Jain Journal 2007 01

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/520165/1

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ISSN 0021-4043 A QUARTERLY
JAINOLOGY
ON
VOL. XLI
No.3
January 2007
Journal
जैन भवन। JAIN BHAWAN PUBLICATION

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a quarterly on Jainology

JAIN JOURNAL
॥ जैन भवन ||
JAIN BHAWAN
CALCUTTA

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Vol. XLI
JAIN JOURNAL
No. 3 January
Rupees Fifteen
Copyright of articles, stories, poems, etc. published in the Jain Journal is reserved.
2007
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.

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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
HOW APPROPRIATE IS THE PROPOSITION OF
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NEO-DIGAMBARA SCHOOL ?
Prof. Sagarmal Jain
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A LESS KNOWN CAUSE OF PROSPERITY OF THE JAINAS IN THE PALA KINGDOM
Chitta Ranjan Pal
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JAMBŪSVĀMLIN THE AGAMAS
Chita Ranjan Pal
IMPRINIS OF BUIDHISM IN KARNATALA
140
Dr. Hampa Nagarajaiah

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JAIN JOURNAL
Vol. XLI
No. 3 January
2007
HOW APPROPRIATE IS THE PROPOSITION OF NEO
DIGAMBARA SCHOOL ?
Prof. Sagarmal Jain
An anicle entitled "Neo-Digambara School by Dr. Hampa Nagarajaiah was published in the January, 2006 issue of Jain Journal. Generally, we all are acquainted with the Digumbara and Svetāmbaru sects of the Jainas. With the publication of some articles of respected Dr. Adinath Neminath Upadhye, Pt. Nathuramji Premi, etc. and the books -- Yūpnīva Paramparā Aur Uskā Sahitya by Dr. Pushpalata Jain and Jaina Dharma Kā Yapaniya Sampradāya by me the scholars and the knowledgeable sections of the Jainas are also well-acquainted with the Yāpaniya Sampradāvas as well. However, it resulted in the belief that most of the sacred works of the Digambara sect are now believed to be of the Yāpanīva tradition. As a result, a campaign seems to have started to prove these works to be of the Digambara tradition. Dr. Nagarajarah's article under review is also a link in the same chain. In this article, Dr. Hampa Nagarajaiah has proposed an imaginary Neo-Digambara sect and has tried to show that the works that are believed to be of the Yāpanīva tradition are actually of the NeoDigambara sect. Whether or not this imagination of his is based on any historical facts, is the subject-matter of this article.
As far as the Svetambara, Digambara and Yapaniva sects are concerned, there are ample literary and inscriptional proofs available from the Ancient and the Middle Ages. Much literary and inscriptional evidence regarding the Yapaniva sect dates back to the 5th to the 14th century A.D. My first question is, “Is there a single literary or inscriptional evidence available to support the existence of NeoDigambaras? If not, what is the basis of the truth of this imagination of Dr. Nagarajziah?” As far as I know, we also get the ancient

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inscription mentions regarding the Kurcaka Sangha and the Mula Sangha along with the Svetambara, Nirgrantha (Digambara) and the Yapaniya sects As far as the Mula Sangha is concerned, it is the forerunner of the Yapaniya Sangha only. I have conclusively proved this in my book.--Jaina Dharma Ka Yapaniya Sampradaya. Although the scholars of the Digambara pursuit relate it to the Nirgrantha Sangha, but how far is this belief of theirs tenable can be a controversial issue and I do not wish to enter into this controversy here. I have presented my arguments to this end in my book, Jaina Dharma Kā Yapaniya Sampradaya and the desirous readers may consult them there. There is no place for raising this controversy in this article. As far as the Kurcaka Sangha is concerned, I have found a mention of Kürcaka Gaccha in the Svetambara tradition also. However, firstly, this mention is of a later period, and secondly, it is related to a place, Kucera, in Rajasthan, while the inscription regarding the Kurcaka Sangha is from the South and it is dated the 5th century AD. Whether or not there was any relation amongst the Kurcaka Gaccha and the Kürcaka Sangha, is a matter for further research.
According to his views, Dr. Hampa Nagarajaiah has mentioned four sects - Yapaniya, Śvetāmbara, Digambara, and Neo-Digambara, and has taken the Neo-Digambara sect as different from the Digambara sect. He has simply categorised the literary works and said that (1) Paumacariyam, a work on the story of Rama by Vimalasūri is of the the Yapaniya tradition. (2) Rāma-stories by Śīlāńka and Hemacandrasuri are from the Svetambara tradition. (3) Ādipurāṇa by Jinasea, and descriptions about Rama by Gunabhadra (circa 898 AD) and Puspadanta (circa 965 AD) are of the Digambara sect and that (4) Padmapurāṇa by Ravisena and Harivaṁśa' by Punnāta Jinasena and Bṛhatkathākosa' by Hariṣena are from the Neo Digambara sect.
In this connection, my first objection is, "Have Ravisena, Punnāța Jinasena and Harişena ever claimed themselves or their master-disciple tradition to be belonging to the Digambara or the NeoDigambara tradition?"
'Is there any other inscriptional or literary mention about the

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SagarmalJain: How appropriateisthe PropositionofNcodigambara School?
Neo-Digambara sect? As ample literary and inscriptional evidences are available in respect of Yāpania, Svetāmbara, and Digumbara (Nirgrantha) sccts, and they can, therefore, be accepted as sects, but the Neo-Digambara sect was neither ever there nor is it there at present, and so, on what basis can we accept it as a sect? I have clearly proved in my book, Jaina Dharma Ka Yāpuniya Sampradāya, that as far as Umāsvāti, Vimalasūri and Siddhascna Divākara arc concerned, they are from a period prior to the clear division of the Jaina tradition into Yapaniya, Svetamburu, and Digambara (Nirgruntha) sects. The facts mentioned in their works tally with the conditions of the Jaina Sanghu in the first-second centuries AD, when many differences of conduct had stepped in but the sectarian division had not come in. We do get the inscriptional and archaeological proofs about the pre-sectariandivision period in the Mathura inscriptions and iconographs. These are indicative of the situation obtaining prior to the coming into being of the Svetāmbaras and the Yāpaniyas. They cannot be called the Svetāmbaras, Digambaras or the Yāpaniyas. Svetāmbara, Digambara, and Yūpaniya grew into sects some two to three centuries later. The clear mentions of the Svetambara (
White-clad). Digumbara (Nirgrantha or Sky-clad) and Yūpaniya orders are found from the 5th century only and not carlicr. Dr. Hamna Nagarajaiah's contention that Sīlānka and Hemacandra represent the whitc-clad sect while Gunabhadra and Puspadanta represent the sky-clad sect is not a matter of any controversy. However, his contention that Ravisena, Punnāta Jinasena and Harişeņa were not Yapanīyus but Neo-Digambaras, cannot be accepted in the absence of any proofs. On careful study of the works of Ravisena, Punnāța Jinasena and Harişcna, we find that many of their beliefs were quite close to the beliefs of the Yüpaniya Sangha. In my view, the three works referred to by the learned scholarPadmucaritru of Ravi sena, Harivamsapurāņa of Punnäta Jinasena, and Brhatkathākosa of Harişeņa actually appear to be of the Yāpaniya tradition. It is so because many of their beliefs are different from both, the Digambaras and the Svetambaras, such a sect cannot be any one other than the Yāpaniva sect. To call them by the name of Neo

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Digambaras is nothing but a flight of imagination, because the sect that partly resembled and was partly different from the Svetāmabara and Digumbara traditions was Yāpaniya sect only of which we have ample literary and inscriptional evidences
Moreover, this contention of respected Dr. Hampa Nagarajaiah that he wishes to ascribe the Pudmapurāņa of Ravisena and the portion relating to the story of Rāma in the Harivamsapurāna of Jinasena to the Neo-Digambara tradition for the reason that they are different from those in the Digambara tradition and follow the story of Paumacarivam of Vimalasūri. However, if he believes that in Padmacaritra, Ravisena has followed the story of Vimalasūri of the Yāpaniya tradition, he should believe him also to be from the Yāpapaniya and not from the Neo-Digambara tradition. Here, to substantiate his vicw, he puts forth the story of Kaikeyī. He writes, “Kaikeyī, the queen of Daśaratha, has been shown as having attained liberation, and because the Yāpanīyas believe in the liberation of women, therefore, Vimalasūri is Yāpaniya. However, as Ravisena has not mentioned about the liberation in his Padmacaritra, he is not Yapanīya, but Neo-Digambara.” However, he does not become a Neo-Digambara just by not mentioning the liberation of Kaikeyi. In the Padmacaritra itself there are a number of facts that prove Ravisena to be a Yāpaniya. When we compare the Paumucuriyam and Padmacaritra, it becomes clear that the Padmucaritra of Ravisena is generally a Samskrtarendition of the Präkrta Paumucarivam of Vimalasūri. If Prof. Nagarajajah believes Vimalsūri to be Yāpaniya, then he should also accept the one who follows his (Vimalasūri’s) story of Rāma is also Yāpaniya. Not only this, in many an instance, Ravisena has, like the Yāpaniyas, taken the nuns as equivalent to the monks and not as having taken a quasi ordination or unfit for taking the five great monastic vows. Again, wherever he has mentioned the monastic ordination or any man or woman, he has also clearly mentioned his or her attainment of heaven or liberation. However, in the available edition of Padmacaritra, he has mentioned the monastic ordination of Kaikeyi alongwith 300 other women and concluded the sarga (section) by saying. “sanyaktvam dhārayanti sunirmalam"

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Sagarmal Jain: How appropriate is the Proposition of Neodigambara School?
Here, the verb 'dharayanti' has been used in the plural form, which. indicates that he has referred to all 300 women and not only Kaikeyī. Here, the 86th parva neither mentions Kaikeyi's going to heaven nor does it say anything about her attaining liberation. He also does not mention as to what became of her after her death, while in Bharata's case he mentions his nirvāņa also along with his monastic ordination. Likewise when Sita's monastic ordination was mentioned, her going to heaven was also mentioned. Under such circumstances, why has Ravisena not mentioned anything about Kaikeyi's destiny after her death? If he did not want to mention her liberation, at least, he should have mentioned her going to heaven. Here, what can we make out of Ravisena's silence? If, according to Dr. Nagarajaiah, Ravisena was a Neo-Digambara and did not believe in attainment of liberation by women, he could have, at least, mentioned her going to heaven. Here, it appears that in order to support the Digambara view of nonliberation of women, the successive copyists or editors had removed the mention of her attaining liberation and added, "samyaktvam dharayanti sunirmalam" or they had completely removed a verse mentioning the liberation of Kaikeyī. Such have been the trends of the scholars with sectarian zeal. It is a well--known fact that the term 'sañjada', was removed from the 93rd aphorism of the first part of Satkhaṇḍāgama, because it supported woman-liberation. This question had caused quite an argument even amongst a number of Digambara scholars. This term is still not there in the first published edition of the Dhavala commentary on the Satkhaṇḍāgama and the copper plates thereof. This was subsequently restored in the second edition. Similarly, in the Jnanapiṭha editon of the Sarvārthasiddhi, a number of phrases from the earlier editions were changed. In my view, a similar incident has happened in this case also, and the portion concerning the liberation of Kaikeyi has been removed. Even then there are a number of facts, indicating it to be a work of the Yapaniya tradition, in this very section of this work. For example, the nuns have never been accepted as equal to the monks in the Digambara tradition, whereas at the end of the 86th parva concerning Kaikeyi three concluding verses clearly mention that Kaikeyī had torn the web of lay existence and gained

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the best status of an Arvikā. Not only this, further it has been said therein that having shed all encumbrance and having gained the wealth of liberation she was resplendent like unblemished Moon. Here, we find two indications first of her liberation and second of her freedom from all forms of encumbrance (parigraha), whereas both these facts will not be acceptable even to the so called Neo-Digambara sect also. Further, it has been mentioned that where there was the monastic group of the monks, nearby there had also gathered the group of the halocd nuns. Thus, that congregation was resplendent with many a lotus in the form of monks and nuns. Also, there were a number of householders of purity of mind who were well-endowed with austerities and righteousness. Actually, who is not liberated when the Sun of knowledge rises? Meaning that they are liberated. Thus, even today this parva contains indirect references to woman-liberation and layliberation as well. Therefore, there remains no doubt about Ravisena's Padmacaritra to be a work of the Yāpaniya tradition. Dr. Hampa Nagarajaiah has also mentioned an unavailable story of Rāma by Srivijaya (circa 865 AD) and Ponna (circa 965 AD). However, when they are not available, it is difficult to say whether they were Yāpaniyas or Neo-Digambara. Also, by the mention of Vimalasūri and Yäpanīya Ravisena, bi Ācārya Udyotanasūri of the Svetambura tradition, in his lineage, it shows that Ravisena was a Yapanīva, bacause the Svetambaras had always enjoyed good and affectionate relations with the Yāpanīvas.
After this Dr. Nagarajaiah has tried to show that the author of Harivarsapurāna, Punnāta Jinasena was also from the NeoDigambara tradition. Although he has agreed that in many ways the stories of Harivansapurūņa are different from the ones in the Digambaru tradition, even then he does not want to accept him (Punnāta Jinasena) as belonging to the Yāpaniya tradition, but says that he belonged to the Neo-Digambara tradition. In support of his view he says that Harivamsapurāna does not contain mentions of woman-liberation and of eating by the Kevalins. Therefore, his views are different from those held by the Svetambara and the Yāpaniya traditions, and he is a Neo-Digambara. However, in the 65th sarga of

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Harivamsapurāņa, there is a mention of liberation by the followers of other faiths. The concept of liberation of other crccds was accepted by the Svetāmbaras and the Yāpaniyas and not by the Digambaras. From this Harivamsapurāņa, in which liberation of Nārada, ordained as a Tāpasa, is clearly mentioned and it is clearly proved to be a work of the Yāpanīya tradition. If Dr. Nagarajaiah accepts the fact that the liberation of the Tāpasas was acceptable to the Neo-Degambaras, he will also have to variously accept the liberation of the clothed ascetics and that of the householders and the women. In that case there would be no difference between the Yāpuniyus and the Neo-Digambaras. Actually, those whom the Svetāmbaras but the Digambaras only because they too support the unclothed monasticism just like the Digambaras. The Yüpaniyas can be a branch of the Digambaras, but they are not different from the Digambaras, as the origin, development and merger of this sect is related to the Digambara tradition only. Today, their literature, temples, and icons, etc have been inherited by the Digambara sect and it is surprising that why are they so averse to the Yāpaniyas and unnecessarily coin terms like NeoDigambaras, etc for them. How far is it correct to call the Yāpaniya ācāryas and their literature to be of Neo-Digambara sect for the sake of self-satisfaction alone? Whereas there are ample literary and inscriptional evidences available to support the Yāpanīyu tradition, there are none that support the existence of the Neo-Digambara sect or tradition. If in the view of Dr. Nāgarajaiah, all those Ācāryas and their works whom Prof. Upadhye, Pt. Nathuramji Premi, Dr. Pushpalata Jain, and myself have proved to be Yāpaniya, are NeoDigambara, then which is the literature that belongs to the Yāpaniyas ? If Neo-Digambaras and the Yāpaniyas are the same, the term NeoDigambara becomes meaningless. In my opinion, Neo-Digambaras are nothing more than a flight of imagination of the learned author.
He calls Harişeņa, the author of Brhatkathākoša, also as NeoDigambara. But when Harişeņa mentions the liberation of a householder of minor vows, how can he be different from the Yūpanīyas ? In his lineage, Harişeņa has mentioned the names of Indra and Divākara yati. Indra has been mentioned as a Svetāmbara

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ācārya in the commentary of Gommaṭasāra, but Pt. Nathuramji Premi has accepted that Indra and Divakara Yati were from the Yapaniya tradition. The title yati has been specially used in the Yapaniya tradition and therein the ācāryas have been said to be the leaders of the yatis (Yatigrama agrani). This title was also bestowed upon Sākaṭāyana himself. Respected Prof. Nagarajaiah has also mentioned the Mulasangha and the Punnata sangha as the Digambara sanghas, but in my book, Jaina Dhrma Ka Yapaniya Sampradaya, I have, on the basis of many irrefutable proofs, conclusively proved that these sanghas belonged to the Yapaniya tradition. In the Halsi (North Karnataka) inscriptions of the 5th century AD. the Digambara sanghas have been mentioned as Nirgrantha sanghas. Therefore, Punnāta Jinasena is not Neo-Digambara, but Yapaniya only.
Again, Punnāṭasangha is the later version of the Yapaniya Punnaṭavrkṣa-mulagaṇa. The ganas of the Yapaniyas that have been mentioned in the inscriptions, have been referred to as mulagaṇa only. Mulasangha and Mulagaṇa are synonymous, therefore, Mulasangha is actually the carlier name of the Yapaniya sangha. In due course, when the Yapaniya sanghas were merged into the Nirgrantha Digambara tradition, the Digambara and Mulasangha became
synonymous.
The Bhagavati Ārādhanā by Śivārya is also a work of the Yapaniya tradition, as its commentator Aparajitasuri was undoubtedly a Yapaniya. Even the Digambara origin of Vaddha-ārādhanā and another ārādhana also does not prove that the original work was of Digambara origin. Many Śvetāmbara masters, such as, Haribhadra, Yasovijaya, etc. cannot be said to be belonging to the Digambara or Buddhist traditions just because they have written commentaries on many Digambara and Buddhist works. The place of honour that Siddhasena Divakara has gained in the Digambara tradition is because of the qualitative merit of his work. In my book, Jaina Dhrma Kā Yapaniya Sampradaya, I have clearly proved that Siddhasena Divakara, the author of Sanmatitarka. was the predecessor of the Śvetāmbara and Yapaniya traditions. It is surprising that a serious scholar of History like Dr. Nagarajaiah has written that Abhayadeva,

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the commentator of Sanmatitarka, was a Digambara whereas in the commentary itself Abhayadeva, has mentioned himself as a disciple of Pradyumnasūri of Candraguccha. Not only this, in the last colophon of the Pārsvanāthacaritra, too, he has been mentioned as Svetāmbara grāmanīya. Even this helief of Dr. Nagarajaiah that Siddhasena and Jațāsimhanandi, too, were Neo-Digambaras is not logical. Siddhasena was an ācārya of pre sectarian division period, and Jațāsimhanandī is clearly Yapaniya. The belief that all the ācāryas that have ‘sena' in their names are from the Sena sect is also not truc. In all the thrcce traditions - Digambara, Svetāmbara and Yāpaniya - there have been a number of ācāryas who ended with the suffix 'sena'. Therefore, it is not proper to call all ūcāyas with 'senu'cnding names as NeoDigambaras.
A sect by the name of Neo-Digambara never existed. If there ever has been a sect that has acted as a bridge between the Digambara and Svetāmbara sect, it has been the Yāpaniya sect. Yāpanias are Digambara only as they support unclothed clergy. I am pained to see as to why the Digambara scholars frown at them by considering them as different. If they have no objection to the Dravida and Māthura sanghas, and their literature, even when they have been mentioned as Quasi-Jaina sanghas (Jainābhāsa), if they can accept the literature of the Bhattārakus as their own, then what is the hitch in accepting the Yāpaniyas as Digambaras even after accepting their temples, icons and the literature as such. Why do they feel the need for coining phrases like Neo-Digambara for them. Actually, Yāpaniya is that original tradition from which the traditions of the Digambara and the Svetambaras have developed, and which bridges the gap between the two. The concept of Neo-Digambara will only go to deepen the dividing line between us whereas the Yāpaniya tradition will bring us nearer to each other, which is the need of the time.

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A LESS KNOWN CAUSE OF PROSPERITY OF THE JAINAS
IN THE PALA KINGDOM
Chitta Ranjan Pal
Buddhism experienced a great theological and spiritual change as well as an unparalleled expansion in and outside Bengal during the rule of the Pāla Kings, most of whom were professedly Buddhists. But their adherence to Buddhism did not in any way hinder the progress either of the Brāhmanical religion or the Jaina faith in Bengal. Their eclecticism and tolerance were at the root of this multi-faced religious growth and development in Bengal from the second half of the eighth to the Ist half of the 12th century A.D. and the correctness of this view has been accepted by all scholars.'
Save and except this well-known factor, there is another factor, less known, if not less important, which also contributed to the progress of the Brāhmanical sects as well as Jaina religious order in Bengal.
After the death of Devapāla, the third King of the Pāla dynasty, the Pāla Empirc crumbled to picces. Devapāla's sucessors-Surapala - I. Vigrahapāla I Nārāyaṇa Pāla and Rājyapāla and Gopāla II were all weaklings and nonmartial in character. Sometime after 860 A.D. the Rāstra Kūțas defeated the Pāla army and conquerred a part of their empire. “According to Sirur Inscription dated 866 A.D. Anga, Vanga and Magadha paid homage to King Amoghavarşa.””, and this military
1.
N.R. Roy - Bängālīr Itihāsa (Adi parva)
(in Bengali) pp499111. N.N. Dasgupta - Bānglāy Bauddhadharma
(in Bangali) pp 36 ff. N.R. Roy - Bāngālīr Itihāsa (Ādhiparva)
(in Bengali) p. 438 R.C. Mazumder (Ed.) - The Age of Imperial Kanauj
p. 57; E.n. 44
2.
3.

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Chitta Ranjan Pal:Alessknown causeofprosperityofthe Jainasinthe Palakingdom
disaster on the part of the Pālas took place during the reign of Nārāyanapāla I. The Pratīhāras did not lose time to take advantage of the situation in which their hereditary enemy, the Pālas had fallen and their King Mihir Bhoja formed a strong military alliance with neighbouring powers and defeated Nārāyanapala 1. Mihira Bhoja's son Mahendra Pāla followed in the foot-steps of his father and defeated the Pāla King squarely in the battle field more than once. Not less than six inscriptions of Mahendra Pāla have been found at Patna and Gaya regions which prove the annexation of Magadha (a part of the Pāla Empire) to the Pratihāra Kingdom. Except the above-mentioned six inscriptions two more inscriptions of Pratihāra King Mahendra Pāla-one issued in the 5th year and the other in the 15th year of his reign have been found at Paharpur (Rajshahi Dist.) and Mahisantosh (Dinajpur Dist) respectively. These inscriptions decisively prove that Nārāyaṇapāla I had lost not only Magadha but also north Bengal to the Pratīhāraking* temporarily and the military decline of the Pala Kingdom had its impact upon the religious life of the people of Bengal.
The successive military defeats inflicted upon the Pālas by the Pratīhāra Kings heightened the religious quarrels and acrimonies between the Hinayānists and the Tantrayānists of Bengal which had its origin carlier during the reign of Dharmapāla. At that time the Saindhava Srävakas (Hinayanists) burned the image of Heruka (worshipped by the Tantrayānists) and the Tantrika books" (read by them). From the Nālanda stone inscription of Vipulasrimitra we come to know that Vipulasrimitra's grand Preceptor's preceptor (Parama guru's guru) Karunāśrimitra while residing at the Somapurī monastery was burnt to death by an army of Vangal". This "deadly quarrel” between the Saindhava Srävakas and the Tantrayānists of Bengal continued unabated for a few generatios. According to Dr. N. Dutta the Saindhava Srāvakas were probably instigated and patronized by
5.
I bid p 33 D.B. Chatterji (Ed.) - Taranatha's Ilistory of Buddhism in India p. 279 N.N. Dasgupta - Banglay Bauddhadharma p. 94 (in Bangali) N.R. Roy - Bāngālīr Itihāsa (Ādiparva) p 605

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the Gurjara Pratīhāra rulers. As stated by Dr. N. Dutta, "It seems that thcy (the Saindhava Srāvakas) obtained the Patronage of the Gurjara (Pratīhāra) rulers who asserted their sovereignty in the East during the Pāla rule."?
Probably this severe military disaster had shaken the firm conviction of some Pāla rulers in their hereditary religious belief in Mahāyāna Buddhism. This allegation can be substantiated by epigraphic evidence too. The emblem of Dharma Chakra’, symbol of Buddhism, has been found inscribed in the only copper plate grant of Nārāyaṇa Pāla, but the hereditary epithet “Parama Saugata” of the Pālas is nowhere found engraved in his inscriptions. Though Nārāyaṇapāla had ruied over the destiny of the Pāla Kingdom for more than half a century, there is no record that he had ever built a monastery for the Buddhist monks. No Buddhist Acārya, no scholar worth mentioning had flourished in the Pāla Kingdom during his reign.
Nārāyaṇapāla's son Rājyapāla (917-952AD) ruled over the truncated Pāla Kingdom for about 35 years and many inscriptions of his reign have come to light. But in none of his inscriptions the hereditary emblem of the dynasty, “Dharma Chakra” and the “invocation” to the Buddha have been found engraved.
The temporary collapse of the Pāla Empire brought its wako the decline in religious activities of the Buddhist monasteries for more than a century. The opponents of the Buddhists i.e. thc Brāhmanical Hindus and the non Brāhmanical Jainas fully utilized this opportunity to their advantage.
It will not be out of place to mention that the Pala Kings i.c. the Rāstakütas and the Pratīhāras were toierant too, but they betrayed no inclination to Buddhism. They i.e. the Rāstrakūtas and Pratīhāras,
7. R.C. Mazumdar - Age of Imperial Kanauj p. 273
N.R. Roy - Bāngālīr Itihās (Adiparva) p. 438 9. N.N. Dasgupta, Bāngaly Bauddhadharma p. 72 10. R.C. Mazumdar - The Age of Imperial Kanauj p. 28

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were, on one hand, devotees of Brāhmical gods and goddesses and on the other hand, were patrons of Jainism". So during the temporary collapse of the Pāla power the followers of the Brāhmanical sects and Jaina religion had enough opportunity to expand their activities in Bengal.
The Rāştrakūta King who invaded Anga, Vanga and Magadha was Amoghavarşa who, in religious persuasion was more a Jaina than a Brāhmanical Hindu. It is true that he was a worshipper of the family goddess Mahālakṣmī but he revered Mahāvīra profoundly, Jinasena, the author of the Adipurāṇa was the preceptor of Amoghavarşa. It is also said about him that he accepted the Jaina Dīkņā and patronised many Jaina Ācāryas. It is also said of him that he followed the theory of Syādvāda in his day to day life and abdicated the throne more than once to observe the vow of akiñcanatval?. His son Krişņa II was also a patron of Jainism.
Regarding the Pratīhāra kings, it is to be stated that Vatsarāja, Nägabhatta II, Bhoja and Mahendra Pāla who measured swords with Dharmapāla, Devapāla and Nārāyaṇa Pāla in successive periods were, on one hand, devotees of Hindu gods and goddesses, on the other hand, were great patrons of Jaina religion.
Vatsarāja is said to be an admirer of Bappabhatti Sūri and it is also said that the King had extended all help to Bappabhatti in furtherance of his missionary activities and on his advice Vatsarāja had set up many Jaina temples and upāšrayas in his Kingdom. His son Nāgabhatta II is said to be a convert to Jainism. He was also a great patron of Jaina Ācāryas.' King Mihira Bhoja and his son Mahendrapāla were also patrons of Jaina religion. In spite of their religious catholicity, the Pratīhāra Kings did not hesitate to support the Saindhava Śrāvakas to create troubles for their rivals, the Pāla Kings.
11. 12. 13.
Ibid p. 257 Ibid p. 294 Ibid p. 290

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The temporary occupation of South Bihar and North Bengal, two vital regions of the Pāla Kingdom by Pratīhāra Kings who were inclined to Jaina faith, might have inspired the Jainas of Bengal to greater and more vigorous religious activities in the truncated Pāla Kingdom and the outcome of these religious activities (it may be Nālanda by a merchant named Vaidyarnātha, son of Monorathalu on the 24th ycar of Rājyapāla's reign i.e. C941 A.D. This dated inscription proves that the prevalence of Jaina faith in the Pāla Kingdom was not dependent upon royal support but on the patronage of the merchant class.
It is a matter of great astonishment that with the temporary decline of Pāla power, the creativity of Buddhist scholarship, the vigour of the Buddhist inisions, vitality and initiative of the Buddhist artists - all were struck, as if, by a thunder bolt. For more than a century from the second half of the 9th century to the Ist half of the 10th century A.D. no philosopher, no scholar, no teacher no artist worth name appeared on the Buddhist horizon of Eastern India.' In the opinion of a scholar Buddhism in Eastern India had fallen into a ‘stupor' in the 10th century A.D.16
The 'Stuper' into which Buddhism had fallen in the 10th century A.D. proved to be a blessing in disguise for the Jaina community of Bengal. They got a unique opportunity to preach their doctrine and extend their influence over newer regions unopposed. Deprived of royal patronage, the Bengalee Jaina lay-devotees, most of whom perhaps belonged to small trading and artįsan classes, built with their small funds, not stupendous but small temples and upāšrayas and adorned them with images of their Tīthankaras and attendant gods and goddesses.
In fact the century of stupefaction for the Buddhists was turned into a century of virgorous and feverish activities on the part of the
14. R.P. Chandra - Archaeological Survey of India (1925-26)
pp124 ff. 15. N.N. Dasgupta - Bānglāy Bauddhadharma (in Bengali) p 72 16. R.C. Mazumdar (ed) - The Struggle for Empire p 415

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Jaina community in Bengal in the fields of building temples, modelling images of the Tīrthankaras and “Pārsva-devatās” and decorating the temples with friezes and the Pārsvadevatās and other minor divinitics with rich and colourful ornaments. These vigorous temple-building and image-making activities of the Jainas continued unabated for centuries till the advent of the iconoclast Khalji hordes in Bengal at the fag end of the 12th century A.D.
Most of the archaeological relics and fragmentary images of the Tīrthankaras and their attendant gods and goddesses which have been so far discovered in the Districts of (Rajshahi, Bogra, Dinajpur in Bangladesh) and in undivided 24 Parganas including Sundarvans, Hoogly, Burdwan, Midnapur, Bankura, Purulia, North and South Dinajpur in West-Bangal are assignable to the latter half of the 9th & 10th A.D. according to expert opinion.

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JAMBŪSVĀMI IN THE ĀGAMAS
Chitta Ranjan Pal
Jambūsvāmī the second patriarch of the Nirgranthas (Jainas), is traditionally believed to have received the Āgamas from his preceptor, Sudharman, the fifth Gañadhara and the first patriarch of the Nirgranthas (Jainas) who in his turn obtained the sermons directly from Sramaņa Bhagavān Mahāvīra himself.
A perusal of the Āgamas makes it evident that Sudharmasvāmi had, on many occasions, expounded the doctrine and explained the sermons of Lord Mahāvīra to his foremost disciple Jambūsvāmī on being questioned and sometimes without being asked by the latter.
The Ācārānga Sūtra, one of the oldest Āgamas, beings with this introduction.
“O long-lived Jambūsvāmi 1 (Sudharman) have heard the following discourse from the venerablc (Mahāvīra)":
“Here many do not remember whether they have descended in an eastern direction (when they were born in this world), or in a southern, or in a Western, or in a northern direction or in the direction from above, or in the direction from below, or in a direction intermediate (between the cardinal points) or in a direction intermediate between these (and the cardinal).
The “First lecture” named “The Doctrine” in the first book and first chapter of the Sūtrakrtāñga, the second book of the Agamas, begins as follows:
“One should know what causes the bondage of soul and knowing (it) one should remove it.
(Jambūsvāmin) asked Sudharman :

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“What causes the bondage (of soul) according to Mahāvīra ? and what must one know in order to remove it?" (Sudharman answered):
"He who owns even a small property in living or life-less things or consents to others holding it, will not be delivered from miscry.”
The fifth Āgamic text, the stupendous Bhagavati Sūtra is a sacred book containing questions and their answers-Mahāvīra replying to the questions of his first and foremost disciple Gautama.”....... "With a submissive mood to listen to the master's words, paying obeisance, : facing the Master with duc humility and with folded palms, adoring the Master, hc (Indrabhūti Gautama) made the following submission:
(Nine questions on Karma bordage)
“Thus verily, Bhante ! is it proper to call moving as the moved, frunctifying as fructified, feeling as felt, separating as separated, cutting as cut, piercing as pierced, burning as burnt, dying as dead and exhausting as exhausted ?"
“Yes, Gautama, it is so; moving as moved and so on till exhausting as exhausted”.
The Uttarādhayanu, the first Mūlasūtra is the last stratum of the Āgamas. The first sermon of this Āgamic text “On Discipline” seems to have been explained by Sudharman on his own accord without being asked by his disciple
"I shall explain in due order the discipline of a homeless monk, who has got rid of all worldly ties. Listen to me.
But the second lecture of this book “On troubles” begins with the customary introduction.
"O, long-lived Jambūsvāmi, I (Sudharman) have heard the following discourse from the Venerable Mahāvīra): The discourse is as follows:

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Here, forsooth, the venerable ascetic Mahāvīra of the Kāsyapa gotra, has declared twenty-two troubles which a monk must learn and know, bear and conquer, in order not to be vanquished by them when he lives the life of a wandering mendicant,"
Instances can be multiplied by quoting passages from some other Agamic texts to show where Jambūsvāmī, the foremost disciple of the first patriarch, is found as a silent listener and where an eloquent questioner. However, it is traditionally believed that Jambūsvāmī was the recipient of almost all the Āgamic text, obtained by the fifth Gañadhara Sudharman, directly from the Sramaņa Bhagavān.
In this connection, it is to be remembered that more than half of the Āgamic texts (with the inclusion of the colossus work, Bhagavati Sūtra) owe their existence to the questions of Indrabhūti Gautama and his preceptor, Sramaņa Bhagavān Mahāvīra's replies to those questions and these questions as well as their replies were collected and preserved in memory by Sudharmasvāmī, the first partriarch of the Nirgranthas. Later on, this ancient lore was transmitted by Sudharman to his foremost disciple Jambūsvāmi who in his turn transmitted the same memoriter knowledge to his disciple, Prabhava, the 3rd partriarch of the Svetāmvaras. In this way the sermons of Sramana Bhagavān Mahāvīra have been transmitted by a line of spiritual descendants of the first Partriarch Sudharmasvāmī from one generation to another till the holy mcmoriter Āgamas were put into writing at a synod convened in the city of Valabhi.
As Ārya Sudharman, the first patriarch of the Nirgranthas (Jainas) had expounded all the doctrins and explained all the sermons of Sramana Bhagavān Mahāvīra to Jambūsvāmī, the latter had full knowledge of the fourteen Pūrvas and twelve Añgas as well as other Agamic texts, Besides obtainement of the knowledge of all the pūrvas, Añgas and other Āgamic texts, he had also obtained four types of knowledge - i.e. Matijñāna, Sutrajñāņa, Avadhijñāna and Manaḥparyāyajñāna. At the last stage of his monastic life, he had attained the Kevalijñāna. It is traditionally believed that he was the

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last "Kevalin among the Nirgranthas. After him "both Mokṣa and omniscience were closed to men.'
יי
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Jambūsvāmi, who was neither a direct disciple of Śramaņa Bhagavan Mahāvīra nor a Ks triya (or a Brahmin) by caste was invested with the patriarchate of the Nirgranthas at a very yong age, unlike his predecessor Sudharman who was made the patriarch of the monastic organisation of the Nirgranthas at a mature age of eighty (80).
It is likely that after his investiure to the patriachate of the Nirgrannthas, he spent his youthful energies on one hand in attaining the omniscient knowledge, the goal of a Jaina monk, and on the other hand, consolidating as well as expanding the Nirgrantha's monastic organisation to the East beyond Anga - Magadha territories.
But the monastic achievement of this Mahamuni of the Nirgrantha community who as the first non-ganadhara patriarch received all the sermons of Śramaṇa Bhagavan Mahāvīra from his preceptor Sudharmasvami gradually faded out from the memory of the Nirgrantha-fraternity even before a century had elapsed since the mokṣa of this great saint in the year 463 BC (according to traditional reckoning) and c, 403, B.C. as per Western calculation. The echo of this apparent oblivion of the memory of this Mahāmuni may be heard in the "List of the Sthaviras" or "Theravali, the second Book of the Kalpa-Sutra of "Bhadrabahusvāmī.
The name "Jambu" is mentioned at three different places in the "Theravali" or "The list of Sthaviras" of the holy Kalpasūtra."

In one place mention is made of Arya Jambūnāman, the discipie of Arya Sudharman belonging to Kasyapagotra. In another place mention is made of "Jambu, a disciple of Sambhutavijaya without any honorofic like arya or sthavira and gotra name. Agai mention is made of 'Jambu' in the ninth (9th) gāthā appended to "The Theravali or "The list of the Sthaviras" with the honorofic sthavia and belonging to the "Gautamagotra" The gatha (IX), mentioned above, is quoted below.

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“thira-satta-caritta ñāña-sampanna I
theram ca ayya Jambum
Goyama-gottam namamsāmi II
The English translation of the ninth gāthā is as follows -
“Bowing down may head, I pay my reverence to the sthavira Jambū of the Gautama gotra, who possessed steady virtue, good conduct and knowledge”.
After the perusal of the list of the sthaviras, it seems that the sccond partriarch of the Nirgranthas, Sthavira Jambūnāma of Kāśyapagotra and the Sthavira Jambū adored in the gāthā (no. ix) are identical, though in the gāthā his gotra name has been mentioned as Gautama.
In this connection another question may be raised : why has Jambūsvāmī, the recipient of the Āgamas, been adored after eight patriachs who were less celebrated and less famous than Jambūsvāmī? Will this matter be regarded as a case of inadvertent error of the composer of the gāthā or of the fading away of the memory of Jambāsvāmī from the ecclesiastical history of the hierarchy of the Nirgranthas (the Jainas)?

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Chitta Ranjan Pal: Jambusvami in the Agamas.
1.
2.
3.
4.
5.
6.
7.
8.
Hermann Jacobi - Jaina Sūtras (Vol. 1) Acharänga Sūtra p.-1
SBE, vol. 22, (MBP - Edition).
Hermann Jacobi - Sūtra Kritānga, Jain Sūtras - P-II, p.-235
SBE vol. 45 (MBP Edition)
K.C. Lalwani - Bhagavati Sūtra Vol. - I p.-5
Jain Bhawan. Calcutta.
9.
K.C. Lalwani - Ibid.
M. Winternitz - History of Indian Literature vol - II, p. - 447
(MBP Edition).
Hermann Jacobi - Jain Sutras vol. II Uttaradhyana Sutras. p.- 1, SBE-45 (MBP Ed.)
K.C. Lalwani - Bhagavatī Sūtra, vol - I Translator's foreward P.- IX.
Hermann Jacobi - Kalpa Sutra. List of the sthivaras pp.286-287, SBE : vol -
22
Sinclair Stevenson - Heart of Jainism p.
10.
C.R.Paul - Jain Journal vol. XLI, No. - I. 2006 p.27ff.
11. Hermann Jacobi - Kalpa Sūtra (List of the sthivaras) p. 286
12.
K.C. Lalwani - Kalpa-Sutra (theravli), p.-151 gathā No.9
13. K.C. Lalwani - Ibid.
14.
68f.
Herman Jacobi- Kalpa Sutra. SBE vol - 22. (List of the sthaviras) p.-298.

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IMPRINTS OF BUDDHISM IN KARŅĀTALA
Dr. Hampa Nagarajaiah
Jainism and Buddhism represent the earliest phase of Indian religions. It is believed that both these two contemporary religions reached the Deccan from north. Contrarily Jainism appears to have been a local or even an indigenous religion in the south. However, this paper is not interested in entering into the realm of controversy.
According to the Mahāvansa and Dipavamsa, the Pāli texts from Ceyion, immediately after the 3rd convention at Pāțaliputra under the guidance of Thera Moggaliputra, emperor Asoka had sent monk Mahādevathera to Mahișamandala, modern Mysore, and monk Thera Rakkhita to Vanavāsi, modern Banavāsi in Karņāțaka. The rock edicts of Asoka and other corroborative epigraphical and literary evidences establish that Buddhism entered Karņāțaka in around 3rd century BCE. Since then Buddhism spread as a sect with considerable elite votaries, in the early centuries of current era.
Buddhism flourished as a noteworthy religion with the good will of the Satavāhana and Bana rulers, Buddhism gained royal shelter. Interestingly, a Bāņa king is described as “Bodhisattva in compassion to animals' [Epigraphia Carnatica vol. x. Mulabagil. No.15.CE.338). The Early Kadambas of Banavāsi and early Gangas, the two coeval royal dynasties, patronized Buddhism. A charter of Tadangala Mādhava (456-75), the Ganga chief, states that he gifted lands to a Buddhist monastery [Epigraphia Carnatica. vol. XII. Tumkur No.9. circa 5th century CE]. Curiously, while stipulating the boundaries of the gifted land, the word Sākyasilā, stone of Sākya (Buddha)', figuring in the charter, is meaningful.
Probably, in the early phase, it was monk Rakkhita who had created a favourable infrastructure, though surprisingly none of the

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extant Aśokan edicts belong of Banavāsi. An inscription going around the Naga image in the Madhukeśvara temple comlex at Banavāsi, datable to mid 2nd century CE, in the Prakrit language and Brahmi character, states that Sivaskanda Nāgasiri, daughter of Satakarni of Cutukula and consort of Mahābhoja, donated an image of Naga,' serpent', a tank, and a vihara under the supervision of Amatya Khaḍasati (Skandasvāti). The Nāga sculpture was chisseled by Nataka, a desciple of Acarya Damoraka, precepter of Banavāsi vihāra. An inscribed stone column, commemorative of Vasithiputra Sivasiri Puluvāvi, containing a two lined Brahmi inscription which opens with the auspicious word siddham, is preserved in the Museum at Banavāsi.
141
While about 20 and 12 grants of the Kadamba kings are of Brahimanical and Jaina affiliation respectively, only two inscriptions mention Bauddha Siddhāyatana and Arya saṁgha. The copper plate of Citrasena Mahakella (CE 485), feudatory of Ravivarma, the Kadamba chief, opens with an invocation to Buddha, and records Citrasena's gift of land along with a garden to Arya samgha [Corpus of Kadamba Inscriptions, (ed) B.R.Gopal; 1985: No. 26: pp. 102-04
Siddham jayatyamita guṇabhrid Buddhassattva samāśrayaḥ Śuddhodana kulodbhūtaḥ padmapatra nibhekshṣṇaḥ//
[Be it well. Victorious is the Buddha, of infinite qualities, refuge of virtues, born in the family of Suddhodana].
Amongst the early extant vestiges of Buddhism in the state, the caves at Aihole and Bādāmi arc important and unique. The large enthroned image, carved upon the cliff-face to the south-east of the lake locally known as the Agasthya Tirtha, called Koṣṭharaya, 'leper king', in popular parlance, has a legend associated with it. Albeit, the image is of Mayamoha of the Buddhavatara of Lord Viṣṇu, and the sculpture could be dated to late 7th century CE. This figure confirms that Buddha was assimilated into the Hindu mythology as an

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incarnation of Visņu and the concept was standardized by the age of Early Calukyas of Bādāmi.
Balligave, Banavāsi, Dambala, Kadaribeṭṭa (Mangalore) and Sannati were important seats of Buddhism in Karṇāṭaka. Balligave in Shimoga District prospered as a major Buddhist vihāra, where devotees of Hari, Hara, Bramha, Jina and Buddha coexisted in harmony. Rupabhaṭṭayya, chief of the Calukya ministers, constructed a Bauddha Vihara, a Buddhist monastery, called 'jayanti-Prabha'and with the concurrence of Trailokyamalladeva alias Someśvara I (104268), endowed lands for its perpetual maintenance [Epigraphia Carnatica. Vol. VII. Shikaripura 170.CE 1065]. The significance of this Buddhist monastery deserves an in extenso discussion. An image of Tara Bhagavati was consecrated at this vihara. Later, Nāgiyakka, spouse of Hampacaṭṭa, a subordinate of emperor Trailokyamalladeva, gifted lands to Tārā Bhagavatī, the presiding deity of Jayanti-prabhavihara, after laving the feet of Jayantiprabha-Balāra, chief pontiff of the diocese [ibid, Shikaripura 169, CE 1067]. Similary, two more images of Taradevi have come to light from the village Kolivaḍa [Dharwar Dt., Hubli Tk.], and a broken one from Banavasi (now in the local Museum). The concept of Tarādevī, of identical name, in the Jaina pantheon is different from the Buddhist Tarādevī. Luckily, the image of Tārā commissioned by Rupabhaṭṭayya is extant, and though mutilated, looks extraordinary for its quality of execution. Another salient feature of this vihara is that it had permitted nuns, which assumes greater dimension in the history of Buddhism, because Buddha had reluctantly opened the gates of monastery to women and that too towards the end of his illustrious career. Incidentally it may be recalled here that Jainism had never closed the doors of its monastery to women. Buddhism did not vernacularize its preachings, whereas Jainism adopted the local languages wherever it settled.
Next, in importance, to Banavāsi and Balligave, stands Dambal. The famous inscription of the place opens with namo buddhaya, 'salutation to Buddha' [Indian Antiquary, Vol. X. p. 185 and 273, CE. 1095-96], and obeisance to goddess Tārā. The epigraph has

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recorded the details of donars and donation made over to the vihāra of Tārā deity. Sangavayya Setti, a burgher and trader of Lokkigundi [mod. Lakkund, Gadag Dt.] had cominissioned the vihāra dedicated to Tārādevī whereas the 16 Settis of Dambal had caused to be made a Bauddha Vihāra. The above dana-sāsana, also called Buddhasāsana, has explained that the donation was to be utilized for the worship of Tārā and for providing alms to Buddhist monks.
In the midst of literary evidences, the Yaśastilaka of poet Somadevasūri (965) and the Samaya Parikse of poet Brahmasiva (1175), are important in the context of our discussion. Somadevasūri has cited instances of meateating Buddhists which affords authentic material for socio-cultural study and also recalls the practice of Tântric Buddhism. Brahmaśiva has ridiculed the Buddhists eating food cooked long before and which has become cold. Further more, the poet laments, ironically, that Buddha could not overcome the delusion of red color robe (worn by Bhikkus) in spite of coming out of tearing his mother's womb like a scorpion.
The inscriptions have truned out to be priceless documents for cultural reconstruction and religious tolerence. While describing a person with impartial benevolence and equal regard for all religions, many inedieval epigraphs from Karņāțaka employ the set phrases ofcatussamayāšraya, and catussamaya sumuddharaņa. The conventional group of the above four religions consisted of Maheśvara or Saivism, Vaisnavism, Jainism and Buddhism. A good number of instances of kings and queens who respected and protected all religions as their own faith are recorded in the inscriptions of Karnataka. So much so, we come across a good number of instances where Buddhism was treated with highest regard on a par with its contemporary state religions. Lacchaladevi, an ardent devotee of Jina, extended her regards to the four samayas (Soth Indian Inscriptions, Vol. V p 346.CE.849, Huli] Gandarāditya (1110-40), king of the Kolhapur Silāhāras, constructed a tank at Irukudi near Miraj, cominissioned temples and consecrated the images of Buddha, Jina and Sankara. Akkādevī (1050), the Calkyan princess, had reverence for all the four

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recognized religions including Buddhism. Gūlia Băcideva, a feudatory of the Hoysalas, ruling as chief of Marugare province, extended his umbrella to the four traditionally recognized religions. In fact, his inscription commences with this invocatory verse;
Śivāya dhātre Sugatāya Vişņave
Jināya tasmai sakalātmane namah //
[Epigraphia Carnatika. Vol. XII. Tumkur 9. CE. 1151. Kaidala]
Jainism, despite the tough competition from Buddhism, its coeval religion, stayed on with intensity and continued to be an influential and living faith through the length and breadth of the country. Of course, both of them coexisted for over a thousand years and had common royal patronage. Survival and spread of both the religion depended much on the role played by their congregation of monks, pilgrimage centers and royal shelter. Together they had rejected the authority of the Vedas, condemned unscientific blind beliefs, meaningless rituals and customs. Paradoxically, dilectician scholarsaints of the Jaina, Kalāmukha and Pāśupata Saiva faiths, had mastered Sugata-śāstra, the basic Buddhist texts and philosophy so that they could felicitously participate in the religious debates. Phrases likeBauddha-madehha-pañcānana, lion to the elephant in rut (i.e., a Buddhist scholar), suggest the religious debates where the Buddhist scholars were involved. It is rather unfortunate that instead of developing cordial relationship, the two heretic faiths of Jainism and Buddhism maintained hostility and engaged in frequent religious feud. By pulling each others feet, they suffered a set back. Instead, had Buddhism and Jainism developed more and more affinity, the religious history of India would have been different from what it is now.
Recently (2001 and 2004), Professors M.S. Krishna Murty and M.V. Krishnappa have unearthed an extraordinary brick foundation of a Buddhist Caitya and Vihāra at Rājaghatta (Bangalore Dt.), which has added a new dimension to the subject under discussion. The huge Vihāra consists of seven cloisters in a row and an apsidal

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and circumambulatory Caitya. The unique comlex with a compound has yielded earthen votive tablets that could be dated between 5th and 7th centuries CE [Itihasa Darshana, Vol. 20, Bangalore. 2005 : 20-31. Though vestiges of apsidal construction, Chaitya, terracotas etcetera have been discovered at Banavāsi, no Stūpa has come to light. But interestingly the place Kadagodu near Banavāsi has yielded relics of a Stūpa.
Albeit, Buddhist movement failed to make inroads crosswise and lengthwise in Karņāțaka and could not leave an everlasting imprint. Even though the images of Buddha discovered at Bādāmi, Candravalli, Kadari, and Sannati attest the prevalence of Buddhism at different places, such pockets of Buddhism were not many. Nevertheless, during its long career of about fifty score and more years, it prospered in patches as a potential minor religion. Contemplating on the reasons for the decline of Buddhism in Karņāțaka, one can notice the glaring attack of Kālāmukha Saivas on Buddhist and Jaina strong holds. The Saivas, under the leadership of Mahāmandalesvara Viruparasa, pounced upon the Jains and Buddhists and destroyed their places of worship. This Saiva battalian was so ferocious that it is described as Jinasamayavanadalana-dāvānala, and Bauddha samaya-vidhvarisana-pravina South Indian Inscriptions, Vol. XV. No. 56.CE 1184. Talikote (Bijapur Dt. Muddebihal Tk.)]. Though Jaina samgha could withstand the onslaught and revive its bases, Buddhism meekly succumbed and once for all lost its grip. It could muster neither political patronization nor could get the mass backing. But, the picture of Buddhism and its position elsewhere in India was also not different from this.
R.C.Mitra has discussed at length the puzzling enigma of the decline and disappearence of Buddhism from India [ The Decline of Buddhism in India : Shantiniketan, 1954). He has put forth the following seven theories :
1. Exhaustion, 'ready to die 2. Withdrawal of royal patronage

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3. Brahmanical persecution 4. Muslim Invasion 5. Internal Corruption and Decay 6. Divine Effect of Sectarianism 7. Insufficient cultivation of the laity
In continuation of this phenoinenon, Prof. Padmanabha S. Jaini has reassessed the seven theories advanced by R.C. Mitra [ Collected Papers on Buddhist Studies, Delhi, 2001: 139-54). It is worthwhile to re-examine the socio-cultural and historical reasons for the disappearence of Buddhism from Karnātaka, in the context of the above seven theories.

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JAIN BHAWAN : ITS AIMS AND OBJECTS
Since the establishinent of the Jain Bhawan in 1945 in the Burra Bazar area of Calcutta by eminent members of Jain Community, the Jain Bhawan has kept the stream of Jain philosophy and religion flowing steadily in eastern India for the last over fiftyeight years. The objectives of this institution are the following: 1. To establish the greatness of Jainism in the world rationally and
to spread its glory in the light of new knowledge. 2. To develop intellectual, moral and literary pursuits in the society. 3. To impart lessons on Jainism among the people of the country.
4. To encourage research on Jain Religion and Philosophy. To achieve these goals, the Jain Bhawan runs the following programmes in various fields. 1. School: To spread the light of education the Bhawan runs a school, the Jain Shikshalaya, which impaits 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 inind 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, Titthavara 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 Sramaņa, 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 wnich deals exclusively with

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JAIN JOURNAL: VOL-XLI, NO.3 JANUARY. 2007
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 Sūtra [in English] Parts 1 to 4
Barsat ki Rat (A Rainy Night) [in Hindi], Panchadarshi [in Hindi] Bangal ka Adi Dharma (Pre-historic religion of Bengal) Praśnottare Jaina-dharma (in Bengali) (Jain religion by questions and answers).
Weber's Sacred Literature of the Jains.
Jainism in Different States of India. Introducing Jainism.
9. A Computer Centre:
To achieve a self-reliance in the field of education, a Computer training centre was opened at the Jain Bhawan in Fabruary 1998. This important and welcome step will enable us to establish links with the best educational and cultural organisations of the world. With the help of e-mail, internet and website, we can help propagate Jainism throughout the world. Communications with other similar organisations will enrich our own knowledge. Besides the knowledge of programming and graphics, this computer training will equip our students to shape their tomorrows. 10. Research:
It is, in fact, a premiere institution for research in Prakrit and Jainism, and it satisfies the thirst of many researchers. To promote the study of Jainism in this country, the Jain Bhawan runs a research centre in the name of Jainology and Prakrit Research Institute and encourages students to do research on any aspects of Jainism.
In a society infested with contradictions and violence, the Jain Bhawan acts as a philosopher and guide and shows the right path. Friends, you are now aware of the functions of this prestigious institution and its noble intentions. We, therefore, request you to encourage us heartily in our creative and scholastic endeavours. We do hope that you will continue to lend us your generous support as you have been doing for a long time.

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Statement of Ownership
The following is a statement of ownership and other particulars about Jain Journal as required under Rule 8 of the Registration of News Papers (Central) Rules 1956.
Form IV
1. Place of Publication
i Jain Bhawan
P-25 Kalakar Street, Kolkata - 700 007
2
Periodicity of its Publication
: Quarterly
3. Printer's Name
Nationality and Address
: Satya Ranjan Banerjee
Indian : P-25 Kalakar Street,
Kolkata - 700 007.
4. Publisher's Name
Nationality and Address
: Satya Ranjan Banerjee : Indian : P-25 Kalakar Street,
Kolkata - 700 007.
5. Editor's Name
Nationality and Address
: Satya Ranjan Banerjee : Indian : P-25 Kalakar Street,
Kolkata - 700 007
6. Naine and address of the owner
:
Jain Bhawan P-25 Kalakar Street, Kolkata - 700 007
1, Satya Ranjan Banerjee, hereby declare that the particulars given above are true to the best of my knowledge and belief.
Satya Ranjan Banerjee
Signature of Publisher
Date - 15 July 2006
ducation International

www.jainelit

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JAIN BHAWAN PUBLICATIONS
P-25, Kalakar Street, Kolkata - 700 007
English:
150.00 150.00 150.00 150.00
100.00
1. Bhagavuti-Sutra - Text edited with English translation by K.C. Lalwani in 4 volumes ; Vol-1 (satakas 1 - 2)
Price: Rs. Vol-11 (satakas 3-6) Vol - III (satakas 7-8)
Vol - IV (Šatakas 9 - 11) James Burges - The Temples of Satrunjava, 1977, pp. x+82 with 45 plates
Price: Rs. [ It is the glorification of the sacred mountain Satrunjuru.] P.C. Samsukha -- Essence of Juinism translated by Ganesh Lalwani,
Price: Rs. 4. Ganesh Lalwani - Thus Saveth Our Lord. Price: Rs. 5. Verses from Cidananda translated by Ganesh Lalwani
Price: Rs. 6. Ganesh Lalwani - Jainthology
Price: Rs. 7. G. Lalwani and S. R. Banerjee- Weber's Sacred Literature of the Jains
Price: Rs. 8. Prof. S. R. Banerjee - Jainism in Different States of India
Price: Rs. 9. Prof. S. R. Banerjee - Introducing Jainism Price: Rs. 10. K.C.Lalwani - Sraman Bhagwan Mahavira Price: Rs. 11. Smt. Lata Bothra - The Harmony Within
Price: Rs. 12. Smt. Lata Bothra - From Vardhamana to Mahaviru Price : Rs.
15.00 50.00
15.00 100.00
100.00
100.00 30.00 25.00 100.00 100.00
Hindi:
40.00
20.00
30.00
1. Ganesh Lalwani - Atimukta ( 2nd edn)
translated by Shrimati Rajkumari Begani Price : Rs. 2. Ganesh Lalwani - Sraman Samskriti ki Kavita.
translated by Shrimati Rajkumari Begani Price : Rs. 3. Ganesh Lalwani - Nilanjanā
transiated by Shrimati Rajkumari Begani Price: Rs. 4. Ganesh Lalwani - Candana-Mürti,,
translated by Shrimati Rajkumari Begani Price: Rs. Ganesh Lalwani - Vardhaman Mahavir
Price: Rs. 6. Ganesh Lalwani - Barsat ki Ek Rūt,
Price: Rs. Ganesh Lalwani - Pancadasi
Price: Rs. 8. Rajkumari Begani - Yado ke Aine me,
Price: Rs.
50.00 60.00 45.00 100.00
30.00
7.
Gang

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15
20.00
15.00
9. Prof. S. R. Banerjee - Prakrit Vvākarana Pravesikii Price: Rs. 10. Smt. Lata Bothra - Bhagavan Mahavira Aur Prajutantra
Price: Rs. 11. Smt. Lata Bothra - Sanskriti Ka Adi Shros. Jain Dharm
Price: Rs. 12. Smt. Lata Bothra - Vardhamana Kaise Bane Mahavir
Price: Rs. 13. Smt. Lata Bothra - Kesar Kvari Me Mahakta Jain Darshan
Price: Rs. 14. Smt. Lata Bothra - Bharat me Juin Dharma Price: Rs.
20.00
15.00
10.00 100.00
Bengali:
40.00 20.00
15.00
20.00
1. Ganesh Lalwani - Atimukta
Price: Rs. 2. Ganesh Lalwani - Sraman Sanskritir Karitā Price: Rs. 3. Puran Chand Shymsukha - Bhagavān Mahavira ()
Jaina Dharma. Price: Rs. 4. Prof. Satya Ranjan BanerjeePrašnottare Jaina Dharma
Price: Rs. 5. Prof. Satya Ranjan BanerjeeMahāvir Kathūmrita
Price: Rs. 6. Dr. Jagat Ram BhattacharyaDasavaikälika sutra
Price: Rs. 7. Sri Yudhisthir Majhi
Surāk Sanskriti O Puruliar Purükirti Price: Rs.
20.00
25.00
20.00
Some Other Publications:
1.
2.
50.00
Acharya Nanesh - Samatu Darshan ( Vvavahăr (Bengali)
Price: Rs. Shri Suyash Muniji - Jain Dharma (
Sāsanāvali (Bengali) Price: Rs. Shri Suyash Muniji - Sri Kalpasūtra (Bengali)
Edited by S.R. Banerjee Price: Rs. Shri Suyash Muniji - Astāhnikā Vvākhyāna(Bengali)
Edited by S.R. Banerjee Price: Rs.
3.
100.00
4.
60.001

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JAIN JOURNAL VOL-XLI, NO.3 JANUARY. 2007
NAHAR
5B, Indian Mirror Street
Kolkata - 700 013
Phone: 2247 6874. Resi: 2246 7707
BOYD SMITHS PVT. LTD. B-3/5 Gillander House
8 Netaji Subhas Road, Kolkata - 700 001 Phone: (O) 2220 8105/2139 (R) 2329 0629/0319
KUMAR CHANDRA SINGH DUDHORIA 7 Camac Street Kolkata - 700 017 Phone: 2282 5234/0329
ARIHANT JEWELLERS Shri Mahendra Singh Nahata M/s BB Enterprises 24 Roy Street, 2nd Floor, Kolkata-700 020
Phone: 2288 1565 / 1603
METROPOLITAN BOOK COMPANY 93 Park Street, Kolkata - 700 016 Phone: (0) 2226 2418 (R) 2464 2783
CREATIVE LTD.
12, Dargah Road, Post Box 16127 Kolkata - 700 017
Phone: 2240 3758/3450/1690/0514 Fax: (033)2240 0098, 2247 1833
SUDIP KUMAR SINGH DUDHORIA Indian Silk House Agencies 129 Rasbehari Avenue
Kolkata- 700 020, Phone: 2464 1186

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IN THE MEMORY OF SOHAN RAJ SINGHVI & VINAYMATI SINGHVI
SONS 32C, New Road, 2nd Floor, Kolkata - 700 027
Phone: (0)2230 8967 (R) 3259 7414
SONA CHAND BOYED & SONS
9/10 Sita Nath Bose Lane
Salkia, Howrah - 711 106 Phone: (Resi) 2665 3666, 2665 2272
TARUN TEXTILES (P) LTD. 203/1, Mahatına Gandhi Road,
Kolkata - 700 007 Phone : 2268-8677, (Resi) 2283-7403
GLOBE TRAVELS Contact for better & Friendlier Service
11, Ho Chi Minh Sarani,
Kolkata - 700 071 Phone: 2282 8181
In the sweet memory of our mother Late Karuna Kumari Kuthari
J. Kuthari Pvt. Ltd. 12 India Exchange Place, Kolkata - 700 001 Phone: (O) 2230 3142, (R) 2475 0995, 2476 1803
Ranjan Kumar Kuthari IA, Vidya Sagar Street, Kolkata - 700 009
Phone : 2350 2173, 2351 6969
NIRMAL KUMAR DUGAR 11 Dr. Ashutosh Shastri Road
Kolkata - 700 010 Phone: 2350 2928

1 International

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JAIN JOURNAL: VOL-XLI, NO.3 JANUARY, 2007
B.W.M. INTERNATIONAL
Manufacturers & Exporters Peerkhanpur Road, Bhadohi-221 401 (U. P.)
Phone: (O) 05414 25178/778. 79 Fax: 05414 25378 (U. P.) 0151 202256 (Bikaner)
V.S. JAIN
Royal Gems INC. Diamond & Coloured Stones 632 Vine Street, Suit# 421
Cincinnati OH 45202 Phone : 1-800-627-6339
RAJIV DOOGAR 305 East Tomaras Avenue SAVOY ILLINOIS - 61874
U.S.A, (219) 2884652
MANOHAR PARSON
18 Aldridge Way Nepean, Ottawa, Canada K2 G4 H8 Phone (613)-726-1231, Fax-(613)-7211343
DR. NARENDRA L. PARSON & RITA PARSON
18531 Valley Drive Villa Park, California 92667 U.S.A Phone : 714-998-1447714998-2726
Fax-7147717607
SUVIGYA BOYED 340 Mill Road, Apt # 1407 Etobicolse, Onterio - m 9 Cly 8
416-622-5583

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au,
SMT. KUSUM KUMARI DOOGAR
C/o Shri P.K. Doogar, Amil Khata, P.O. Jiaganj, Dist: Murshidabad, Pin- 742123
West Bengal, Phone: 03483-256896
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) 2230-2074/8958, (D) 2230-0983/3187
(Resi) 2464 3235/1541, Fax: 2230 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

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JAIN JOURNAL : VOL-XLI. NO.3 JANUARY 2007
MUSICAL FILMS (P) LTD.
9A Esplanade East Kolkata-700 069, Phone : 2248 7030
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-700017 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 : (O) 2235-7293 (R) 2475-5091
COMPUTER EXCHANGE Park Centre, 24 Park Street
Kolkata - 700 016 Phone: 2229 5047/0911

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"With best compliments from:
CHITAVALSAH JUTE MILLS (A Division of Willard India Limited) Divisional Head Office: MCLEOD HOUSE 3. Netaji Subhas Road, Kolkata - 700 001 Ph: (033) 2248-7476, Fax : 2248-8184
e-mail: info@chitajute.com Works :- Chittavalsa P.Code 531162, Dist: Visakhapatnam (A.P.)
MINEX AGENCIES 71. Ganesh Chandra Avenue
Kolkata - 700 013 Phone: 2225 7067. 2236 1178 (Resi) 2534 4392
MINERAL GRINDING INDUSTRIES
23/24 Radha Bazar Street
Kolkata - 700 001 Phone: (0) 2242 9199/2218/2883/5335 (R) 2240 5110
IN THE MEMORY OF LATE NARENDRA SINGH SINGHI.
ANGOORI DEVI SINGHI
48/3, Gariahat Road Kolkata - 700 019, Tel: 2464 2851/3511
PRITAM ELECTRIC & ELECTRONIC PVT. LTD.
Shop No. G- 136, 22. Rabindra Sarani, Kolkata - 700 073, Phone : 2236-2210
With Best Wishes It is difficult to conquer self.
If self is conquered, we shall be happy in this world and after.

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PUSHRAJ PURANMULL
65. Cotton Street, Kolkata - 700 007 Phone: (Gaddi) 2239 7343/4577 (0) 2220 7969,
2221 1907, (Resi) 2247 1490, 403104
M.C.C. INVESTMENT & LEASING CO. LTD. 9 Rabindra Sarani, Kolkata - 700 073
Phone: 2235 7750/0741
With Best Wishes NIRMAL KUMAR SARAOGI (JAIN HOUSE)
8/1 Esplanade East, Kolkata - 700 069 Phone : 2248-2718/5595, Mobile : 98310-06435
The leaves of the tree wither and fall, When their days are gone, even so do the lives of men. Therefore, be
not careless even for a while. With Best Compliment from :
SURANA WOOLEN PVT. LTD. MANUFACTURERS * IMPORTERS * EXPORTERS 67-A, Industrial Area, Rani Bazar, Bikaner - 334 001 (India)
Phone : 22549302, 22544163 Mills
22201962, 22545065 Resi
Fax : 0151 - 22201960 E-mail : suranawl@datainfosys.net

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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
159

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With best compliments
LODHA CHARITABLE TRUST
14 Government Place East
Kolkata - 700 001

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

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With best compliments
ESSEL MINING
RE
Essel Mining, an Aditya Biria Group Company, is amongst the largest Iron Ore Mining Companies in non-captive private sector in India besides being the leading manufacturer of Noble Ferro-Alloys.
AN ( ISO 9001, ISO 14001 AND OHSAS 18001 )
CERTIFIED COMPANY
ESSEL MINING Iron Ore & Noble Ferro Alloys
Creating Eternal Value H.O.& Central Exports Cell :
18th Floor, Industry House,
10 Camac Street, Kolkata - 700 017 Phone : 033-2282-8330/8339 Fax: 033-22824998 e-mail : esselmines@adityabirla.com, Website : www.esselmining
WORKS & MARKETING OFFICE : MINES- P. O. Barbil, Dist: Keonjhar
Orissa - 758035 Phone: 06767-275224, 275437, Fax: 06767-275367
e-mail: kiremilbbl@sancharnet.in
NOBLE FERRO ALLOYS
Plot No. 165 & 166, G.I.D.C,
Vapi 396195, Dist: Valsad, Gujarat Phone : 0260-2423199,2430399, Fax: 0260-2431099
e-mail: emil.avbirla@yashnet.net

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Voice & Vision
of
Communication
SOBHAGYA ADVERTISING SERVICE
91B Chowringhee Road, Kolkata - 700 020 Phone : 2223-6708/6997/4356/4357 Fax: 2223-6863
E-mail : srenik @ cal.vsnl.net.in
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* Panaji * Guwahati * Visakhapatnam

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With best compliments
DIGITAL CAMERAS

CAMCORDERS
Canon
1 DIGI-CLICK ZONE
THE CAMERA EXCHANGE
The Photo & Cine People
17/2A, JAWAHARLAL NEHRU ROAD KOLKATA - 700 013, Phone: 2249-1647 Grand Hotel Arcade

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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
165

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With Best Compliments from
RKBK FISCAL SERVICES PVT. LTD.
216, A.J.C. Bose Road
Kolkata - 700017 Phone: 2247-0818. Fax : 22407084

Page #54
Registered with the Registrar of Newspapers for India Under No. R. N. 12121/66. Winter - 2007 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