Jain Journal 2006 10 No 04

Author(s): Satyaranjan Banerjee
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/520264/1

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ISSN 0021-4043 A QUARTERLY ON JAINOLOGY VOL XLI No. 2 October 2006 Jain Journal jaina bhvn| JAIN BHAWAN PUBLICATION

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- With best compliments A person becomes a monk by equanimity, a Brahmana by practising celibacy, an ascetic by acquiring knowledge and a hermit by his austerities. LODHA CHARITABLE TRUST 14 Government Place East Kolkata - 700 001

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a quarterly on Jainology JAIN JOURNAL ta 200! JAIN BHAWAN CALCUTTA

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JAIN JOURNAL Vol. XLI No. 2 October 2006 Rupees Fifteen Copyright of articles, stories, poems, etc. published in the Jain Journal is reserved. All contributions, which must be type-written, and correspondence regarding contributions, and book-reviews should be addressed to the Editor, Jain Journal, P-25 Kalakar Street, Kolkata-700 007. For advertisement and subscription please write to the Secretary, Jain Bhawan, P-2. e Secretary. Jain Bhawan. P-25 Kalakar Street. Kolkata-700007. Subscription : for one year : Rs. 60.00, US $ 20.00: for three years : Rs. 180.00, US $ 60.00. Life membership : India : Rs. 2000.00, Foreign : US $ 160.00. Cheques must be drawn in favour of only Jain Bhawan Phone No : 2268 2655. Published by Satya Ranjan Banerjee on behalf of Jain Bhawan from P-25 Kalakar Street, Kolkata-700 007, and composed by Jain Bhawan Computer Centre and printed by him at Arunima Printing Works, 81 Simla Street, Kolkata-700 006. Editor : Satya Ranjan Banerjee

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Contents HUMAN SOLIDARITY AND JAINISM Dr. Sagarmal Jain 77 STUDIES IN JAINA ICONOGRAPHY A.K. Bhattacharyya

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Vol. XLI JAIN JOURNAL No. 2 October HUMAN SOLIDARITY AND JAINISM Dr. Sagarmal Jain The Challenge of our times : Ours is the age of reason, science and technology. Scholars have done great service to mankind by removing superstitions and false dogmas, by understanding the real nature of the world as well as by providing the amenities of pleasant living respectively. Now-adays, we, due to the tremendous advancement of science and technology, have light-legged means of transportation; physical distances have no bars to meet the people of different nationalities, cultures and religions. Our world is shrinking and consequently we have been more interdependent in every sphere of our life as we were never before. But, unluckily and disdainfully, distances of our hearts are increasing day by day. Human race was divided in the past and is being divided at present also in the name of caste, colour and creed by so-called those political, religious and social leaders, who want to serve their vested interst. We are becoming more and more selfish and neglecting the claims of greater goodness of manking as a whole. 2006 The growth of scientific knowledge and outlook has destroyed our superstitions and false dogmas, but unfortunately and surprisingly it has shaken our faith in religious morality and spiritual values. Today we know more about the atom and atomic forces than the values needed for meaningful and peaceful life. This advancement of our knowledge could not sublimate our animal and selfish nature. Animal nature within us is still dominating our individual as well as social Behaviour. Our life, so to say, is full of excitements, emotional disorders and mental tensions, we are through ourworldly, pleading for peace,

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JAIN JOURNAL: VOL-XLI, NO. 2 OCTOBER. 2006 non-violence and co-existence, yet by heart we still believe in the law of the jungle i.e. the dictum 'might is right' The race of neculear weapons of the powerful nations is a strong evidence of our belief in aforesaid dictum, which also alarms us that we are proceeding to formidable funeral procession of mankind. 68 Racialism, castism, regionalism and sectarianism are a great curse to the present day human society. At present, religion as such is largely shown in the background and the political parties are claiming themselves as a true well-wisher of mankind. But, contrary to their promises, they are also sailing in the same boat of racialism, castism, regionalism and sectarianism. Actually narrow and selfish outlook of man gives birth to fanaticism and intolerance and leads to disintegration of human society. The immediacy therefore is to develop a friendly and harmonious outlook towards the members of other nations, cast and creeds. It is the only way to approach by which we can generate peace and harmony inside the human society. Today, what is needed for man is nothing but a complete integration with his own personality and with his social environment. Can Jainism meet this challenge of out times and save the human rece fro.n this sordid station? Before this question is answered, we must inquire into the root cause of disintegration and communal, racial and religious rivalries. Attachment and aversion: the causes of disintegration : Among the causes which are responsible for disintegration and sectionalism, the attachment is the principal one. Attachment in Jainism is considered as a binding principle.' It is the cause of union. But at the same time it is also responsible for separation or disintergration: Attachment and aversion are the twins apperantey 1. a) Sthananga 2/4 b) Samanasuttam, 596

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Sagarmal Jain: Human Solidarity And Jainism they seem opposite but they are one and the same, like the two facets of a cion. Attachment emanates aversion and they, due to their disosition, cannot be separated from each other. Attachment unites us with some one, but simultaneously separates us from others. It is the attachment, which results from the concept of mineness and we cling to the notions such as my nation, my province, my region, my caste, my race, my religion etc. Nationalism, regionalism, castism, recialism and the sectarianism are the born-childs of the joint-principle of atachment and aversion. From attachment follows "mine" and from aversion follows "alien" and this single concept of "mine and alien" is solely responsible for national communal, racial and religious rivalries and these consequently, hurt our the cult of violence ? Jainism denies this established notion that the integration and harmony can be achieved on the emotional basis i.e. on the basis of attachment, love and affection (here the term love is used as a passionate love, which is an other expression of attachment). Jainism holds that the slightest, even pious, attachment towards the prophet, the path and the scripture is also a hindrance to a seeker of truth and aspirant of perfection. It generates uncritical and biased outlook. Thus attachment and aversion (hatred) are the two great enemies of impartial thinking and behaviour." Intense attachment unfailingly generates being faith in religious leaders, dogmas, doctrines and rituals and consequently religious intolerence and fanaticism come into existence. Attachinent is also responsible for our narrow and selfish outlook. It results in nationalism, castism, racialism and sectarianism and divides human race into the smaller groups, while aversion turns itself into the hatred and rivalries among these smaller groups and thus Uttaradhyayana sutra 32/38 Ibid - 32/89 Ibid - 32/92-92 Kalpasutra Tika by Vinaya-Vijaya, p. 120 Studies in Jain Philosophy - Tantia p. 22

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70 JAIN JOURNAL: VOL-XLI, NO. 2 OCTOBER. 2006 both of them disturb integrity and solidarity of mankind. The Jainas, therefore, laid stress on the eliminationn of attachment and aversion"; the root causes of selfishness and intolerance respectively. They firmly believe that the stable integration and solidarity of mankind can only be established on the rational grounds of equality and benevolent and cooperative nature of all sentient beings. The grounds for human solidarity :a) Equality of human beings : The Jainas strongly hold the equality of all human beings and propound the rational maxim "that which thou desireth for thyself desire for others that which thou desireth not for thyself, thou shall not desire for others also. This is the essence of teachings of the Jina." They further say just as suffering is not agreeable to you, it is so with other beings; endowed with regard and equanimity, be compassionate and co-operative to all beings as you are towards yourself. This Jaina concept of potentional equality of all sentient beings is the core of Jaina-theory of non-violence and can serve also basis for human solidarity and integration. Non-violence is nothing but to give an equal treatment to all sentient beings, of course, prominently to human beings. Non-voilence is a regard for life, which is an essential condition for co-existence. b) Human race is one Jainism does not discriminate between man and man on the basis of their caste, creed and colour. According to Jainism , all barriers of caste, creed and colour are superficial. They vehemently declare the human rece is one." In later period indeed the concepts of caste Uttaradhyayana - 32/19 8. 9. * 10. Byhatkalpa Bhasya, 4584 Samanasuttam, 150 egemanussajai.

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SagarinalJain: Human Solidarity And Jainism and varija (colour) are also crept into Jainism, but it was obviously the influence of Hinduism. Jainism, what we may say, niether proposes nor supports the concept of superiority or inferiority on the basis of caste and colour. In the Uttaradhyayana it is clearly mentioned that a man is neither high nor low, because he is born in some particular caste or lineage or due to his social, political or economic status, but it is the moral conduct that makes a man high or low. In the 12th and 25th chapters of the Uttaradhyayana, there is a scathing criticisin of varna system hierarchy and assumed superiority of Brahmins. It is clearly asserted that a real Brahmin is not one who is born in a particular lineage, but one who is completely unattached, talented and of goodconduct. It is not the lineage, but the character which is the determining factor of one's superiority." c) The natural law of co-operation : The second but not the least inotto of Jainism is the law of cooperation. For the Jaina thinkers co-operation is the essential nature of living beings. 12 They strongly condemn the doctrine of 'struggle for the existence' i.e. 'living by killing'. They state ever that the directive principle of our living is not the struggle but the co-operation. The dictum 'Live on others or living by killing' is not agreeable to them, simply because it goes against the judgement of our faculty of reasoning and commonsense. For them the directive principle of living is not merely "live and let live", but "Live with others" or "Live for other". They argue if nobody has any right to take my life then on the same rational ground I have also no right to take other's life. Just I need other's co-operation for my existence, so I should also co-operate in other's living. For the Jainas, not the struggle, but the co-operation is the law of life and only through the firm belief in and practice of 11. a) b) Uttaradhyayana sutra 12/37 Acaranga 1/2/3/1 Sutrakrtanga 1/13/16 12. Tattvarthasutra 5/21

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72 JAIN JOURNAL : VOL-XLI, NO. 2 OCTOBER 2006 this natural law we can integrate the nation and as well as mankind. It is the law of mutual co-operation on which the institutions of family and society stand. This concept of co-operation is a positive aspect of Jaina theory of non-violence. At present it is only the firm faith in the observance of non-violence, which can save the human race from disintegration. It is mutual credibility and belief in the equality of human beings which can restore the peace and harmony in human society. Religious tolerance in Jainism : Religious intolerance and sectarianism are also responsible for disintegration of mankind as well as nation. If we are inclined to human solidarity and national integration then, we should develop the concept of religious tolerance and religious co-existence and should give up the idea that my religion is the only way to aproach the ultimate. Jaina religion since its inception till modern age has been tolerant and respectful towards other faiths and religions. The Jaina Acaryas while opposing the different ideologies and religious standpoints, paid full regard to them and accepted that the opponent convictions may be valid from a certain standpoint. Their well-known theory of Anekantavada or Non-absolutisin is the base of religious tolerace, if viewed from two different angles, according to this theory, both contrary views may be relatively true. * The Jaina thinkers accept that reality is a complex one. 13 The reality, which has many facets, various attributes and modes, in its completeness it can not be grasped by us. It can only be viewed and understood from different angles. While every angle or viewpoint can claim that it gives a true picture of reality, each one only gives a partial and realitive picture. On the basis of this partial and relative knowledge of reality, one has no right to discard the views of one's opponents as totally false. So the Truth-value of opponents, according to the Jaina thinkers, must be accepted and respected. This pragmatic view of the Jaina made them open-minded and consequently tolerant. 13. Anyayogavyavacchedika, (Hemcandra)22

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Sagarmal Jain: Human Solidarity And Jainism Upadhyaya Yasovijaya, a famous Jaina Acarya of 17th cent. A.D. mentions, "A true non-absolutist does not disdain any faith and he treats all the faiths equally, like a father to his sons, for a nonabsolutist dies not have any prejudice and biased outlook in his mind.14 For the Jainas, the door of liberation is open to all. One who can attain equanimity of mind, according to Haribhardra, will for certain get the emancipation whether he may be a Svetambar or a Digambar or a Buddhist or any one else.Is About the means of liberation also they had broad-minded outlook. They were not of this opinion that their mode of worship is the only way of emanicipation. For them, it is not the external mode of worship, but the right attitude and mental purity which makes religious practices fruitful. We, from the earliest Jaina literature to the age of 20th cent. A.D., come across many references to their religious tolerence. The Sutrakrtanga mentions those who praise their own faith and possess malice against their opponents will remain confined to the cycle of birth and death.16 In the Isibhasiyaim, a Jaina text of third century B.C., the Brahmanical and Sramanical saints are remeinbered as arhatsri and their teachings and Sramanical saints are remembered as arhatsri and their teachings are regareded as an Agama.'' Haribhadra, a Jaina saint of eighth century A.D., was a staunch preacher of religious tolerance. In his works Sastravartasamuccaya and Yogadrstisamuccaya, he has elaborately illustrated this liberal outlook. In the Yogadysti-samuccaya, he remarks that the ultimate truth transcends all states of wordly existence, called nirvana and is essentially and necessarily "single" even if it be designated by different names, like Sadasiva, Parabrahman, Siddhatma, Tathagata etc. 18 Not only in the general sense but etymologically also they convey the 14. 15. 16. og 7. Adhyatmopanisad, 70 Sambodhasattari, 2 Sutrakstanga 1/1/2/23 Isibhasiyaim 1/1 8. Yogadrsti samuccaya (Haribhadra) - 129

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74 same meaning. In the Lokatattva-nirnaya he says I venerate all those who are free from all vices and adorned with all virtues, be they Brahma, Visnu, Siva or Jina.19 Haribhadra's crusade against sectarianism is unique and admirable in the history of world-religions. This view is further supported by various Jaina thinkers of medieval period such as Akalanka, Yogindu, Manatunga, Hemacandra and many others. While worshipping Lord Siva the Jaina pontiff Hemacandra says: - "I worship those who have destroyed attachment and aversion which are the seed or birth and death, be they Brahma, Visnu, Siva or Jina, 20" It is important that though Hemacandra was a Jain-saint, he composed a hymn in praise of Siva. This liberalism is also maintained by later Hindi or Gujarati Jaina writers like Anandaghana and many others. Anandaghana, a mystic Jaina saint of the 17th century A.D., remarks that just as ocean includes all the rivers so does Jainism all other faiths. Further he beautifully expounds that all the six heretic shools are the organs of Jina and one who worships Jina also worships them.21 In a Hindi couplet J.K. Mudhtar (20th cent.) says: Buddha Vira Jina Hari Hara Brahma ya usako svadhina kaho Bhakti bhava se prerita ho, yeha citta usi me lina raho Along with these literary evidences there are some epigraphic evidences of religious tolerance of the Jainas. Some Jaina Acaryas, such as, Ramakirti and Jayamangalasuri wrote the hymns in praise of Tokalji and goddess Camunda; Jaina kings such as Kumarapala, Visnuvarsana and others consutructed the temples of Siva and Visnu along with the temples of Jina.22 19. 20. JAIN JOURNAL VOL-XLI, NO. 2 OCTOBER. 2006 21. 22. Lokatattva nirnaya (Haribhadra) - 129 Mahadeva Stotra - 44 Namijinastavana - Anandaghana Jainasilalekhasamgraha vol: - III Introduction - by G.C. Chaudhary.

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Sagarmal Jain: Human Solidarity And Jainism Historically we also find that various deities of other sects are adopted in Jainism and worshpped by the Jainas. Acarya Somadeva in his work Yasastilakcampu remarks that where there is no distortion from right faith and accepted vows, one should follow the traditions prevailing in the country.23 Thus Jaina thinkers advocated religious tolerance, which is a necessary condition for national integration and solidarity. Meaning of Unity in Jainism : The Jaina philosophers firinly believe the concept of integration of unity, but for them unity does not mean an omnivorus unity in which all its constituents lose their entity and identity. They believe in that type of unity in which all its integral parts conjoin each other and form an organic whole without losing their independent existence and peculiarities. In other words, integration or unity, as the Jainas believe, ineans a harinonious co-existence of different nations, faiths and cultures in an organic whole. The Jaina thinkers assert that unity implies diversity. Unity and diversity are the two phases of the same reality. They find reality as unity in diversity. In the Bhagavati-Sutra, Lord Mahavira mentions that I am one as well as many, in their philosophy universal cannot exist without particular and vise-versa.24 There is no class without individuals and every individual belongs to a certain class. We cannot imagine a cow without cow-hood and without cowhood a cow. The terms unity and diversity are relative, such as husband and wife. The term husban implies wife and the term wife implies husband, similarly unity implies diversity and diversity implies unity. So, whenever we talk about human solidarity it does mean the unity in diversity, for diversity is also an essential characteristic of mankind. Radial, cultural, linguistic, regional and religious differences are inevitable and essential. In the Niyamasara Acarya Kundakund, 23. 124. Yasastilaka (Somadeva) p. 373 (Bombay Edition) Bhagavatisutra 1/8/10

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76 a well-known Jaina philosopher of Tamilnadu, says that there are different persons, their different activities or karmas and different levels or capacities, so one should not indulge in rivalries neither with other sects nor one's own sect.25 Haribhadra also remarks that the diversity in the teachings of the sages is due to the diversity in the levels of their disciples or the diversity in standpoints adopted by the sages or the diversity in the period of time when they were preached or it is only an apparent diversity. Just as a physician prescirbes medicine according to the nature of a patient, his illness and the climate, so is the case with diversity of religious teachings. So far as diversity in time, place, levels and understanding of disciples is inevitable, variety in religous ideologies and practices is essential. The only way to remove the religious as well as other conflicts is to develop a tolerant outlook and to establish harmony among different faiths, ideologies and cultures. Nationalism vs Human Solidarity : Thus, in Jainism, unity means a co-operative co-existence of the constituents in an organic whole. So far as the problem of national integration is concerned, the Jainas support it theoritically as well as practically. In the Sthananga we have a mention of kuladharma, gramadharma and rastradharam. i.e. the duties pertaining to the family, the township and the nation." They also favour that if necessary the interests of the individual, the family and the township should be sacrificed for the common and greater good of the nation. For them, the concept of human solidarity has more importance than the concept of nationality. They are determined that for the solidarity and the greater good of mankind as a whole, we must get rid of the narrower concepts such as regionalism and even nationalism. If viewed from the whole mankind, nationalism is also a narrower outlook and a hindrance to human solidarity, so the mankind should get rid of the narrower concepts and should think of the greater good of mankind as a whole. 25. JAIN JOURNAL VOL-XLI, NO. 2 OCTOBER. 2006 26. 27. Niyamasara, 155 Yoga drstisamuccaya, 133 x 137 Sthanangasutra 10/760

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STUDIES IN JAINA ICONOGRAPHY A.K. Bhattacharyya Chapter - II (continued) The fifth symbol to be seen in the dream is the garland. The significance of the garland is nothing but that it only speaks of the fragrance which stands for fame and beauty of the person to be born. The garland as a symbol (ratna) for Vasudevas is also very important. It is there the 7th symbol. The garland signifies here the sentiment of love. The garland as one of the chief artmotifs figures in Indian artrepresentations from the earliest times. We know of the Yaksa-cult as being the result of the indigenous influence on the one hand and as being the guiding force in the anthropomorphic representation of images in later ages on the other. The Parkham Yaksa from Mathura during the Maurya period supplied the anthropomorphic types which begin to get definite recognition in religious art from the Kusana period onwards. But very little attention has hitherto been given to the garland bearers and the meandering garland carved out in stones from the same period as the earlisest Yaksa forms. Garlands and their representation in art had their origin in the natural human attraction for foliage motifs in decoration. Secondly, flowers as embodiment of all beauty and prosperity were a centre of folk-attraction and ultimately became associated with worship of deities. It is thus that we find that the lotus symbolises all prosperity and being the symbol of the Goddess of Prosperity, Laksini often stands for her and she is to hold them in her hands and is to have a seat of lotus. The beautiful arrangement of its petals most probably is responsible for the name of the most beautiful sitting pose of the deities represented in the human form, i.e., the Padmasana. This is how flowers or garlands of flowers came to be an important objects for being offered unto gods and goddesses. In later ages this motif continued to be adopted and could not be replaced

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78 JAIN JOURNAL: VOL-XLI, NO. 2 OCTOBER. 2646 by anything better. We know in Hindu Mytholoty and in Hindu art Visnu has a conspicuous feature in the Vanamala. The Puranas in trying to explain its significance says that the mala or the garland represents the spirit of the Mother-goddesso. The garland that Trisala is said to have seen in her dream is described as "coming down from the firinament' and spreading the delicious smell of a number of flowers like campaka, (michelia campaka), asoka (jonesia asoka), etc.. It is said to be white through wreaths of fragrant flowers of all seasons' and brilliant with embellishments of many colours' (bahuvanna-bhatticittam)". The Moon and the Sun which are next to be seen are represented not anthropomorphically although the beginning of the human ideology can be noticed, for, the Sun is given the figure of a human face. This mode of representing the Moon and the Sun in the forin as they appear to our eye continued in the same manner up to a very late period, even up to the 17th and 18th cents. A.D. These two planets when in the group of Nine Planets (Navagraha) have a complete form in human analogy and they are sometimes shown along with their vahanas and ayudhaso?. It is interesting to note that certain geometrical figures are adopted in Jain rituals to represent the mandalas of the Nine Planets. This tradition, as Muni Sakalachandra Gani in his Pratisthakalpa-prarambha says, is traceable to Bhadrabahu himself". The Moon according to this tradition is to be represented like a crescent within a mandala which is rectangular in shape. The Yantra for the Sun is, as is quite natural, a circular one. The Dhyana for the SunGod has it that Surya is nothing but Narayana conceived as the central 90. Varuha-Purana (Ed. P. Tarkaratna), ch. 31, vv. 16, of. - Malevam Bhutamata te kanthe tisthatu sarvada. 91. Kalpasutra ( Tr. by F. Max Muller), p. 234. 92. See, pl. XCI, fig. 270, Jainacitrakalpadruma. For a full discussion of the iconography of these two planets along with others vide chapter on Navagraha. 93. 'Sakalachandra Gani : Pratisthakalpa-prarambha, p.47.

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A. K. Bhattacharyya: Studies In Jaina Iconography figure in a circle made up of the different aspects of the deity. The conception of Surya as a form of Visnu is, to some extent, responsible for the linear form in which the Sun-God is represented as we find here94. The idea of a mandala almost spontaneously suggests the idea of the circle. The place of the entire group of Nine Planets in Jain pantheom as the presiding deities of the different directions calls for a more developed iconography". The Moon as an object of Trisala's dream is as white as the cow-milk and was the wandering landinark of the celestial sphere-beloved in heart and soul by Rohini (Rohinimana-hiyaya-vallaham). The Sun too, in this connection has a large and radiant form, the dorner of the louts group', 'the lamp of the firmament', who is called' the illustrious leader of the troop of planets" (gaha-ganoru-nayagam). As an object of the auspicious dream, the Sun is to signify the spiritedness of the coming child i.e., the Tirthankara (tejasvi Phasvato). The next symbol to be seen in the dream is a flag. The peculiar feature of the flag is that the face of a lion is to be marked on the flag which will be kept flapping". The flag is the symbol for victory. The excellent figure of the flag which is noticed on Pl. XLIV fig. 163 and Pl. XLV, fig. 164 of Jaina citra kalpadruma (ed by S.M. Nawab) really speaks for the developed art which Gujarat had produced in the 15th-16th Cents. A.D. According to Kalpasutra the flag is to be shown as 'fastened to a golden staff with a tuff of many soft and waving peacock's feathers of blue, red, yellow, and white colours! There is to be a brilliant lion on its top' appearing extremely white. The Digambara tradition, however, substitutes the Great Flag (mahadhvaja) with a pair of fish which they take to signify a person attended with all happiness (matsyayugalena sukhakhilah)9. 94. Cf. Dhyeyah sada savitr-mandala-madhyavarti Narayanah. 95. Vide, the chapter on Jain Navagraha. 96. Uttara Purana. parva. 73, p. 572. 97. Vide, the description on p. 153, Citravivarana, Jaina Citrakalpadruma (Ed. by S. M. Nawab). 98. Ibid, loc. cit. 50. Uttara Purana, loc. cit.

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80 JAIN JOURNAL : VOL-XLI. NO. 2 OCTOBER. 2006 The symbol of the Purna-kalasa which is to come next in the group of the auspicious dreams has already been discussed. We have seen that a Jina is conceived of as a giver of boons in Jain tradition. He is to the devotee like a full Jar100. The Digambar Uttarapurana says that the Kumbha signifyes the coming child to become the lord of the treasures (nidhi, cf. Navanidhi of the Brahmanic conception; Vide, the Development of Hindu Iconography, p. 210). It is meet and proper, therefore, that on the eve of the advent of the Jina, the Jinamother should visualise the happy event in the forin of the coming of a full-jar, among other objects which are essentially the various attributes of the Jina represented in concrete iconic forms. It is in consonance with the conception explained above that the kalasa (jar) is most often given the appearance of a human face with two eyes and some sort of a head-dress!!. The Kalpsutra mentions that the full vase 'united many excellences and all-auspicious marks, and stood on a lotus (shaped foot)-shining with excellent jewels'. It is said to be the abode of happy Fortune (soma-lacchi-nibhelanam) and is entwined 'with a wreath of fragrant flowers'. The next in the group is the Lotus Lake (padmasarovara). It is full of yellow waters abounding with swarms of aquatic animals and few fishes. Pairs of swans, cranes etc., resorted to its waters affording a pleasant sight. The best emblem of the Jain life with its ideas of purity, greatness and fullness is the white lotus. This conception is so old as to find a place in the Anga literature of the Jains. The Sutrakrtanga 02 describes a pool full of such white lotuses, thus: "There is a lotus pool containing much water and mud, very full and complete, answering to the idea one has of a lotus-pool, full of white lotuses, delightful, conspicuous, magnificent and splendid. And everywhere all over the lotus pool there grew many white lotuses, the best Nymphaeds, ... in beautiful array, tall, brilliant, of fine colour, smell, 100. Vide, the description under xx. astamangalas above. 101. See, Jaina Citrakalpadruma, frontispiece. 102. Sutrakstanga, sutra II, 1.2, 3, 4.

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A. K. Bhattacharyya : Studies In Jaina Iconography taste and touch. And in the very middle of this lotus pool there grew one big white lotus, the best of Nymphaeds'. The vastness and the blue and clear water of the ocean of milk' signifying the extensive knowledge and influence as also the spotless and handsome character of the Jina, is perhaps responsible for its being included in the list of the auspicious dreams. The peculiar form in which the milk-ocean is represented, in ms. illustrations is well noticed in the medieval reproduction published by S.M. Nawab. The ocean according to the Kalpasutra is said to represent a splendid and pleasant spectacle as it rushed to and from the shore with its wind raised, changeable and moving billows ! It abounded with great propises, fishes, whales, and other monsters of the deep ! The Digambara tradition which has sixteen dreams instead of fourteen as in the Svetambara, insert here the Simhasana as the next object in the list. The Simhasana which the expectant Jina-mother is described to have seen is stated to be 'adorable by Indra etc.' The twelfth symbol, according to the Svetambara records is the Deva-vimana i.e., celestial abode. Textual description 103 has it that the vimana is to have 1008 stambhas with garlands attached to them and pictures of wolves, bulls, horses, men, dolphins, snakes etc., as also shrubs and plants drawn on them. The aesthetic sense out of which such a conception of the abode orginated is very high indeed. The abode is sometimes shown put on the back of a lion. The archforms of the abode, which terminates upwards in conical formations speaks, from an architectural point of view, of the late origin of the type which being very near the beginning of the muslim period was often imitated by the Muslims. The significance of the celestial abode in the list of the auspicious dreams is that the coming Jina is to descend from his place in heaven being carried as a vimana. The actual terin 103. Kalpasutra (Ed. by H. Jacobi), par. 44, p. 46, of. - attha-sahassadeppamta naha-ppaivam jalamba-divva-damar ihamiga-usabha-turaga-nara-magaravihaga-valaga-kinnara-ruru-sarabha-camara-samsattakumjara-vanalaya- . paumalaya-bhatti-cittam.

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82 JAIN JOURNAL: VOL-XLI, NO. 2 OCTOBER, 2006 used in the list as found in the Kalpasutra is vimana bhavana which is explained by the later commentators as vimana and bhavana, the former being seen by the mother of the Jina who descends from Heaven and the latter by that of the Jina that comes from the Naraka (infernal regions) 104 Here again as the next itein the Digambara texts like the Uttara Purana inserts Dharanendra-bhavana. This bhavana of the Naga Chief is described not by any artificial decorations, but is said to be lastrous with three-fold knowledge (tribodha-didhiti). It is perhaps the glow of the jewels which is to resemble the inner spirit of the Jina to come. This is why a 'heap of jewels' is another of the important auspicious dreams. It is rather an interesting study that the Jainas of the Digambara school whose abhorrence for all kinds of ornaments and jewelleries for the Tirthankara is wellpronounced should also approve of such a conception with regard to the Mother's dream. In fact, here the aniconic conception of the 'heap of jewels' has very little connection with the actual anthropomorphic forms of the Jina. The aniconic symbolism that here is the object of our study merely represents an attribute of the Lord rather than any idea as to the forma decorations of Him. In other words, the Lord is never conceived as the 'heap of the jewels' or for the matter of that, any of the symbols to be seen in the dream but that these symbols are invariably the attributes of Him, the symbolic representations of some of His many-sided qualities. Indeed the Deva-vimana, or the celestial abode should be classed as the 'associated symbols' discussed at the outset of our present chapter. For it is in connection with the descent of the Lord from Heaven to earth that the Deva-vimana is seen, just in the same way as the Dharma-cakra as the "associated symbol' is connected with the preaching of Law by the Lord. But the distinction between the Buddhist conception and that of the Jains lies in the fact 104. Cf. Vimanam devasamvandhi bhavanam grham, tatra yah svargadavatarati tanmata vimanam pasyati yastu narakadayati tanmata bhavanamiti. - .Kalpasutra with Subodhika-vstti by Vinayavijaya, p. 12, see, also, Ibid, with Pradipika-vrti by Sanghavijaya Gani, P. 12

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A. K. Bhattacharyya: Studies In Jaina Iconography that neither the 'heap of jewels' nor the Deva-vimana itself is identified with the Lord himself. The Kalpasutra describes the heap of jewels (rayananikararasim) as consisting of Pulaka, Vajra, Indranila, Sasyaka, Karketana, Lohitaksa, Marakata, Prabala, Saugandhika, Sphatika, Hamsagarva, Anjana and Candrakanta. The heap is said to have its base on the level of the earth and it illumined with its jewels even the sphare of the sky' 105. 83 The last symbol is the symbol of the smokeless fire. The Digambara Uttarapurana says that it signifies that the coming child will be able to destory all sinful actions (dahakomhasam). The smokelessness of the fire is very significant. For, although the fire represents the fiery-spirit as also purity and brightness, the smoke that accompanies it often detracts much of its pristine glory. The 'flames' of fire according to European accultist conception are a hierarchy of spirits parallel to and probably identical with, the burning fiery Seraph (Seraphim) mentiond by Isaiah. These spirits attend the 'throne of the Almighty' according to Hebrew theogony. Melha is the Lord of the 'flames'. According to a popular legend Melha, when he appears on earth, is identical with the personality of a Buddha. Indeed, as such he is one of the most ancient and revered Lhas, corresponding to a Buddhist Saint Michael. The flames or Fires represent spirit or the male element, and water, matter or the opposite element. The Kalpasutra describes the fire as the object of dream as being in vehement motion and as smokeless and crackling (dhagadhagaiya). The mass of its flames, which rose one above the other, seemed to interpenetrate each other, and the blaze of its flames appeared to bake the firmament in some places106! Fire or tejas (teu) as the fiery-spirit of the human mind, and as the constituent element in the material body of human beings 105. Kalpasutra (Tr. by F. Max Muller), p. 238 06. Ibid, loc. cit.

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JAIN JOURNAL: VOL-XLI, NO. 2 OCTOBER. 2006 considered biologically, is of the remotest antiquity in Jain tradition. But this fire-element is not identical with the Lord Himself, as we have pointed out above; it only represents that pure and glowing aspect of the Lord, which is the common attribute of all great persons. Just as, therefore, all religious art whether in an-aconic representations or set in definite icons, anthropomorphic or otherwise, is not an end in itself but only a means to an end, even so the symbols in Jain religious art more than in any other, are never worshipped as such but are venerated as the representations of the various aspects of the heghest divinities. 84 We have noticed already the significance of the Astamangalas as given in the early and later Jain texts. In Mathura during the Kusana period, it has been possible to trace the presence of this group of Astamangalas as the earliest evidence of symbolism in Jaina art. In the Ayagapatas which were primarily votive tablets meant for offering oblations to the Tirthankaras, we notice the seated Jina figures in the usual meditation pose. From the point of view of symbology it is interesting to note that these very early votive tablets include some of the group of the Eight Auspicious symbols. Among these the most conspicuous are a pair of fish and the Svastika. With this we may also compare a pair of Ayagapatas apparently Buddhist which have been unearthed from the ancient site at Taxila. One of them shows a fish on the one side while on the opposite side is the Svastika. Two of the corners again show the two figures of a conch each interspersed with foliage decorations. This semblance shows how the motif of the Fish and the Svastika together with the conch had been already regarded as auspicious symbols in ages far beyond that side of the Christian era. The symbolism of the Fish and the Svastika particularly, seems to us to be a very favourite motif with the human race in general. Their particular connection with the votive tablets is again very significant. In Brahmanic conception too, we know, the flag of the god of love, Cupid, is to have the insignia of a pair of fish. The conch along with the full-jar appears on another Ayagapata from Taxila. On the above and down below the central square depression in this Ayagapata of burnt clay we have a full-jar (Purna Kalasa) and a conch. Two human

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A. K. Bhattacharyya: Studies In Jaina Iconography figures on each side flanking the jar and the conch with the interspaces between the see filled with standing female figures certainly afford material for study of early symbolism in Jainism with relation to both Hindu and Buddha symbology. That the Purna-kalasa motif together with the conch was a favourite one singnifying full success and alertness respectively in early Kusana period, we have no reason to doubt. With regard to this particular Ayagapata and the antiquity of its auspicious motif we may remark, in passim, that the style of the dress worn by the figures of the ladies on the square space point to the period of the Scytho-Parthian influence in the north-western frontier of India. 85 It is also interesting to point out that the pre-Kusana Ayagapatas or tablets of homege had the figures of Jinas incised on them. It is also significant to note in this connection that the Jina figures in the Ayagapatas had no emblems or lanchanas on them. The Jaina types of seated figures in these and similar other representations of Kusana and pre-Kusana age had their proto-types in Buddha figures, but a paleographic study reveals that the Jaina figures on Ayagapatas are certainly older than the dateable Buddha images. And indeed there are plausible reasons for that. The Jains given to details of Puja and daily worship were more prone to an iconolatrous attitude than the Buddhists with more resignigng attitude towards life. The Jains as a result found out a more tangible form of the Lord to offer their worship to than the Buddhists would. The latter were further more moved by stronger considerations resulting in a total aversion for all earthly forms of the Lord. This shows, if anything, that in the first stage of iconic developments, the Jina figures had no lanchanas or distinctive marks except for the figure of Parsvanatha who had a serpent canopy as his cognisance. The marks or emblems on the figures of Jinas are conspicuous by their absence. Even the astamangalika figures as shown on the tablet have reached at the period a very little progress in their evolution. The most important feature, however, in these figures of Jinas of the pre-Kusan or Kusana period is the presence of a Pharma-Cakra flanked by a pair of antelopes. It is only at a later stage, it seems, that each Tirthankara figure came to be marked out

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86 JAIN JOURNAL VOL-XLI, NO. 2 OCTOBER. 2006 with a distinctive symbol, when as a matter of necessity they were introduced in distinguishing seated or standing Jina images apparently confusing in appearance. In the Gupta period a lanchana is invariably associated with the Jina icons, which eliminated any chance of misapprehension. In spite of all this however, the antiquity of symbolism in Jaina art has been proved beyond the slighest shadow of doubt. In fact, in the Mathura finds of the remains we get an abundance of these lanchanas like a bull, deer, elephant, dolphin, syena, conch, lion, lotus, buffalo, horse, boar, rhinoceros etc. These are represented as carvings on rail-bars and coping stones discovered in the ruins of Kankali tila. Although the Kalpasutra mentions the lanchanas of the 24 Tirthankara, we have no representation in art correspondingly showing the association. What actually holds good in the matter of lanchanas is probably also true with regard to the Yaksa figures. For in the early Kusana period images of the Jina have conspicuously no attending Yaksa figures beside them. It is also significant that the Jina figures have attending Ganadharas at some stage of the development of the Jaina figures and their associates, as opposed to the concept of the Yaksas and Yaksinis. This tradition seems to have been preserved in some late works of art wherein Jina figures are attended with figures of Cakravartins. Such an illustration is available in a manuscript painting preserved at the Royal Asiaticf Society of Bengal, Calcutta, bearing number 1544. The painting represents a late tradition with considerable influence of the Rajput School. In the group, Adinath is accompanied by Bharatacakri, Ajita by Sagaracakri, Sambhava by Satyavirya, Abhinandana by Mitrabhava, Sumati by Yamadyuti, Padmaprabha by Meghavanta (?), Suparsvanatha by Dharmavirya, Chandraprabha by Danavirya, Puspadanta by Meghavanta, Sitalanatha by Simandhara, Sreyamsanatha by Tripistavasudeva, Vasupujya by Dvipistavasudeva, Vimalanatha by Svayambhuvasudeva, Anantanatha by Purusottamavasudeva, Dharmanatha by Pundarikavasudeva, Santinatha by Purusadatta, Kunthunatha by Kunala, Aranatha by Govinda, Mallinatha by Subhuma, Munisuvrata by Ajita, Naminatha by Vijayaraja, Neminatha by Ugrasena,

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A. K. Bhattacharyya : Studies In Jaina Iconography 87 Parsvanatha by Ajita, and Mahavira by Srenika. The attendant figures are to the right of the central Jina figures. They are the principal convert kings attached by anecdotes to each of the Tirthankaras. They represent in some form or the other a counterpart of the concept of Sasanadevas who are the bearers of the knowledge preached by the Jinas. The notable feature about these royal personages is that they are not inythical figures but have historical existences, and being of a royal descent and status were associated with princely events such as the Saniavasarana or the sacred congregation where sermon is preached in public and before kings and dignitaries|07. From about the Gupta period, however, the presence of the figures of Sasanadevas is very much marked in the figures of the Jinas. This goes hand in hand with the growth of a number of simila other figures or motifs like the flanking pair of deer on both sides of the Dharmacakra or the lion-seat, the threefold umbrellas or the aureole etc. A stereotyped form of these in a codified formula is noticeable in the work of Hemacandra about the 12th Cent. A.D. Then again from the point of view of a study of the icons of other subordinate deities of the pantheon, who were absorbed in the Jain hierarchy of gods, the Jain art was in every respect developed in its elaborate forms not much earlier than the Gupta period. Gods of the Brahmanical Hindu pantheon like Baladeva with a plough and canopy of snake, and Vasudeva Krsna with all his attributes have been depicted as subordinated to the main figures of Jinas. This we can notice in a figure of Neminatha from the Kankali-Tila Mound of Mathuralos. This belongs to the late Kusana period. The pedestal of the Jaina figures of this and later ages is decorated in this way by other inferior gods generally borrowed from the Hindu pantheon. Then in the late Gupta period we have an abundance of figures of Navagrahas or the Nine planets in rows cut in bold relief in the pedestals of the Jaina figures'09. 107. For a discussion on the symbolism of Samavasarana, see infra 108. See pl. tk. fig. 3 $09. See fig. B. 75 Mathura Musum

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88 JAIN JOURNAL VOL-XLI, NO. 2 OCTOBER. 2006 In our study of the symbolism of the Jaina art we come across many figures like the depiction of the dream scene of the Jina mothers just in the same way as we find the Dream scene of Maya depicted in the Buddhist. All the major incidents of the life of a Jina are again the subject of a series of sculpture representations in Jaina art. Man has been the subject of a grand worship in Jainism which surpasses any other form of religious art in India or elsewhere. What constitutes a bulk of Jain art so far at least as the earlier phase of it is concerned in a mass of representations centering round the worship of man-Gods that form the highest objects of worship in Jainism. Indeed this is the most striking and unique feature in Jaina art, and as a result this feature is responsible for the more realistic elements in it. In spite of the borrowings from the Brahmanical ideology, the Jaina art stands out conspicuous by virtue of the presence of these elements. The figures of the gods and goddesses are to appear more human than supernaturally divine. The facial expression to start with, is to be more human than divine. The attributes given to the gods and goddesses are more human than godly. The usual and more common posture of sitting of the gods not only of the highest divinities but even of a good number of those of the lower rank is that of a Yogi of India having nothing supernatural or ideal in it. Except for the variety of weapons in the hands of the gods and goddesses which are clearly traces of a borrowing from the Brahmanical and in some cases exclusively. Buddhist as again, in some others, independent growth in Jainism itself out of causes solely peculiar to that form of the sect, everything in Jaina art and Iconography has clear indication of a tendency towards realistic or rather humanistic surge through its veins. As an instance of these, one may point out that the congisances although a very late device for establishing the identity of the different Tirthankaras grew out of a consideration of the race from which the particular Tirthankara had sprung. Thus, for instance, the Iksvaku family had the bull as the royal insignia and consequently we find the bull emblem as the lanchana of Risabhanatha who is affiliated to the Iksvaku race. In a similar manner, Munisuvrata and Neminatha had respectively the symbols of tortoise and conch for these are the royal insignia, so to say, of the family of Hari from which these two Tirthankaras are said to descend. An important branch of Jaina Art is furnished by the dedicatory sculptures devoted to the departed saints of the Jains. The Kirti Stambhas are by themselves a group of artistic preductions which

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A. K. Bhattacharyya : Studies In Jaina Iconography have very little parallel in the art of either the Buddhists or even the Brahmanical Hindu. These are generally stone pillars surmounted by decorative capitals with tapering ends. The number of faces of these monolithic memorial pillars is generally 12 with 10 rows having in each face of each row the figure of a departed monk with dates. At Nasia in Jaipore such a Kirti-stambha dated V.S. 1844 shows a number of departed monks. It is situated at a temple at this old centre of Jainism. Such Kirti-stambhas or pillars of glory are some times known also by the name of purva-sthaona. The four faces of the base are generally decorated with foliage designs. Another kind of a monolithic dedicatory stone pillar is the Mana-stambha mostly erected as a token of reverence for the Jaina religion itself. These are the memorial stone pillars set up to trumpet the glories of the faith. These were generally erected by pious devotees at a very conspicuous place. specially befor temples such as, Garuda-stambhas. These had in their surmounting capital generally the figure of a Jina seated in the meditation pose and the four faces are usually vacant, the base being decorated either with a svastika or the figure of a lion signifying strength of the religion, or more probably as the emblem of the last Tirthankara, Mahavira. In the Tiloyapannatti110 an eternal temple of Bhavanavasideva is described thus: Kudovari pattekkam Jinavarabhavanam havedi Ekkekam. Vara- rayana kamcanamayam vicittavinna ramanijjam. Cau-go-urati-sala-vihim parimana thambha nava thuha, nava-dhayacetta-khidi usavvesum-Jinanikedesum. Such a temple is further attended with the eight auspicious objects viz. Bhingara-kalasadappana-dhaja-camara-chatta-supahadda, Eya attha mangalanim pattekkam-ada-ahiya-sayam. A Mana-stambha adorns the fore-front of these temples and is thus described: Padima-pidha-sariccha-pidhathambhana-na-davya. Ekkekka manathambhe atthavisam-Jinindapadiman cau-disamsu-simhasana-viras-ju-tau111 ITO. Tiloyarannatti, See also, Trilokasara, vi. 989 for these symbols etc. 1. ibid. loc. cit. 89

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90 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: JAIN JOURNAL: VOL-XLI, NO. 2 OCTOBER. 2006 I. 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

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91 matters concerning any aspects of Jainism. Both the Journals are edited by a renowned scholar Professor Dr Satya Ranjan Banerjee of Calcutta University. The Jain Journal and Sramana for over thirty seven and thirty years respectively have proved byond doubt that these Journals are in great demand for its quality and contents. The Jain Journal is highly acclaimed by foreign scholars. The same can be said about the Hindi journal Titthayara which is edited by Mrs Lata Bothra. In April this year it entered its 25th year of publication. Needless to say that these journals have played a key-role in propagating Jain literature and philosophy. Progressive in nature, these have crossed many milestones and are poised to cross many more. 6. Seminars and Symposia : The Bhawan organises seminars and symposia on Jain philosophy, literature and the Jain way of life, from time to time. Eminent scholars, laureates, professors etc. are invited to enlighten the audience with their discourse. Exchange of ideas, news and views are the integral parts of such programmes. 7. Scholarships to researchers : The Bhawan also grants scholarships to the researchers of Jain philosophy apart from the above mentioned academic and scholastic activities. 8. Publications: The Bhawan also publishes books and papers on Jainism and Jain philosophy. Some of its prestigious publications are : The Bhagavati Sutra (in English] Parts 1 to 4 Barsat ki Rat (A Rainy Night) (in Hindi], Panchadarshi (in Hindi] Bangal ka Adi Dharina (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 toinorrows. 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 nd us your generous support as you have been doing for a long time.

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92 Statement of Ownership The following is a statement of ownership and other particulars about Jain Journal as required under Rule 8 of the Registration of News Papers (Central) Rules 1956. 1. Place of Publication 4. Publisher's Name Nationality and Address 2. Periodicity of its Publication 3. Printer's Name Nationality and Address 5. Editor's Name Nationality and Address JAIN JOURNAL: VOL-XLI, NO. 2 OCTOBER. 2006 Form IV 6. Name and address of the owner Date 15 July 2006 M Jain Bhawan P-25 Kalakar Street, Kolkata 700 007 : Quarterly : Satya Ranjan Banerjee : Indian : P-25 Kalakar Street, Kolkata 700 007. : Satya Ranjan Banerjee : Indian P-25 Kalakar Street, Kolkata - 700 007. : - : Satya Ranjan Banerjee : Indian P-25 Kalakar Street, Kolkata - 700 007 1. I, Satya Ranjan Banerjee, hereby declare that the particulars given above are true to the best of my knowledge and belief. Jain Bhawan P-25 Kalakar Street, Kolkata - 700 007 Satya Ranjan Banerjee Signature of Publisher

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Registered with the Registrar of Newspapers for India Under No. R. N. 12121/66. Autumn - 2006 He, who himself is restrained, should speak of only what is seen and that with moderation and clarity. His utterance should be whole, intelligible and direct, with no verbosity or emotion. With Best Compliments from Kotak Securities 3A, Landmark, 3rd floor, 228A, AJC Bose Road, Kolkata - 700 020 Phone : 2283460 www.jainelibrare