of Western Bengal or other safe places for the performances of their religious practices unfettered or without let or hindrance. Only a handful of Nirgrantha (Jaina) monks probably, any how, remained clung to their old habitations suffering all sorts of privations.
There is no derying the fact that the Nirgranthas (Jainas) were in the habit of leaving uncongenial habitations and migrating to safer zones for the performance of their religious duties from time immemorial. To cite an example, the exodus of a band of twelve thousand Jaina monks to south India under the leadership of Bhadrabāhu, the preceptor of Chandragupta Maurya, may be mentioned.13
So all the monasteries in ruins in the country on the bank of the Ganges where houses were built" did not belong solely to the Buddhists. Some of those ruined monasteries whereupon houses were built" probably belonged to the Nirgrantha or the Jaina sect.
This assumption is no product of poetical imagination or wishful thinking. Some indirect archaeological evidence may be adduced in support of this view. An ancient copper plate inscribed in the year circa 478/479 A.D. records the gift of lands for the maintenance of a Jaina temple and worship of the Arhats or Jainas at the Vihāra founded by Nirgratha-nātha-ācārya, Guha Nandi of the Pancastupa Nikāya of
13.
Mrs. Stevenson - Heart of Jainism.

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Benaras.l4 This copperplate has been unearthed at the time of excavation of the site of Pāhādpur mound which was the celebrated site of Somapura Mahāvihāra founded by Dharmapāla, the second king of the Pāla dynasty either at the fag end of the 8th century or at the advent of the nineth century A.D.
In fact, the Pāhāļpur Buddhist monastery or Somapura Mahāvihāra originally was an ancient Nirgrantha (Jaina) monastery constructed at least a century or more earlier than the inscribed date i.e. the 478-79 A.D. Probably the virus which sucked the vigour and life blood of the Jaina Church or Vihāra had stuck to the body of the establishment during the reign of king Saśāňka of Karņasuvarna and the virus remained clung to the monastery till its final ruin during the reign of the great anarchy or the Mātsyanyāya when the Nirgrantha (Jaina) inmates of the Vihara left it. The Tīrthika or the Brāhmanical religious zealots occupied the runied monastery and converted it into a Brahmanical establishment. The images of Brahmanical gods and goddesses like Śiva holding up the Triśūla, fourheaded Brahmã holding a rosary, Vişņu seated in Arddhaparyankāsana, a two handed standing Indra infront of an elephant found in the precincts of the Vihara vouschafe or assert this supposition. 15
Later on, at the end of the 8th century or at the advent of the 9th century A.D. when Buddhism was on its height of popularity in Bengal, Dharmapāla converted it into a Buddhist Vihāra which was admired by all Buddhists and even by foreign Buddhist-devotees who came to Bengal.
Aptly it has been observed, “The Pahadpur monastery seems originally to have been a Jaina establishment, was at a later period converted into a Brahmanical one and then into a Buddhist Vihāra the famous Sompura Vihara of North Bengal."
14. 15.
Pāhāļpur Copperplate grant of the year 159, Epigraphia Indica Vol XX. C.C. Dasgupta - Pāhārpur and its Monuments.

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After a brief survey of the socio-religious and political scenerio of Bengal of the days of mātsyanyāya, it is to be concluded that not all the ruined and deserted monasteries of the country on the bank of the Ganges” were of Buddhist affiliation as referred to by Arya Mañjusri-müla-kalpa. Some of those monasteries that were deserted and were in ruins during the mātsyanyāya period were, no doubt, Nirgrantha or Jaina in origin.

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WERE THE MONKS EXPELLED FROM THE BUDDHIST
SAMGHA BY ASOKA THE JAINAS ?
Chitta Ranjan Pal
On a thorough scrutiny of the detailed list of the patriarchs of the Svetāmbara Jainas, Prof. Hermann Jacobi' stated that after the sixth patriarch (Bhadrabāhu) a great expansion of Jainism had taken place in North and North-West India. At the same time he brought to light a curious legend embedded in Paumacariya (LXXXIX, 42) wherein it is stated, “In India after the time of the Nanda Kings, the law of the Jina will become scarce”. Paying due weight to this tradition, Prof. Jacobi came to the conclusion that under the Mauryas Buddhism attained the position of a popular religion and became a formidable rival of Jainism, especially, in Magadha and its adjoining regions.
In fact, the steady growth and expansion of Jainism in North and North-West India, for over a century, sustained a serious set back when at the out break of a terrible famine, Emperor Chandragupta Maurya and his preceptor Bhadrabāhu accompanied by twelve thousand recluses, migrated to Mysore where the emperor died of voluntary starvation like a true Jaina saint. Even after the famine was over, the Jaina Samgha could not regain its former position in Magadha and the adjoining territories as the Samgha was torn by internal dissensions and acrimonies.
On the other hand, on conversion of Asoka to Buddhism, the religion of the Buddha was adorned with great glory and it acquired tremendous potentiality for expansion not only into the empire ruled over by Aśoka, but also to distant lands outside his empire. In a short time legend after legend grew up around the name of Asoka which
1. Jainism - Hermann Jacobi, in Encyclopaedia of Religion and Ethics.
p.465 ff.

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181
made him the most venerable luminary in the sky of Buddhism, next only to the Buddha. The legends, on the other hand, painted Asoka in the hue of a religious zealot who was ever ready to punish any attempt to dishonour the Buddha.
The Divyāvadāna and the Ašokāvadāna are the store houses of such legends. In the Aśokāvadāna there is a legend wherein it is stated that once a Nirgrantha (Jaina), a resident of Pundravardhana drew a picture of the Buddha being trampled under the feet of a Nirgrantha (Jaina). The news reached the ear of Asoka who inflicted capital punishment to the offender.2
The Divyāvadāna relates the incident in a little different manner. In the Divyāvadāna it is told that in the city of Pundravardhana, a laydevotee of the Nirgrantha (Jaina) order had painted a picture which depicted the Buddha falling at the feet of the Jina”. The news reached the ear of Asoka who in a fit of anger killed 18 thousand Ajīvikas. (Divyānadāna, edited by Cowell, p. 427). “The account mixed up the Nirgranthas and Ajivikas, but the name of the sect is uniformly given as Nirgrantha in the Chinese translation."
Though the legend was devised to glorify Buddhism and to paint Asoka as a great devotee of the Buddha, it tainted Aśoka as a sectarian and a persecutor of the Nirgranthas (Jainas).
That Asoka was not well-disposed (if not hostile) to the Nirgranthas (Jainas) is attested by the legends associated with the tradition relating to the convocation of the third Buddhist council held at Pāțaliputra during the reign of Asoka.
The Buddhist samgiti or council was convoked because of the enormous growth of material prosperity of the Buddhist monasteries
2. 3.
R. L. Mitra - Nepalese Buddhist Literature p. 11 R. C. Mazumdar - History of Ancient Bengal, p.33 fn 24

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of Magadha, consequent upon the conversion of Asoka to Buddhism. The material prospect of the Buddhist monasteries attracted the attention of the heretical monks who had lost their sources of getting regular alms, shelter etc. Therefore, to live in ease and comfort the indigent neretical monks began to join the Buddhist monasteries and put on yellow robes. Thus these heretical monks swelled the rank of the Buddhists. Though these heretics put on yellow robes, they did not eschew their old beliefs.
The heretical recluses who intruded into the Samgha clang to their old beliefs and practices, preached their old heresies as the doctrines of the Buddha. This irreligious conduct of the heretics caused great distress to thera Moggaliputta Tissa who left Pataliputra and took shelter in a secluded retreat on the Ahogangā mountain up the Ganges, where he stayed for seven years and during these seven years no Upasatha or Pavārană ceremony was held in any monasteries. Emperor Aśoka was so pained at heart that he ordered for the observance of the upasatha ceremony in all monasteries.
JAIN JOURNAL VOL-XXXIX, NO. 4 APRIL. 2005
But the minister - in - charge misunderstood the command and killed many recluses for disobeying the emperor's order. Stricken with grief at the news of this massacre, the emperor requested the venerable thera Moggaliputta Tissa to come to the capital where the great Thera came and instructed the emperor in the religion of the Buddha for seven days.4
The king then convoked the council. He called the Bhikkhus of several persuasions to his presence and asked them to expound the teachings of the Blessed one. They set forth their missguided beliefs, such as the doctrine of the eternal soul and so on. These heretical monks were given white robes and expelled from the Samgha by the king.s
4.
5.
P. V. Bapat (ed)
P. V. Bapat - Ibid,

2500 years of Buddhism (relevant chapters)

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This is the account of the Pāțaliputra council held 236 years after the parinirvāņa of the Buddha under the rule of king Aśoka. But some historians had raised some objections regarding the character of the council, because of chronological confusions and silence of Asokan inscriptions relating to this great event of the Buddhist world. According to the opinion of these historians, the "third Buddhist council was” not a general session of all Buddhists,” but“ a sectarian council” attended only by the Theravādins :)
Without going into the controvercy whether the “Third council” was a general council or a “Sectarian one”, we have to ascertain what part did Aśoka play in this council to preserve the unity of the Buddhist Samgha and what is the identity of the monks, clad in white robes expelled from the Aśokārāma ? Were they predecessors of the white robed Svetāmbaras or not?
Before coming to these questions it is better to examine the Edicts of Asoka to have a clear picture of the religion or “Dhamma” professed and propagated by Aśoka.
Most of the historians of India consider Asoka a rational and righteous king solicitous for the welfare of his subjects and not a dogmatic Buddhist. Though the Buddhist tradition paints Aśoka as the most pious among the Buddhist kings, the “Dhamma” which he inscribed on the “Rocks and Pillars” do not contain any ideal of early Buddhism. His Edicts do not contain any reference to the “Four Noble Truths,” “the Eight-foldpath” and the Nirvāņa”, which were the main tenets of Buddhism of Asoka's age.
6.
P. C. Bagchi “ A Comprehensive History of India, Vol II. p 83 Dr. P. C. Bagchi, in "A Comprehensive History of India, vol II p 83
Dr. N. Dutta, Buddhist Sects in India, p. 259. Dr. N. Dutta, Buddhist Sects in India. p. 254 ff
8.

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On the other hand, he repeatedly stressed upon the desirability of happiness here (hida-lokika) and hereafter (pala-lokika) R.E 13. In fact, he imparted to his subjects some ethical teachings which are common to all religions. He was not unmindful to the interest of the fallowers of other religions like Hinduism, Jainism, Ajivikism and other sects and harped upon the virtue of tolerance.
In spite of possessing such rational qualities, Asoka was a pious Buddhist, as is evident from some of his Edicts”. In the Rock Edict VIII issued in the 10th year of his reign, Asoka stated that he had visited the Sambodhi or Buddhagayā. In the 14th year of his reign he had enlarged the stupa of “Kanakamuni Buddha". In the 20th year of his reign he worshipped the “Birth-place” of the Buddha. In the Bhāvru Edict, he expressed his admiration for the Buddha, Dharma and Samgha-the triratna of Buddhism and recommended certain texts like “Vinaya Samukase”, “Alaya bāsāni,” Anāgata bhayāni” etc for the special study of the monks, nuns and lay-devotees. In the Sāranātha, Sāñchi and Kaušāmbī Pillar Inscriptions, Asoka reveals his solicitude for the concord of the Buddhist samgha and announced some measures to prevent and punish the schismatics. At a certain period of his life, he lived with the Samgha for one year as an upāsaka.
In order to get a clear idea whether Asoka expelled or threatened to expell erring monks from the Samgha and to establish the identity of the monks in question, let us quote the relevant part from the Sāranātha Edict.
“Thus orders king Priyadarsin beloved of the Gods...............Pāțaliputra........... the samgha may not be divided by any one. But whosoever breaks the samgha, be it a monk or a nun, shall be clad in white raiment and compelled to live in nonresidence”.!0
9. 10
Dr. D. R. Bhandarkar, Asoka, chap VIII p. 231ff. Dr. D. R. Bhandarkar, Asoka, pp. 40-41, the translation of the Ist para of the
Sārnātha Pillar Inscription has been quoted as it is, except "in what not a residence".

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185
In two other edicts at Kauśāmbi and Sāñchi the same instructions have been conveyed to the Mahāmātras of the respective places.
All these three Edicts surprisingly confirm the Buddhist literary tradition relating to the expulsion of the heretics from the Asokarāma and the consequent punishment inflicted upon them.
In the literary tradition of the third council it had been stated that the heretical monks were expelled clad in white robes (setakānibattham dattvā) from the Samgha.
In the Edict it has been stated that the heretical monks shall be clad in white robes (odātāni dusāni)'l and compelled to live in nonresidence (anāvāsasi)12. To explain the term "odātāni dusāni” Dr. D. R. Bhandarkar quoted what Prof. Oldenburg had said, “The robes of a Buddhist monk are yellow coloured and when he is given white robes it means that he is unfrocked”. Then Prof. Bhandarkar explained the other term “anāvāsa" as expulsion pure and simple (setting aside Buddhaghoşa's explanation relating to this term.) and remarked, “His (Asoka's) object is only to remove a schismatic from where Bhikṣus stay and unfrock him”13
The significance of the two terms "odātāni dusāni” and anāvāsā” cannot be explained easily and simply. As the Buddhist Samgha from its very inception functioned on a democratic basis, so the history of the samgha was mainly the story of seccessions and not of forcible expulsions and the expulsion of erring monks from the samgha was no business of the "Head of the state”. Decision on serious matters like the expulsion of the monks could only be made by the committee of the monks and not even by the chief of the monasteryl4
11. Dr. R. K. Mukherji, Asoka, p. 194 fn 2 and 5 12. Ibid 13. Dr. D.R. Bhandarkar, Asoka, p. 47 14. A. L. Basham. The Wonder that was India, p. 285.

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or the Samgha. So the expulsion of the erring monks from the Samgha by Aśoka--the king of the country seems to be inexplicable. One point to be remembered in this connection is that Aśoka was simply a devotee of the Buddha, at best an upāsaka and not a monk. So it cannot be expected that he would directly interfare in the activities of the samgha and excommunicate some monks from the church. It seems that the real performer of all these ecclesiastical activities pertaining to the expulsion of monks to nonresidence on the eve of the Pataliputra council, was the venerable Moggliputta Tissa backed by other theras of Aśokārāma. Asoka, a pious devotee of the Buddha and the King of the country only implemented the decision communicated to him by Moggliputta Tissa backed by other theras. So to speak in a nut shell, Aśoka's role in the 3rd Buddhist council was that of a "passive performer" and not of an "active doer".
However, the punishments inflicted upon the erring monks by Aśoka were unusual. Not only did Aśoke banish the schismatics to anābāsa, but he also did inflict upon them another extraordinary punishment of forcing them to put on white robes.15
Now, let us explain the significance of the two penalties, inflicted upon the erring monks by Aśoka. The word anavāsā means an abode which is not fit for the "Samgha" "a - bhiksu-kaāvāsa" as mentioed by Buddhaghosa. [samantapāsādikā, Introduction]. He, further, enumerated what were called anāvāsa. As examples of anāvāsa he mentioned the following places chetiagharam (cemetery), sammañjana attaka (bath house or plat form), dāruattako (log-house) päniyamāla (water shed) vaccakuti (privy) and dvārakotthako (towers or battlements of a town gate)" [Cullavagga, ii] 16.
15. Dr. N Dutta, Buddhist Sects in India, p. 254 ff.
16.
Dr. R. K. Kukherjee, Asoka, p. 194 fn 5

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CHITTARANJAN PAL: WERETHE MONKSEXPELLED FROM THE BUDDHIST
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The places, mentioned above, were not considered fit for abodes by the monks of the Buddhist faith, but the monks of some other religious sects were in the habit of taking shelters in such places. As, for example, Vardhamāna Mahāvīra, the last Tīrthankara of the Nirgranthas (Jainas) “has been found sometimes to take shelter in workshops, sometimes in garden-houses. sometimes in a cemete sometimes in deserted houses and sometimes at the foot of a tree" during thirteen years of his ascetic life prior to the attainment of kevalijñāna.!?
One of the oldest canonical books of the Jainas, Uttarādhyayana sūtra, prescribes a cemetery, a deserted house, the foot of a tree and the solitary corner of a house as the fittest shetter for a monk!8. So from the perusal of the list of abodes noted above, conclusion may easily be drawn that “abodes” considered unfit by the Buddhists were regarded as suitable shelters for the Nirgrantha (Jaina) monks.
The second penalty inflicted upon the heretical monks was “to disrobe them and replace their yellow raiments by white robes" and in the language of Dr. R. K. Mukherjee there was no canonical sanction behind this punishment inflicted upon the hereties. In those days monks belonging to different religious orders, were in the habit of using robes made of different materials - like clothes rags, barks, skins leaves etc. and of different colours like red, yellow, white etc. Some recluses would not wear any cloth at all and wander sky-clad. The followers of the Buddha were in the habit of wearing yellow robes and the Nirgranthas and the Ajīvikas were sky-clad: A section of the Nirgranthas (who stayed at Magadha) under the leadership of Sthūlabhadra, adopted the practice of wearing white robes. The false doctrine i.e. belief in eternal soul prevalent among the heretical monksis one of the basic principles of the Nirgranthas (Jainas)
17. B.C. Law, Mahavira, p. 22 18. Uttarādhyanasūtra, 3576

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On the basis of this cryptic internal evidence would we be wrong if we conclude that the majority of the heretical monks who were expelled clad in white robes - were the predecessors of the Svetāmbara Jainas ?
Let us now examine the circumstantial evidence to establish the identity of the expelled monks. Dr. P. C. Bagchi seems to be infavour of identifying the majority of the monks who disturbed the peace of the Asokārāma as the Ājīvikas. 19
In describing the causes that led to the convokation of the third Buddhist council in Pāțaliputra, Dr. Bagchi stated, “under Aśoka's partronage the Buddhist community of Pāțaliputra which claimed to be more loyal to the teaching of the Buddha became rich in its endowments and revenues and attracted the adherents of the relatively neglected creeds, Ajīvikas and the sectarians of different descriptions who began to wear the yellow robes and disturb the life of Asokārāma proclaining their own heresies as the doctrines of the Buddha”20
From the extract it seems that Dr. Bagchi was in favour of identifying the majority of the excommunicated heretics as belonging to this “relatively neglected Ajīvika sect”. But the assumption that the Ājīvikas were a relatively neglected sect and formed apparently a majority of the heretics who disturbed the life of the Asokārāmamonastery does not stand scrutiny. In the Mahāvamsalikā there is a tradition wherein it is stated that Asoka's mother Dharmā was the chief queen of Bindusāra. The preceptor of her father's family was an Ajīvika saint, Janāsana whom king Bindusāra (Asoka's father) summoned to20 interpret the meanig of the queen's dream before the birth of Asoka. In the Divyāvadāna, the same tradition has been narrated in different language and manner wherein it is stated that Bindusāra summoned the Ajīvika ascetic Pingalavatsa for the
19. P. C. Bagchi, A Comprehensive History of India Vol- II 20. Ibid

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CHITTARANJAN PAL: WERETHEMONKS EXPELLED FROM THE BUDDHIST
examination of all his sons to find out who was the best to be his successor on the throne.21
If the literary tradition is to be believed, the parents of Asoka were well-connected with the Ājīvikas and as such the sect cannot be presumed to be neglected at all. It is further to be noted that Aśoka made the grant of cave-dwellings in the Barabara hills to the Ājīvikas22 in the year B.C. 258/257, several years before the convocation of the "Third council at Pātaliputra". So in comparision to other established sects, save and except, the Buddhists, Aśoka was more favourably inclined to the Ājīvikas. This reverence for the Ājīvikas Aśoka probably inherited from his parents, so the Ājīvikas were not at all a neglected and indigent religious order during the reign of Bindusāra and Aśoka. Hence the possibility of the entry of a large number of the Ājīvikas into the Buddhist Samgha on the prospect of getting food, shelter etc. does not arise at all.
189
On the contrarry, the Nirgranthas, as stated above, were in a pitiable and deplorable condition after the migration of twelve thousand monks accompanied by Emperor Chandra Gupta and his preceptor Bhadrabahu to the south, on the visitation of 12 year-long terrible famine. So the entry of a large number of Nirgranthas into the Buddhist samgha of the Aśokāräma on the prospect of getting food and medicine was a fair possibility. The history of the Nirgrantha religions order would tell the same tale.
After the departure of Bhadrabahu, the recognized "Head of the Church" to the south, Sthulabhadra, a disciple of the former, became the informal head of the recluses who stayed at home, ravaged by the famine and during his pontificate some laxities had crept in the observance of the strict monastic rules obligatory for the Jaina recluses, Among the very many laxities that entered into the Jaina monastic
21. R. K Mudherji, Asoka, p. 64 ff.
22. Dr. R. Bhandarkar, Asoka, chapter VIII p. 23 ff.

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organisation, two were very serious. One was the adoption of an innovation in the form of wearing white robes' and the other was the neglect of regular recital of the holy scriptures - a must for the Jaina monks. Consequently, the holy seriptures, retained in memory from the time of the foundation of the religious order, were threatened with the danger of being totally lost.23
After the famine was over, Bhadrabāhu returned to Magadha with some of his disciples. But he was distressed to see the lax practices which had crept into the monastic organisation and in no time quarrels and acrimonies broke out between the two groups of monks - one that had returned from the south and the other that stayed at home. In order to prevent the total loss of holy scriptures a synod was convoked by Sthūlabhadra at Pāțalīputra which was not attended by the recluses who had returned from the south. Henceforth the divergence in views and practices of the two sections of the church continued to be more and more accentuated. Being frightened by the ever-widening chasm between the two parties of the monks, Bhadrabāhu retired from active participation in the affairs of the church and his more pushing disciple Sthulabhadra shouldered the responsibility of leading the Samgha. After the death of Bhadrabāhu in circa B.C. 297, Sthulabhadra was made the formal “Head of the Nirgrantha religious order” which position he retained till his death in circa B.C. 252.24
During his patriarchate, as was expected the adherents of the "whiterobes” got the upper hand in the church and various other laxities (probably relating to physical cleanliness, modes of partaking of food, alms-begging) that had already, entered into the church got congenial ground for further development. Mahāgiri, the next patriarch is said to have revived the ideal practice of nakedness. But his endevour to purge the church of the prevailing abuses ended in dismal failure,
23. Mrs. Stevenson - Heart of Jainism. 24. Mrs. Stevenson - Heart of Jainism p. 73

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During the first twelve years of his pontificate three successive schisms seriously weakened the Jaina church.24
Such was the sad plight of the order of the Nirgranthas (Jainas) when king Asoka was on the throne of Magadha. Under the circumstar.ces, ordinary monks belonging to Jaina church might go astray and swell the rank of the Buddhist recluses of Magadha in the hope of getting alms, cloths, shelters and medicine which were in abundance in the Buddhist Church, consequent upon the conversion of Asoka to Buddhism.
A peep into the chronology of the events, narrated above, may be helpful for the solution of the problem or question under discussion. Historians of India and abroad are unanimous that Asoka's coronation took place in circa B.C. 269 and his reign terminated with his death in circa B.C. 232. According to the Svetāmbara Jaina chronology Bhadrabāhu, the last srutakevalin's patriarchate started in circa B.C. 317 and terminated in circa B.C.297 and that of Sthūlabhadra began in the year circa B.C. 297 and terminated in circa B.C. 252 and that of Mahagiri started in circa B.C. 252. According to the Buddhist tradition (Mahāvagga) the third samgīti of the Buddhists was convoked 236 years after the Parinirvāņa of the Buddha at Pataliputra - i.e. circa B.C. 251-250 in the Eighteenth the year of Asoka's reign. The date of Sāranāth, Sāñchi and Kausāmbi inscription is circa B.C. 251.
It is quite evident from the chronology discussed above that Sthūlabhadra was a senior contemporary of Asoka and Mahāgiri a junior contemporary of the monarch and the Jaina church in Magadha was in the most deplorable plight at the end of the Sthūlabhadra's pontificate and at the beginning of the patriarchate of Mahāgiri and the convocation of the “Third Samgiti (council)" of the Buddhists took place at about the same time.
Concurrance of the external and internal evidence and the synchronization of the chronology to it lead us to conclude that the

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white robed predecessors of the Svetāmbara Jainas afflicted by the post-famine scarcity of alms and perplexed by intra-monastic squabbles had taken shelter in a large number into the precinct of the walls of Asokārāma donning the yellow robes. Probably Moggaliputta Tissa and other senior theras of the Aśokārāma had an inkling regarding the previous affiliations of the erring monks or the hereties.
Hence they had taken such uncanonical procedures of clothing the heretics in their former white robes (setakāni vattham) and sending them to residences not fit for the Buddhist monks (anāvāsasi). In fact, the decision was an ecclesiastical decision, but curiously enough it was executed by the order of a king, (Aśoka), who was simply a devotee of the Buddha—at best, an upăsaka.

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Bibliotheca Jainica Compiled by Satya Ranjan Banerjee
A. General Banks, Marcus-Organising Jainism in India and England, Clarendon Press, Oxford,
1992. pp. xviii + 264. Cardona, George and Dhanesh Jain-The Indo-Aryan Languages, Routledge Taylor
and Francis Group, London and New York, 2003, pp. xix + 1061. (Contents: 1. General introduction, 2. Sociolinguitics of the Indo-Aryan Languages, 3. Writing systems of the Indo-Aryan language, 4. Sanskrit, 5. Asokan Prakrit and Pāli, 6. Prakrits and Apabhramsa, 7. Hindi, 8. Urdu, 9. Bangla, 10. Asamiya, 11. Oriya, 12. Maithili, 13. Magahi, 14. Bhojpuri, 15. Nepali, 16. Panjabi, 17. Sindhi, 18. Gujarati, 19. Marathi, 20. Konkani, 21. Sinhala, 22. Dardic, 23. Kashmiri. General index, Language index, index
of cited passages] Deshpande, Madhav M.- Sanskrit & Prakrit, Sociolinguistic Issues, Motilal
Banarsidass Publishers Pvt. Ltd, Delhi, 1993. Handique, Krishna Kanta- Yaśastilaka and Indian Culture (or Somadeva's
Yaśastilaka and Aspeets of Jainism and Indian Thought and Culture in the tenth century), Jaina Samskriti Samrakshaka Sangha, Sholapur, India, [Ist edn 1949,] second edn 1968. [Somadeva (959 A. D.) has two works :i) Yaśastilaka (Kāvyamâta 70, parts I and II, Bombay 1901. ii) Nītivākyāmsta. (Manikchandra Digambar Jain
Granthamālā 22, Bombay, 1922.] Jain, Karpoor Chand- Bibliography of Prakrit and Jaina Research, Shri Kailash
Chandra Jain Smriti Nyasa, Khatauli-251201, U.P. Jain, Nanda Lal- Jaina Karmology, being the notes on the eighth chapter of
Tattvārtha-rāja-vārttika of Akalanka on Tattvārtha-sūtra of Umāsvāmī,
Parshvanath Vidyapeeth I.I. T. Road, Karaundi, Varanasi-221 005. Jha, V. N.- Jaina Logic and Epistemology, Sri Satguru Publications, 40/5, Sakti
Nagar, Delhi-110 007. Kapadia, Hiralal Rasiklal- The Jaina Religion and Literature, voll, part 1, Motilal
Banarsi Dass Saidmitha Street, Lahore, 1914. pp 197 Lidova, Nataliya- Drama and Ritual of Early Hinduism, Motital Banarsidass
Publishers Pvt. Ltd. Delhi, 1994. Malbaniya, Dalsukhbhai- Jainism (Some Essays), Prakrit Bharati Academy, Jaipur
302 003, 1986.

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[It consists of twelve articles of Malbaniya written in Gujarati between
1946 and 1964]. Mehta, Mohanlal- Outlines of Karma in Jainism, Jain Mission Society, Chickpet,
Bengalore City 1954. pp. ii + 26. Sinha, Arun Kumar-Sandeśarāsaka aur Padamāvati kā Tulanämülaka Adhyayana,
Research Institute of Prakrit, Jainology and Ahimsa, Vaishali, Muzaffarpur, Bihar, 1988.
B. Textual Akalanka- grantha-trayam (Svopajña-vivști-sahitam Laghīyastrayam,
Nyāyaviniscayah and Pramāṇasamgrahah) of Sri Bhattākalankadeva ed by Mahendra Kumar Jain ( Nyāyācārya)- with critical notes, variant readings Introduction and Indexes etc., Saraswati Pustak Bhandar, 112 Hatikhana,
Ratanpol, Ahmedabad-380 001 . Ācārāngasūtra (first śrutaskandha)- ed by Walther Schubring, pub, by the Jaina
Sahitya Samsodhaka Samiti, Poona, 1924. Bhojacaritra of Rājavallabha-ed by B. Ch, Chhabra and S. Sankaranārāyanan
with English Introduction, Notes and Appendices, Bhāratiya Jñānapitha
Publication, Delhi, 1964. Dasaveyāliya sutta ed by Walther Schubring and translated by Ernst Leumann
with Introduction and notes by Walther Schubring, Ahmedabad, 1932. Kuvalayamālā of Uddyotanasūrī-ed by A. N. Upadhye from rare Mss. material for
the first time with an Introduction, various readings, notes etc. part I 1959 contains the Prakrit text and various readings, part II 1970 contains elaborate Introduction readings, Ratnaprabhasūri's Sanskrit version of Kuvalayamātā
kathā. Prabandha-cintāmaņi-edited by Ramacandra Dinanath, Bombay, 1888. Prabandha-cintāmaņi-translated into English by C. H. Tawney, Bibliotheka Indica,
Calcutta, 1901.
Prabandha-cintamani of Merutunga (1306 A.D.)- critically edited with various
variants by Ācārya Jina Vijaya Muni, Bharatiya Vidya Bhavana, Bombay, 1932. pp. 12+136. [Singhi Jaina Series No. 1] (This is an important collection of stories, legends and anecdotes connected with kings like Vikramärka, Bhoja, Kumārapāla, Siddhasena, Māgha, Dhanapāla etc.)

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Prabhandha cintamani- complete Hindi Translation by pandit Hajări Prasad
Dvivedi along with an Introduction in Hindi by Acārya Jina Vijaya Muni, Bharatiya Vidya Bhavana, Bombay, 1940. [Singhĩ Jaina Series no. 3]. Prabandhakosa of Rajasekharasūri (1348 A.D.)- critically ed by Acarya Jina
Vijaya Muni in Sanskrit with variants, Hindi translation, notes and Introduction, Singhi Jaina Series No. 6., Bharatiya Vidya Bhavana, Bombay 1935. Part I. Text in Sanskrit with variants, appendices and alphabetical indices of stanzas and of proper names.
195
[The book gives twenty-four biographical Prabandhas dealing with celebrities of ancient India such as Bhadrabahu, Mallavādi, Haribhadra, Sātavāhana, Vastupala and others].
Puratana-prabandha-samgraha-ed by Acarya Jina Vijaya Muni, with an Introduction in Hindi along with indices of verses and proper names. Singhi Jaina Series No. 2, Bharatiya Vidya Bhavana, Bombay, 1936. Puruşartha-siddhyupaya of Amṛtacandrasuri ed. by Ajit Prasad, the Central Jaina Publishing House, Ajitāśrama, Lucknow, U.P. 1933. Reprint by Today and Tomorrow's Printers and Publishes, Karol Bagh, New Delhi, 1990.
[It is a text in Sanskrit and discusses many points on Jainism].
Samdeśa-rāsaka of Abdul Rahaman- text critically edited by Acarya Jina Vijaya Muni and H. C. Bhayani with Sanskrit Tippana and Avacūrika, English translation, Introduction, notes, appendix and indices. Singhi Jaina Series No. 22, Bharatiya Vidya Bhavana, Bombay, 1945.
Samdeśa-rāsaka of Abdul Rahaman-ed with Enghlish translation by Colin M. Mayrhofer, Motilal Banarsidass Publishers Pvt. Ltd, Delhi, 1998.
[The text was first published in 1945 in the Singhi Jain Series, ed by Sri Jina Vijaya Muni and the grammar, language and metric by Professor Harivallabh Bhayani].
Siddhiviniścaya Țika- ed by Mahendra Kumar Jain Nyāyācārya, Bhāratīya Jñanapitha, Kashi, Vol - I, 1959, Vol-II, 1959.
Tattvärthadhigamasutra - a treatise on the Fundamental principles of Jainism ed by Hiralal Rasiklal Kapadia with Introduction in Enghlish and Sanskrit, Jivachand Saker Chand Javeri, Javeri Bazar, Bombay, part I, 1926, chapts IV, Part II chapts VI-X, 1930.
Chapts I-V [Skt intro pp 13-31 + Enghlish 1 - 10], Text 1-486 Part II Skt. Into 114, Eng Intro 1 - 65+ Text 1 - 369] with the commentary of Devaguptasūri and Siddhasenagani.

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JAIN JOURNAL: VOL-XXXIX, NO. 4 APRIL. 2005
Tattvärthādhigamasutra (a treatise on the essential Principles of Jainism) of
Umäsvämi-ed by J. L. Jaini with an Introduction, translation, notes and commentary in English, the Central Jaina Publishing House, Arrah, Bihar, 1920. Reprinted from Today and Tomorrow's printers and publishers, New Delhi, 1990.
C. Manuscriptology Murthy, R.S. Shivaganesh - Introduction to Manuscriptology, Sharada Publishing
House, Delhi - 110 035, 1996. Thaker, Jayant P. - Manuscriptology and Text Criticism, Oriental Institute, Vadodara, India, 2002.
D. Palaeography/Script Dani, Ahmad Hasan- Indian Palaeography. [Ist edn 1963 from Clarendon Press,
Oxford), 2nd Indian edn, Munshiram Monoharlal Publishers Pvt. Ltd, Delhi,
1986. Mangalam, S. J.-Kharoşthri Script, Eastern Book Linders, 5825, New Chandrawal,
Jawahar Nagar, Delhi - 110 007, 1990. Ojha, Rai Bahadur Gaurishankar Hirachand- The Palacography of India, published
by Rai Bahadur Pandit Gaurishanker Hirachand Ojha, Rajputana Museum, Ajmer, second and enlarged edn, 1918 A.D., reprinted in the name of Bhāratiya Prācīna Lipimālā, Munshiram Manoharlal, New Delhi, 1971.

International

For Private & Pe
onal Use Only

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JAIN BHAWAN: ITS AIMS AND OBJECTS
Since the establishment of the Jain Bhawan in 1945 in the Burra Bazar area of Calcutta by eminent members of Jain Community, the Jain Bhawan has kept the stream of Jain philosophy and religion flowing steadily in eastern India for the last over fiftyeight years. The objectives of this institution are the following:
1. To establish the greatness of Jainism in the world rationally and to spread its glory in the light of new knowledge.
To develop intellectual, moral and literary pursuits in the society. 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.
2.
3.
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 Sramana in Bengali. In 37 years of its publication, the Jain Journal has carved out a niche for itself in the field and has received universal acclaim. The Bengali journal Sramana, which is being published for thirty year, has become a prominent channel for the 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.

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JAIN JOURNAL: VOL-XXXIX, NO. 4April. 2005
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 :
198
The Bhawan organises seminars and symposia on Jain philosophy, literature and the Jain way of life, from time to time. Eminent scholars, laureates, professors etc. are invited to enlighten the audience with their discourse. Exchange of ideas, news and views are the integral parts of such programmes. 7. Scholarships to researchers :
The Bhawan also grants scholarships to the researchers of Jain philosophy apart from the above mentioned academic and scholastic activities.
8. Publications:
The Bhawan also publishes books and papers on Jainism and Jain philosophy. Some of its prestigious publications are :
The Bhagavati 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.

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JAIN BHAWAN PUBLICATIONS P-25, Kalakar Street, Kolkata - 700 007
English:
150.00 150.00 150.00 150.00
100.00
1. Bhagavati-Sūtra - Text edited with English translation by K.C. Lalwani in 4 volumes ; Vol-1 (satakas 1 - 2)
Price: Rs. Vol - II (satakas 3-6) Vol - III (śatakas 7-8)
Vol - IV (satakas 9-11) James Burges - The Temples of Satruñjaya, 1977, pp. x+82 with 45 plates
Price: Rs. [ It is the glorification of the sacred mountain
Satrunjaya.] 3. P.C. Samsukha -- Essence of Jainism translated by Ganesh Lalwani,
Price: Rs. 4. Ganesh Lalwani - Thus Sayeth Our Lord, Price: Rs. 5. 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 :
Price: Rs.
40.00
nie
Price : Rs.
20.00
Price: Rs.
30.00
1. Ganesh Lalwani - Atimukta (2nd edn)
translated by Shrimati Rajkumari Begani Ganesh Lalwani - Sraman Samskriti ki Kavita,
translated by Shrimati Rajkumari Begani Ganesh Lalwani - Nilājanā
translated by Shrimati Rajkumari Begani 4. Ganesh Lalwani - Candana-Mürti,,
translated by Shrimati Rajkumari Begani Ganesh Lalwani - Vardhaman Mahavir Ganesh Lalwani - Barsat ki Ek Rāt,
Ganesh Lalwani - Pancadasi 8. Rajkumari Begani - Yado ke Aine me,
wiono
Price : Rs. Price: Rs. Price: Rs. Price: Rs. Price: Rs.
50.00 60.00 45.00 100.00
30.00

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JAIN JOURNAL : VOL-XXXIX, NO. 4April. 2005
20.00
15.00
9. Prof. S. R. Banerjee - Prakrit Vyākarana Pravesikā Price: Rs. 10. Smt. Lata Bothra - Bhagavan Mahavira Aur Prajatantra
Price: Rs. 1. Smt. Lata Bothra - Sanskriti Ka Adi Shrot, Jain Dharm
Price: Rs. 12. Smt. Lata Bothra - Vardhamana Kaise Bane Mahavir
Price: Rs. 13. Smt. Lata Bothra - Kesar Kyari Me Mahakta Jain Darshan
Price: Rs. 14. Smt. Lata Bothra - Bharat me Jain Dharma Price: Rs.
20.00
15.00
10.00 100.00
Bengali:
40.00 20.00
15.00
4.
Ganesh Lalwani - Atimukta
Price: Rs. Ganesh Lalwani - Sraman Sanskritir Kavitā Price : Rs. Puran Chand Shymsukha - Bhagavān Mahāvira 0
Jaina Dharma.
Price: Rs. Prof. Satya Ranjan BanerjeePrašnottare Jaina Dharma
Price: Rs. Prof. Satya Ranjan BanerjeeMahāvīr Kathāmrita
Price: Rs. Dr. Jagat Ram BhattacharyaDasavaikälika sūtra
Price: Rs. Sri Yudhisthir Majhi
Sarāk Sanskriti O Puruliar Purākirti Price : Rs.
20.00
5.
20.00
6.
25.00
7.
20.00
Some Other Publications :
1.
2.
50.00
3.
Acharya Nanesh - Samatā Darshan ( Vyavahār (Bengali)
Price: Rs. Shri Suyash Muniji - Jain Dharma O
Sāsanāvali (Bengali) Price: Rs. Shri Suyash Muniji - Sri Kalpasūtra (Bengali)
Edited by S.R. Banerjee Price: Rs. Shri Suyash Muniji - Astāhnikā Vyākhyāna(Bengali)
Edited by S.R. Banerjee Price : Rs.
100.00
4.
60.00

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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 : (0) 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-700071 Phone: 2288 1565 / 1603
METROPOLITAN BOOK COMPANY
93 Park Street, Kolkata - 700 016 Phone: (0) 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

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JAIN JOURNAL : VOL-XXXIX, NO. 4April. 2005
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: (0) 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

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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: (O) 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

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JAIN JOURNAL : VOL-XXXIX, NO. 4April. 2005
SMT. KUSUM KUMARI DOOGAR
Clo 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

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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) 2217886978870 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. Properties, 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

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JAIN JOURNAL : VOL-XXXIX, NO. 4April. 2005
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: (0) 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: (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
1712A, 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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JAIN JOURNAL : VOL-XXXIX, NO. 4 April 2005
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
-

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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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JAIN JOURNAL : VOL-XXXIX, NO. 4April. 2005
With best compliments
CA
LODHA CHARITABLE TRUST
14 Government Place East
Kolkata - 700 001

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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

www.jainelib

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JAIN JOURNAL VOL-XXXIX, NO. 4April. 2005
With best compliments
ESSEL MIXING
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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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

213

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214
JAIN JOURNAL : VOL-XXXIX, NO. 4April 2005
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.

ucation International

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JAIN JOURNAL VOL-XXXIX, NO. 4April. 2005

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

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Registered with the Registrar of Newspapers for India Under No. R. N. 12121/66. Summer- 2005 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