Jain Journal 2005 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/520159/1

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VOL XL
No. 1 JULY

ISSN 0021-4043
A QUARTERLY
JAINOLOGY
BHAWAN
JAIN Journal
॥ जैन भवन ॥
For Private & Personal Use OnBLICAT
ON
2005

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a quarterly on Jainology
JAIN JOURNAL
Ita Hai
JAIN BHAWAN
CALCUTTA

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Vol. XL
JAIN JOURNAL
No. 1 July
Rupees Fifteen
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2005
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Editor: Satya Ranjan Banerjee

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Contents
JAIN FOLKSONGS AND LEGENDS OF KARNATAKA
Dr. S.P. Padama prasad
JAIN VIEWS ON SVABHÄVA:A SURVEY
Ramkrishna Bhattacharya
AWAKENING AMONG THE JAINS DURING 19TH-20TH CENTURIES
Dr. Shashi Kant

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JAIN JOURNAL
Vol. XL
No. 1 July
2005
JAIN FOLKSONGS AND LEGENDS OF KARNATAKA
Dr. S. P. Padmaprasad Folk literature is the unpolished expression of grassroot minds. Culture, beliefs, feelings are expressed there in an innocent manner. It is more so in case of religious matters. That's why folk songs, stories, proverbs, legends need to be analysed from this point of view also.
Karnataka is a state with more than five crores of population in south India. Here Jains count to the numerical strength of about four lakhs. This land is covered with varied geographical features like sea coast, forests, hilly areas, and vast dry plains. The Jains are scattered in all these areas.
This state of Karnataka has rich treasure of folk songs, legends, stories etc. Collection of these oral literary materials started by the end of the 19th century itself. But for a long time, folklore scholors in Karnataka believed that Jains have no folk literature of their own. This opinion created a curiosity in the present researcher and he took deep interest in that and 35 years ago, at the young age of just 20 he started searching for folk songs/legends/stories related to the Jains and fortunately could collect the large quantum material and also produced a Ph. D. thesis on the subject.
Native Jains in Karnataka belong to Digambara sect and have produced very interesting folk songs. There are many legends related to Jaina places and personalities. Present paper tries to present a crosssection of it. It is difficult to express the literary beauty of those songs as it is highly difficult to translate those verses from colloquial Kannada

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JAIN JOURNAL: VOL-XL, NO. 1 July 2005
language into English. But, however, some useful glimpses could be obtained
Jain folksongs
Jains in Karnataka have compared folksongs of all varieties i.e.,houschold work songs, craddle songs, worship songs, long narrative songs, etc.
Some examples of each type could now be given in detail. 1. Craddle songs.
While swinging the child in craddle to make him sleep, songs are sung by the mother. A Jaina shrāvakī then sings like this
"Swing, Swing, Swing me mummy there where the Adijina is there" Toogu Toogammayyā Toogammā. (Ādijinariddalligé.)
In these lines mother wants her child to be swung to that point where the first Thīrthankara lives. Obviously, it is ‘Siddhashilā”- the apex of the universe, where the souls stay after getting ‘mukti' or salvation. Thus, the craving for salvation is induced in the very infant stage itself.
In another craddle song, the birth of Neminātha, 22nd Tirthankara is described. There it is said
'Say jojo to Jinarāja Say jo jo to the Lord of All worlds, Say jo jo to master in salvation, jó jó' (jó jó énnerī jo Jinarāya jó jó ennerī Tribhuvannaswāmi, jó jó ennerī mukti ulló deya - jó jó)
Thus starting, the song proceeds explaining that the Jina came to this earth assertaining the moment of lack of poverty, making all musical instruments and weapons sound automatically, etc. All these descriptions corroborrate with the mythological narrations. They indicate how powerful the Jina is.

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S.P. PADMAPRASAD: JAIN FOLK SONGSANDLEGENDS OF KARNATAKA
2. Work songs
Songs sung while doing work or the other are called-work songs. These are of various types like—household works, agricultural works etc.
While skimming the curds into buttermilk and taking out butter one shrāvakī sings a song recollecting siddha Bhagavān. She sings like this
*Recollecting siddha I dipped the skimming rod And by his grace came up the fresh butter in the butter milk/ 3. On children
A childless woman prays Jaina Yakshis to bless her with children:
'Akka Padmāvati, Tangi Sarasvati makkala tāyi jvalini/kushumāndyammā makkala phalava kodi namagés
It means, “oh goddess Padmāvati, Saraswati, Jvalāmālini, Kuşmāņdini-mothers of children, give us the boon of children’.
Here, Sarasvati is the speech of Tirthankara-according to the Jains. According to Hindus she is the goddess of knowledge. Other three goddesses are the Yakshis worshipped in Jaina tradition. Especially Kuşmāndinī or Ambikā Yakshi is dīpicted as carrying a child on her lap. Hence here the shrāvakī (Jain housewife) prays these goddesses to bless her with a child.
A mother describes the devotion of her son towards Jaina and says he, naughtier than all other children, climbed up the Champak tree, plucked flowers and made a boquet of flowers for Jina.
Ella makkalingintha pundugära namakanda kenda sampigeya mara yeri/Hoovane koidu chendu kattidanū jinarige//

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4. Songs ralated to worships
Performing of pūjās and special worships (Nompis) are there in Jaina folksongs of Karnataka. They beautifully describe the temple atmosphere and the devotional songs sung there. One song says that even the parrots sitting on the coconut tree at the temple also sing the songs in praise of Lord Päravanatha
Basadi bāgila munde hasiru tengina gida kusūlada yaradu ginigolu/pādidave parama pāreesana padagolā//
In another song, the “Anantana Vrata' performed at the temple, its glory are described. It is said that, at the Hārige (a village) temple milky abhișeka is performed throughtout night, and father of the family has undertaken a new worship there :
Hārige bastheeli halanthā abhişekā Ananthara nompi / Belathanka Allaithappaige hosānompi //
Here, when the singer describes it as 'pouring of the milk, “throughout night'- the milkywhite appearence of the god's statue, and large group of devotees watching the pūjā, appear before our inner eyes.
5. Songs about places of pilgrimage
Karnataka is one of the firm bases of Jainism. There are many places of pilgrimage for Jains in this state. Most important of them isShravanabelagola, where the world renowned 57 feet large monolithie idol of Lord Gomațeśvara is present. Many folksongs have been collected in Karnataka which express the devotion of Jains to this place and their desire to visit this place and have a darśana of Bhagavān Bāhubali (Gomateśvara). Some of these are long narrative songs which tell about the starting of pilgrimage, their pledging to observe certain limitations till they see the statue of god, calling other villagers to join them, their reaching Shravanabelagola and conducting big Abhișeka ceremony to the lord etc.

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In the beginning of one such song the family head announces his desire to go to Shravanabelagola and asks the willing people to join him.
"O people, Belagola is 61 Haradari (a unit of 3 miles = 4.8 kms) away. Are you coming ? Then his wife asks-“What is the use of going to god, leaving at home wife and children ?" Then the head asks them - can you, with children, walk such a distance ? Can you withhold temptations ? Can you keep yourselve physically and mentally pure ? Are you ready to observe all limitations ?" Home people agree. Then he preaches the vratas to them. They are forbidden from consuming milk, fruits and sweets till they see the lord's statue. They accept all those limitations cheerfully and the whole caravan starts. Then the song further describes the reaching of the troup at the place, their happiness and that they got the wooden logs and tying ropes from different places and getting the high platform constructed, and doing the Mahāmastakābhişeka (The great 'head bath") and its glory.
Another song of the same theme describes that the pilgrims marched on elephants, horses etc. with neibhourhood friends with all precautions that no quarrel should take place among them till the journey is over.
In the beginning of one of these songs, the leader of the troup tells the village news announcer like this
"O, thou, news declarer with the pearl in the ring, who beat the drum standing on the other side of the river, tell all those willing to see Belagola, to join (us).”
Actual verse is as follows - "Guttee holeyache nittu dangura saro mutteenungulada talavara / Belagulava nodabekendavara Barahelo //"

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The very style powerfully expresses the respect which the rich leader gives to even an ordinary village servant.
There are other spare songs which express the wish of Jain folks to visit Shravanabelagola. Two sisters express their wish like this
'O, we should go to Belagola, purchase and wear new bangles and saree, and have the darsana of great Bāhubali?
Another folksong tells that*walking road is best for three miles; streets are fine at Belagaum; But Belagola is best in the whole state and Bāhubali statue on the hill there, is very fine'.
In another folkverse, the beauty and environment of Gomațeśvara statue is described in a superb manner.
“To the Jina of Belagola Head bath is then when it rains; Thunder and lightnings are the tāla in his hands And the shining stars are pūjā at his feet/
Similarly, there are folkverses on other Jaina pilgrimage places like - Humcha (Shimoga District), Sthavanidhi etc. Humcha is the place where Yakshi Padmāvati is settled. This deity has large mumber of devotees both in south India and north India. There are folksongs which express the feelings and beliefs of these devotees towards this Yakshi. There are stick-play songs on this goddess in which devotees invite this goddess to come and play with them, she plays with them and at the end, honours them also. One folksong says
“O mother Padmāvati, where are you I have brought the silver chained son given by you, to fulfil the promise made by me towards you." Such songs are there on Sthavanidhi Brahma Yakṣa also.

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S.P. PADMAPRASAD: JAIN FOLK SONGSANDLEGENDSOF KARNATAKA
6. Dikṣā song
Another long narrative song which could be described as- 'the special contribution of Karnatak Jains to Indian folklore' is - the dikṣā song. The ceremoney conducted when a person receives sainthood giving up the family links is called 'Dikṣā'. In this song, the firm decision of a youth to receive dikṣā and his parents' effort to keep him in the family-are very well-sketched.
When the son says he will renounce the family and will go as a monk, parents try to dissuade him recalling the laxury he has and explaining what they will do for him. Same verses in the song go like this
'you have house with upstairs and treasure full of gold we shall divide it between you and your brother / my son, Don't go for meditation'.
To this, he answers
'Let the upstaired house and treasure full of gold Be given to elder brother/O my mother, I am going to have dikṣā /
They push forword another temptation—
'Choose any spinster who pleases your eyes We shall arrange the marrainge, O, my son Don't go for meditation/
Son replies thus
"Then getting into bondge with others children and quarreling for share with cousins/
O, mother, it is better to go for meditation".
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Then the parents describe the difficult vows to be followed by
a Jain saint and tells not to go for that

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When the hairs on face and head are pulled and removed by hand The womb that delivered you burns! O, son Don't go for Dīkşā'll
'Food to be taken only once a day and Sleeping on one side throughout night / O Son It can't be sustained by you. Don't go for dikṣā.
For all such points the determined youth gives the short but firm reply- "all those are to be tolerated." He goes to get the sainthood.
The song ends with the sisters of this youth reporting their mother- the process of dikşā ceremoney of their brother, his removing of jewels, wearing saffron cloth, rich people bowing to his feet etc. The whole song is heart touching. It also tells the rules to be observed by a Jaina monk.
Many such folksongs are prevailing among the Jains in Karnataka. Even though they are now becoming forgotten materials, the collected material is enough to show the talent and imagination of Jaina folk composers, their devotion etc.
6.
Legends Legends are the narrations created and perpetuated by folk about a person or a place. These narrations may be in the form of a story or simply a statement. But a legend is always believed to be true. It is a 'believed history' though actually it may or not be so.
Many such legends are prevailing among the Jains in Karnataka. These are related to Jaina places of pilgrimage, temples, great kings and saints etc. Some of these legends have some history in them. Some others are rooted in mythology. Some appear to be purely purported. But all these express the devotion, faith and life philosophy of the Jains who believe they are true. Some of these are inscribed in epics also.

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Some such legends can now be examined. | Legends related to places
There are many legends related to Jaina places of pilgrimage like-Humcha (Hombuja), Shravanabelagola etc. These legends mainly tell us about the establishment of that place as the seat of the god/ goddess, erection of a temple/ statue which later became most revered, or an incident which leads to a change in place, etc.
1. Legends related to Humcha (Hombuja)
Hombuja is an important place in Karnataka. It is a small town in Shimoga district with less than 10,000 population. But 12 centuries ago it was the capital of a Jaina kingdom ruled by Shanthara dynasty. Now this small town is full of sculptures, temples and epigraphs.
But even now the Jains visit this village like place to offer their devotions to the main deity 'Padmāvatī' whose temple is in the centre of this town. There are stories about the establishment of this kingdom, ruin of this capital, the big pond here and the particular tree (vitex nirgundi) present just behind the Padmāvati temple, about the Padmāvatī statue present in the temple etc.
Legend on the establishment of the kingdom narrates the story that the founder king of this capital Jinadatta, unfortunately fell into the fury of his own father Sakara mahārāja who had deviated from the Jaina religious path and had become a cannibal. His father ordered his assasination. Then he left his father's capital north Madhura and rode to south along with the idol of his home goddess-Padmāvati. His father's army chased him, but it could not catch him because of the grace of goddess Padmāvati. When he came to the present place, he was very much tired and wanted to take some rest. He tied the idol to the vitex tree and slept. Then in his dream the goddess appeared and said that she would stay there alone and suggested him to establish a kingdom there which she would protect. She also said that the water

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in the well by the side of that vitex tree has alchemic effect and would turn iron into gold. It exactly happened so and Jinadatta established the capital and became the king and ruled for a long time.
The legendary story further takes some more turns and narrates some more fantastic incidents. But the main message of the legend is that goddess Padmāvati is much graceful, she protects one who believes in her and her power is still protecting the devotees who visit Humcha.
There is another interesting legend related to this Jinadatta's story itself. It is about a big and beautiful pond at Humcha. It is called*Pearl Pond' (muttinakere). Legend says that after so many years of happy ruling by Jinadatta, goddess created two pearls in this pond to test his mind. One pearl was pure and another had some stain. Someone found these pearls and honestly surrendered them to the king. King Jinadatta got prepared two nosi rings using these pearls. He presented the jewel with the pure pearl to his queen and the stained one to the goddess.
Here lies most symbolic expression of change in the human behaviour. Actually Jinadatta had to persent the best one to the goddess and the other one to the queen. But time causes change in human mind and he preferred his queen to the goddess who was all responsible for his upcoming
Indentifying this, the goddess decides to leave the place. She appears in the dream of the king, intimates her decision and says her statue will go down to the well (which had water with alchemic effect) and another statue which will be available at hillack behind the temple should be established in the temple. The king cries; then she assures that she would continue to protect people who come and pray her there. That promise is being kept by the goddess even after 1200 years.
2) Legends related to Shravanabelagola
There are many legends related to this place. These tell us about

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the carving of the gigantic statue of Lord Bahubali Gomateśvara, goddess Kūşmāņdini Devī, etc..
One legend about Gomațeśvara statue narrates what circumstances lead the Cāmundaraya to take up this challenging task of getting the statue carved. It goes as follows:
His mother, Kalaladevī heard the story of Bharata and Bāhubali (two brothers) and latter's going for meditation and attaining salvation (Mokşa). She also heard from her Guru that Bharata, erected a statue of this Bāhubali, his younger brother at his capital Paudanapura (a part of present Mumbai). She pledged that she would not take food till she gets the 'darśana' of that statue.
On knowing this, Cāmundarāya, who was the chief minister and commander in chief of Ganga rulers, started on pilgrimage with mother to Pāņdavapura. On the way, they halted on a small hillack at present Shravanabelagola site. In his dream goddess (Yakṣī) Kūşmāņdini appeared and informed that it is not possible to see the statue at Paudanapura, and he can get such an idol there itself on the top of the big hill situated just opposite to the small hill they were resting. She suggested him to shoot an arrow to that hill and the rock to which it hits, could be carved into a statue.
Astonishingly, his mother and Guru also had the same dream in the same night
Accordingly the next morning, Cāmundarāya shot up an arrow at the big hill infront. It touched the tall huge rock at the top. Then, with the help of tallented sculptures he got that beautiful image carved out.
This legend expresses the belief that the sacred intentions are fulfilled with the support of gods.
There is another legend related to this Gomațeśvara statue. It says that Rāma and Lakşmaņa during their forest life came to this area. Then Rāma drew the sketch of this statue on this rock and

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worshipped it. When they started moveing, then Hanumanta put another rock across this sketch to protect it from destructors. It is the same rock hit by Camuṇḍaraya with an arrow, and later found this figure there.
There is also another version of this legend. According to that Rāvaṇa, the anti-hero in the Rāmāyaṇa, on seeing the Bahubali statue erected by Bharata at Paudanapura tried to lift it to Sri Lanka. He could not move it. Then he heard a voice from the sky. It told him not to continue that effort as it would be impossible. He followed the advice and went on. When he came to this place which was a thick forest, he saw this huge rock atop the hill. He was attracted by its great size, stood there, and with his sword he drew the sketch of the Bahubali statue (of Paudanapura) which had firmly impressed him.. Later, the same drawing was worshipped by Rāma and Lakṣmaṇa. And much later, Camuṇḍaraya got the statue carved out of that drawing.
These legends express two idealogies nurtured by the Indians:
1. Great ideas geminate in great minds only.
2. If something good is done today, it fruits definitely, no matter how late, it will be.
Such legends also express the well-known psychology of human mind- a person or community tries to create older history to things which it revers most. And in this process, it creates its connection with great personalities.
II Legends related to persons (Legends on people)
Out of many recorded legends of this catagory, two could be quoted here.
1.) Story of Gulakayajji
This is related to goddess Padmavatī (according to some other versions - it is Küṣmāṇḍinī). It tells about trimming down the ego of Camuṇḍaraya by this goddess.

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It is said that after carving the Bahubali statue, Camuṇḍarāya arranged for its first head bath or Mahamastakābhiṣeka. When it was going on in a grand manner, he felt very proud of himself and thought 'what a great work is done by me! Suddenly the flow of the liquid (milk) etc.) stopped at the knee of the statue. Everybody was stunned. Camuṇḍarāya fell into worries. Then Padmavati Yakşi appeared in the disguise of an old woman. She had a hallow brinjal in her hand. It was filled with some milk and curds. She said she would like to pour it on the head of the Lord. Everybody laughed at her and ignored. She was presented before the minister Camuṇḍarāya and he in a negligent mood, permitted. The old woman was taken atop the gallery and she poured the liquid contents in the brinjal cup on the head of the statue.
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And behold, then occured the magic. All the milk, ghee, curds etc. poured earlier, which had accumulated at the knee of the statue, suddenly flowed down the feet of the statue, flowed down the slope of the hill and collected as a beautiful pond in between the two hills. Camuṇḍaraya's ego vanished. He erected the image of the goddess in that form infront of Lord Gomateśvara.
This legend has a beautiful message. Our work, how much great it may be, should not develop ego in us. If it develops, all further developments will stop. One tree is taller than the other and even the tallest tree cannot reach the heaven.
2) Legend on saint Maghanandī
Acārya Maghanandi was a Digambar saint who lived many centuries ago. Though he was young, he was a great scholar. There is a legend about him. It states that one potter, on seeing devotees presenting their beloved things to saints, innocently left his grown up daughter with this saint. She, being equally innocent, thought that she would serve the saint and when he was sleeping, started pressing his legs to relieve him from the strain. The saint woke up, knew the reason for her presence there and her action (both are forbidden) and fell in temptation with her. He becomes a householder by marrying

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her and starts earning as a potter. They get a son. Father taught him all branches of knowledge including enchanting, magic and multiplication of things (bahurūpiņi vidyā).
Then one day the chief saint, in whose group Māghanandi stayed earlier, came again by their way. He listened the verses Māghanandi was singing. Realising he hasn't lost his knowledge, even though he lost his character, the chief saint came to him and preached
Then Māghanandi renounced his family life, again became saint and went back to his group. His son Salivāhana, later became the famous king in India.
This legend points out to so many aspects of human psychology. It tells that even hard meditating saint may fall a victim to temptations. Secondly, it points out that there can be a rise even after a deep fall. Thirdly, it signals that blind devotion or working with ignorance is of no use.
Thus different legends related to Jains reveal details of history, human psychology, and faiths of the Jains. Folk songs prevailing among the Jains are beautifully composed, express the life experiences and philosophy believed and followed by Jains generally in India and perticularly in Karnataka.

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JAIN VIEWS ON SVABHĀVA : A SURVEY
Ramkrishna Bhattacharya
The doctrine of svabhāva is as old as the Svetasvatara Upanisad (Sv. Up.), but it seems to have gone out of vogue quite early, or got assimilated to some later doctrine.' In course of time svabhava came to suggest two contrary points of view: one suggesting a regulated universe, the other, an unregulated one. Although the doctrine was extinct for a pretty long time, almost all philosophical schools of India cross swords against svabhāvavāda, presumably to combat both accidentalism and inactivism.
The canonical texts of the Jains, to the best of my knowledge, do not refer to the doctrine of svabhāva by name, nor is there any hint at such a doctrine in the SKS and AS. But Sīlānka (ninth century) mentions the doctrine in his commentary on these two texts. Some other Jain writers, too, occasionally take note of svabhāva in various works.
Unfortunately the Jain philosophical tradition does not offer any uniform view of svabhava. As in the case of other Brahminical and Buddhist writers, the Jains, too, present two diametrically opposite concepts of svabhāva, viz. causality and accidentalism. Some of them also associate svabhāvavāda with materialism, variously called bhūtavāda and tajjīvataccharīravāda; some others remain rather noncommittal. More interestingly, at least, two Jain authors, instead of rejecting svabhāvavāda, propose to proffer a syncretic view, incorporating svabhāva as one of the factors constituting the 'first cause'. Thus, the wheel takes a full turn: from the monistic (ekantavādin) position of the Sv. Up. to the pluralistic (anekāntavādin) acceptance of all doctrines that were projected as the one and only jagatkarana (the cause of the world).
1. See R. Bhattacharya 2002 for a collection of verses relating to svabhāvavāda. See also Bhattacharya 1999.
2. ASV, p. 12. 9-11; SKSVr, p.14.22.

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The following chart gives a synoptic picture of the views of svabhava held by Jain writers from Samantabhadra (sixth century) and Jinabhadragani (sixth/seventh century CE) to Gunaratna (fifteenth century).
i)
ii)
iii)
v)
JAIN JOURNAL VOL-XL, NO. 1 July. 2005
Svabhava causality
Sīlāńka, Abhayadevasūri, Gunaratna
=
iv) Syncretic view: Samantabhadra, Haribhadra, Siddhasena Divakara
Svabhava = accident
Jinabhadragani, Maladhārī Hemacandra
Non-committal view re: svabhāva
Nemicandra, Siddharși, Somadevasūri, Devendra, Jñānavimala

Svabhava associated with the Cārvāka Sīlānka, Vādirājasūri, (Jinabhadragaṇi ?)
(For sources, etc. see Kulkarni. I have no access to Samantabhadra's Aptamimāmsā (sixth century), so I have followed Malvania's Introduction to Gaṇadharavāda (Hindi translation), p. 128.)
That the Jain writers fail to proffer a unanimous view of svabhava is indicative of the confusion around the doctrine itself. The only interesting aspect, not found in other sources, is the syncretic approach which is an extension of syādvāda. As Siddhasena Diväkara (eighth century) writes:
kāle sahāva niyai puvvakamma purisakāraṇegaṁtā / nicchattam tam ceva u samasão humti sammattam //3
Neither time nor svabhāva, destiny, previous action or manliness is to be taken as the only cause, but to take the combination of all of them is surely the right view.
V.M. Kulkarni includes Haribhadra among the Jain writers who advanced this syncretic view but does not mention where Haribhadra
3. Quoted in Kulkarni, p.16 n22.

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said so.4 Kulkarni seems to have Haribhadra's SVS in his mind. Haribhadra first refutes svabhāvavāda as follows:
svo bhāvasca svabhāvo'pi svasattaiva hi bhāvataḥ/ tasyāpi bhedakābhāve vaicitryam nopapadyate // tatastasyavisistatvād yugapad visvasambhavaḥ/ na cāsāviti sadyuktyā tadvādo'pi na samgataḥ // tattatkālādisāpekso visvahetuḥ sa cennanu / muktah svabhāvavādah syāt kālavādaparigrahāt // 5
But even then the variety of objects cannot be attributed to svabhāva. If svabhāva is accepted as the source of all things on earth then everything should have been produced at a time, because svabhāva is uniform. Yet it is not so and the doctrine is not (logically) consistent. It (svabhāva) is accepted as the cause of the world not irrespective of Time, etc. (viz. svabhāva, niyati, and karman), it will not do, for it would entail the end of svabhāvavāda, for (thereby) it adopts kālavāda.
Yet Haribhadra does not reject svabhāva out of hand. His only objection is that neither svabhāva nor kāla, etc. is to be taken as the sole cause : for together they inhere in the doctrine of karman:
ataḥ kālādayaḥ sarve samudävena kāraṇam / garbhādeḥ kāryajātasya vijñeyā nyāyavādibhih // na caikaikata eveha kvacit kiñcid apiksvate/ tasmāt sarvasya kāryasya sāmagri janikā mata // svabhāvo niyatiscaiva karmano'nye pracakşate/ dharmāvanye tu sarvasya sāmānyenaiva vastunaḥ //6
Therefore logicians should know that Time, etc. (viz. svabhāva, niyati, karman] all combine to cause (the world),
4. Ibid. pp. 16-17.
5. SVS, ch.2, vv. 186-88, pp. 51-52. Trans. mine
6. Ibid., vv. 191-93, pp. 52-53.

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JAIN JOURNAL: VOL-XL, NO. 1 July 2005
[but not any one of them alone]. Since all these stattvas) cannot produce anything independently, it should be admitted that in their combined form they can produce the effect. Some believe that svabhāva and niyati are the property of karman; and some say that all matters have the same property.
K.K. Dixit is of the opinion that Haribhadra seems to agree with kālādisāmagrīvāda, the syncretic doctrine. If the first three doctrines claiming Time, svabhāva and niyati be called by the general name, kārya-kāraṇatāvāda, Haribhadra seeks to synthesize kāryakāramatāvāda and karmavāda. The last verse appears to suggest that some philosophers admitted karmavāda within the frame of niyati and svabhāva, while some others admitted karmavāda under all circumstances.?
In LTN Haribhadra refers to many more claimants to the title of jagatkārana (1.47ff, 2.16ff.) but does not offer such a syncretic view. Earlier authors like Jinabhadragani (sixth / seventh century) too refute svabhāvavāda (taking it to be a namesake for accidentalism) but refrain from advocating syncretism. On the other hand, Samantabhadra (sixth century), Siddhasena Divākara and Sīlānka follow the syncretic tradition current among the Jain philosophers regarding svabhāva.
There is a hint in the Gañadharavāda to show that Jinabhadragani associated svabhavavāda with materialism:
ahava sahāvam mannasi viņņāņa ghanāiveyavuttāo / taha bahudosam goyama ! tānam ca payanamayamattho //
7. Ibid., pp. 45, 53, "Ţippani”. Dixit also notes that the difference between
svabhāvavāda and niyativāda is of a minor nature (ibid., p. 8). See also Basham, p. 226. However, Basham's view that “svabhāvavāda was a small sub-sect of Ajīvikism” (p.226) is, in my opinion, quite unifounded. The doctrine was not associated with any of the religious or philosophical schools known to us.
8. For a detailed exposition of Haribhadra's view, see Bhattacharya 2001.
9. GV, 2.25 (1643), p. 131. The verse is followed by a refutation of svabhāvavāda.
Svabhāvavāda is again mentioned in 5.237-45 (1785-93).

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RAMKRISHNABHATTACHARYA:JAIN VIEWS ON SVABHĀVA
Again, O Gautama : if you think svabhāvam (to be the kartā of sarira etc.), from the sentences of the Vedas such as “Vijñāna ghana” etc. a number of difficulties will arise. But (ca) the real interpretation of those sentences is this.
The reference is obviously to Yājñavalkaya's words to Maitreyī in Br. Up. 2.4.12 (also 4.5.13). Both Jayantabhatta and Sāyaṇamadhava quote and refer to this passage in their exposition of the Cārvāka/Lokāyata view.'' Jayantabhatta in his subsequent refutation explained the passage merely as representing the exponent's view (pūrvapakşavacana)."
To sum up then : because of their pluralistic approach, the Jain philosophers were disinclined to reject any of the jagatkāraņa (first cause)-s proposed by others but would oppose every doctrine other than karman, if taken alone, as the sole claimant, for each of them would prove to be inadequate. However, it seems that even the earliest Jain philosophers had no specific ideas about the basic doctrine of svabhāva. If we are to go by Haribhadra, Sīlānka and the like, svabhāva would mean strict causality, whereas Jinabhadragani and Maladhärī Hemacandra take svabhāva to mean just the opposite. Although it is not possible at the present stage of our knowledge to determine the true nature of the doctrine of svabhāva from the Jain sources, it is worth nothing that the pluralistic approach, peculiar to the Jains, is reflected in their deliberations on svabhāva. It is intringuing that the Sv. Up. rejects this syncretic view outright (samyoga eșām na ... 1. 2e). Did the author of the Sv. Up. have the Jains in mind, or some other sect or school advocating a similar syncretic view?
10. NM, ch. 3, pp. 387-88. The passage from the Br. Up. runs as follows: "The one
of pure knowledge (vijnanaghana), appearing out of these forins of matter, gets dissolved again only into them; there no awareness (samjñā) after death" (4.5.13). I have quoted from M.K. Gangopadhyay's trans. in C/L, p. 157. Other translators of Br. Up., following Sankara's commentary, mostly offer a garbled version, presumably to dilute the materialist content of the passage. See also C/L, p. 114 where Gangopadhyay writes .consciousness' for vijñānaghana.
For SDS see the Joshi edition p.4. 11. NM, ch.3, p.388.

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JAIN JOURNAL: VOL-XL, NO. 1 July 2005
Abbreviabions
ĀSVr. silänka. Ācārūngasūtravrtti and Sūtrakrtāngasūtravrtti; re-ed.
Muni Jambūvijayaji. Delhi : MLBD Indological Trust, 1978.
Basham, A.L. History and Doctrine of the Ajivikas (1951). Delhi :
MLBA, 1981. Bhattacharya, Ramkrishna. “Svabhāvavāda vis-à-vis Materialism: A
Re-view in the Light of Some Mahābhārata Passages', Anvikṣā, Vol. XVIII, 1999.
- Haribhadra's Views on Svabhāvavāda and the Lokāyata,' Jain Journal, Vol. XXXVI, No.1, July, 2001, pp. 46-52. - 'Verses Relating to Svabhāvavāda:A collection”. Sambodhi,
Vol. XXV, 2002, pp. 75-90. Br: Up. Byhadāranyaka Upanişad, Gorakhpur : Gita Press, 2014
Samvat. CIL Chattopadhyaya, Debiprasad and Mrinalkanti Gangopadhyaya
(ed.), Cārvāka/Lokāyata. Calcutta : Ķddhi India, 1990. GV Jinabhadragaại. Gañadharavāda, comm. by Maladhāri
Hemacandra, ed. Muni Ratnaprabha Vijaya. Ahmedabad : Sri Jaina Grantha Prakasaka Sabha, 1942.
- Ed. D. Malvania (in Gujarati), trans, into Hindi by Prithviraj Jain, Jaipur : Rajasthan Prakrta Bharati Samsthan and Samyakjnan Pracarak Mandal, 1982.
Kulkarni V.M. Kulkarni, 'Svabhāvavāda (Naturalism) : A Study',
Sri Mahavira Jaina Vidyalaya Suvarna Mahotsava Grantha.
Ed. A.M. Upadhye et al. Bombay, 1968. LTN Haribhadra, Sri Lokatattvaņirnayagranthaḥ. Amadavada
(Ahmedabad) : Sri Hamsavijayaji Jaina Free Library, 1978 VS (Vikrama Samvat).

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RAMKRISHNABHATTACHARYA: JAIN VIEWS ON SVABHAVA
NM
SVS
SDS
Jayantabhaṭṭa, Nyayamañjarī, Parts 1-3, Ed. Gaurinatha Sastri. Varanasi : Sampurnanand Sanskrit Visvavidyalaya, 1982-84 (with Cakradhara's Granthibhanga).
Haribhadra, Śāstra-vārtā-samuccaya. ed. Krishnakumara Dixit. Ahmedabad: L.D. Institute of Indology, 1969.
Sarva-darśana-samgraha by Sāyaṇa-Mādhava. Ed, Vasudev Shastri Abhyankar. Poona: Bhandarkar Oriental Research Institute, 1978. Trans. E.B. Cowell and A.E. Gough, ed. K.L. Joshi. Ahmedabad-Delhi: Parimal Publications, 1981. SKSVṛ Sūtra-kṛtānga-sūtravṛtti by Śīlānka. See ASVṛ.
27

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COMMUNICATION:
AWAKENING AMONG THE JAINS DURING 19TH - 20TH
CENTURIES
Dr. Shashi Kant
After the British administration was established and the people from different communities started joining the government services in the later half of the 19th century, there was a sort of awakening among different sections of the Indian population to take education in government schools or other institutions imparting modern education and equip themselves for taking up jobs under the new set-up. The entrants to these services were posted in places which were far off from their normal place of residence and were thus scattered all over India. In such circumstances they needed a sort of social association with the local inhabitants as well as with other service people coming from different parts of the country. Thus the question of identity emerged. This identity could be within the same caste or with the coreligionists.
The members of the society professing Jain religion were not so numerous and they needed to protect their identity. First of all, it was a question of Jains joining together irrespective of their sectarian affiliations. But later on, the associations became sect based as the Digambar Jain Mahāsabhā, Svetāmbar Jain Mahāsabhā and Sthānakvāsī Jain Mahāsabhā etc.
Towards the close of the 19th century among the educated Jains who had taken modern education, a consciousness developed that they should suffix “Jain' or 'Jaini' to their names so that their identity would be apparent. This was more in evidence in Delhi, Western U.P. (United Provinces of Agra and Oudh), Central Provinces and parts of Rajasthan. In other parts of the country the people continued to suffix caste or gotra name to their personal names, but they also joined the efforts for forming social organizations

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SHASHIKANT: AWAKENINGAMONG THE JAINS DURING
29
Early in the 20th century, there was also a growing awareness among the educated Jain youth that Jainism should be properly presented. Thus began the modernist study of the Jain scriptures and religious treatises and other literature. It was also felt that Jainism as a system should be taken due notice by the Western scholars, and translations or explanatory literature should also be published in English so that its merit may be evaluated at par with other systems of Indian religion and philosophy. A series of the Sacred Books of the Jains was published in 1920's-30's. The English Jain Gazette was also brought out during 1904-51.
Side by side reformist movements also emerged and a concerted effort was made to bring out Jain works in print. The social customs were also reviewed and social reforms were introduced by some enlightened men and women in the society. Whoever put up a reformist line of action, was snubbed by the reactionary conservatives who would not look out of their limited horizon.
Among the social organizations may be mentioned the Jain Young Men's Association which was formed towards the close of the 19th century and which wanted to bring all the educated Jains on one platform. A Jain Political Conference was also held in the 2nd decade of the 20th century. The purpose of this conference was to project the importance of the Jain community in the social, economic and political life of India and to impress upon the government to give due weightage to the Jains in services and other official outfits. Local Jain groups were organized under the name of Jain Mitra Mandal in the 1920's30's and of them the Jain Mitra Mandal of Delhi was quite prominent. The major reformist organization among the Digambar Jains was the All India Digambar Jain Parishad which was founded in early 1920's. With a view to acquaint the western world about Jainism and also to provide a sort of social organization for the Jains living abroad, an attempt was made in the form of World Jain Mission in the 1950's.
For systematic study of the Jain scriptures the Syādvāda Vidyālaya was founded in Varanasi early in the 20th century. A Central Jain Oriental Library was established in Arrah for collecting and

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JAIN JOURNAL VOL-XL, NO. 1 July. 2005
cataloguing Jain manuscripts, and a research Journal in English under the name of Jaina Antiquary was also published from there. There were, however, a number of periodicals in Hindi, Gujarati and other regional languages, belonging to different sects, some of which were also devoted to furthering studies and research in Jainology, while most of them devoted themselves to the organizational problems of the concerning sects or groups.
30
During the later half of the 20th century, a number of Research Institutes, as also educational institutions, were founded in different parts of the country by members of the Jain community. Whereas there has been an effort to create social awareness and educate the community about the drawbacks and backwardness of some of the social customs and religious practices, there has also been, unfortunately, an upsurge in retrogressive trends with the blessings of some of the religious pontiffs, as is with other sectorial or denominational religions. The tragedy is that the community at large is unable to take a stand against these trends, and the progressive and enlightened are shy of expressing their opinion.
All through the 20th century, the Jain youth was drawn to the nationalist movement. Some fire-brands joined the revolutionary groups against the British Government and some of them also spearheaded popular uprising in the Indian States against the autocratic rule of local rulers. Some of them faced bullets and were sentenced to capital punishment and transportation to the Cellular Jail in the Andmans. Great many took part in the freedom movement under the Indian National Congress, and suffered imprisonment and privations. Thus the Jain community though numerically small, was always in the mainstream of national life. Its enterprising members also soon got over the taboos against oversea journeys and went abroad in pursuit of trade and studies.
Since independece the Jain community has been active in the social, economic and political life of the country, as well as in making India proud aborad, in a greater measure in proportion to its numerical strength.

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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:
JAIN BHAWAN ITS AIMS AND OBJECTS
:
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 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 sbygftr54pread 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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32
JAIN JOURNAL: VOL-XL, NO. 1 July 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 : 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) Prasnottare Jaina-dharma (in Bengali) (Jain religion by questions and answers). Weber's Sacred Literature of the Jains. Jainism in Different States of India.
Introducing Jainism. 9. A Computer Centre : To achieve a self-reliance in the field of education, a Computer training centre was opened at the Jain Bhawan in Fabruary 1998. This important and welcome step will enable us to establish links with the best educational and cultural organisations of the world. With the help of e-mail, internet and website, we can help propagate Jainism throughout the world. Communications with other similar organisations will enrich our own knowledge. Besides the knowledge of programming and graphics, this computer training will equip our students to shape their tomorrows. 10. Research : It is, in fact, a premiere institution for research in Prakrit and Jainism, and it satisfies the thirst of many researchers. To promote the study of Jainism in this country, the Jain Bhawan runs a research centre in the name of Jainology and Prakrit Research Institute and encourages students to do research on any aspects of Jainism. In a society infested with contradictions and violence, the Jain Bhawan acts as a philosopher and guide and shows the right path. Friends, you are now aware of the functions of this prestigious institution and its noble intentions. We, therefore, request you to encourage us heartily in our creative and scholastic endeavours. We do hope that you will continue to lend us your generous support as you have been doing for a long time.

Page #32

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11. Smt. Lata Bothra - The Harmony Within
12. Smt. Lata Bothra - From Vardhamana to Mahavira
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JAIN JOURNAL : VOL-XL, NO. 1 July 2005
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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-XL, NO. 1 July. 2005
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 #38

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. 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 : (0) 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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40
JAIN JOURNAL : VOL-XL, NO. 1 July 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: (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: (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.
G ARROS
AGROKORRE
COMPUTER EXCHANGE
Park Centre 24 Park Street Kolkata - 700 016 Phone: 2229 5047/0911
PUSI RAJ PURANMULL 65, Cotton Street, Kolkata - 700 007 Phone: (Gaddi) 2239 7343/4577 (0) 2220 7969,
2221 1907, (Resi) 2247 1490, 403104

Page #40

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 (JA IN 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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42
JAIN JOURNAL VOL-XL, NO. 1 July. 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

Page #42

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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44
JAIN JOURNAL: VOL-XL, NO. 1 July. 2005
With best compliments
LODHA CHARITABLE TRUST
14 Government Place East
Kolkata - 700 001

Page #44

Estd. Quality Since 1940
BHANSALI Quality, Innovation, Reliabilitys
BHANSALI UDYOG PVT. LTD.
(Formerly: Laxman Singh Jariwala)
Balwant Jain - Chairman
A-42 Mayapuri, Phase-1, New Delhi-110 064 Phone : 28114496,28115086, 28115203
Fax: 28116184 E-mail : bhansali @mantraonline.com

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46
JAIN JOURNAL: VOL-XL, NO. 1 July, 2005
With best compliments
ESSEL MINING
Essel Mining, an Aditya Birla Group Company, is amongst the largest Iron Ore Mining Companies in non-captive private sector in India besides being the leading manufacturer of Noble Ferro-Alloys.
AN
ISO 9001, ISO 14001 AND OHSAS 18001 CERTIFIED COMPANY

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

Page #46

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

*
*
47

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JAIN JOURNAL: VOL-XL, NO. 1 July, 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

Page #48

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
F
Manufacturers & Exporters of Jute Specialities And Shopping Bags from Hessian & Cotton Fabric.

ternational

Page #49

JAIN JOURNAL : VOL-XL, NO. 1 July 2005
With Best Compliments from :
RKBK FISCAL SERVICES PVT. LTD.
216, A.J.C. Bose Road
Kolkata - 700 017 Phone: 2247-0818, Fax: 22407084

Page #50
Registered with the Registrar of Newspapers for India Under No. R. N. 12121/66. Monsoon- 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. Lund With Best Compliments from Kotak Securities 3A, Landmark, 3rd floor, 228A, AJC Bose Road, Kolkata - 700 020 Phone : 2283460