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 jaina bhvn| JAIN BHAWAN PUBLICATION

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a quarterly on Jainology JAIN JOURNAL // jaina bhavana || 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. For advertisement and subscription please write to the Secretary, Jain Bhawan, P-25 Kalakar Street, Kolkata-700007. Subscription: for one year : Rs. 60.00, US $ 20.00: for three years: Rs. 180.00, US $ 60.00. Life membership: India : Rs. 2000.00, Foreign: US $ 160.00. Cheques must be drawn in favour of only Jain Bhawan Phone No: 2268 2655. Published by Satya Ranjan Banerjee on behalf of Jain Bhawan from P-25 Kalakar Street, Kolkata-700 007, and composed by Jain Bhawan Computer Centre and printed by him at Arunima Printing Works, 81 Simla Street, Kolkata-700 006. Editor: Satya Ranjan Banerjee

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Contents HOW APPROPRIATE IS THE PROPOSITION OF 119 NEO-DIGAMBARA SCHOOL ? Prof. Sagarmal Jain 128 A LESS KNOWN CAUSE OF PROSPERITY OF THE JAINAS IN THE PALA KINGDOM Chitta Ranjan Pal 134 JAMBUSVAMLIN THE AGAMAS Chita Ranjan Pal IMPRINIS OF BUIDHISM IN KARNATALA 140 Dr. Hampa Nagarajaiah ernational www.jainel

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ernational www.jainel

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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 Svetambaru sects of the Jainas. With the publication of some articles of respected Dr. Adinath Neminath Upadhye, Pt. Nathuramji Premi, etc. and the books -- Yupniva Parampara Aur Uska Sahitya by Dr. Pushpalata Jain and Jaina Dharma Ka Yapaniya Sampradaya by me the scholars and the knowledgeable sections of the Jainas are also well-acquainted with the Yapaniya Sampradavas 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 Yapaniva 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 Yapaniva 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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120 JAIN JOURNAL VOL-XLI, NO.3 JANUARY, 2007 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 Ka 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 Kurcaka 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 Kurcaka Sangha, is a matter for further research. According to his views, Dr. Hampa Nagarajaiah has mentioned four sects - Yapaniya, Svetambara, 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 Vimalasuri is of the the Yapaniya tradition. (2) Rama-stories by Silanka and Hemacandrasuri are from the Svetambara tradition. (3) Adipurana by Jinasea, and descriptions about Rama by Gunabhadra (circa 898 AD) and Puspadanta (circa 965 AD) are of the Digambara sect and that (4) Padmapurana by Ravisena and Harivamsa' by Punnata Jinasena and Brhatkathakosa' by Harisena are from the Neo Digambara sect. In this connection, my first objection is, "Have Ravisena, Punnata Jinasena and Harisena 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 Yapania, Svetambara, 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 Yapuniya Sampradaya, that as far as Umasvati, Vimalasuri and Siddhascna Divakara 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 Svetambaras and the Yapaniyas. They cannot be called the Svetambaras, Digambaras or the Yapaniyas. Svetambara, Digambara, and Yupaniya grew into sects some two to three centuries later. The clear mentions of the Svetambara ( White-clad). Digumbara (Nirgrantha or Sky-clad) and Yupaniya orders are found from the 5th century only and not carlicr. Dr. Hamna Nagarajaiah's contention that Silanka 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, Punnata Jinasena and Harisena were not Yapaniyus but Neo-Digambaras, cannot be accepted in the absence of any proofs. On careful study of the works of Ravisena, Punnata Jinasena and Hariscna, we find that many of their beliefs were quite close to the beliefs of the Yupaniya Sangha. In my view, the three works referred to by the learned scholarPadmucaritru of Ravi sena, Harivamsapurana of Punnata Jinasena, and Brhatkathakosa of Harisena actually appear to be of the Yapaniya 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 Yapaniva sect. To call them by the name of Neo

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122 JAIN JOURNAL: VOL-XLI, NO.3 JANUARY 2007 Digambaras is nothing but a flight of imagination, because the sect that partly resembled and was partly different from the Svetamabara and Digumbara traditions was Yapaniya 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 Pudmapurana of Ravisena and the portion relating to the story of Rama in the Harivamsapurana 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 Vimalasuri. However, if he believes that in Padmacaritra, Ravisena has followed the story of Vimalasuri of the Yapaniya tradition, he should believe him also to be from the Yapapaniya and not from the Neo-Digambara tradition. Here, to substantiate his vicw, he puts forth the story of Kaikeyi. He writes, "Kaikeyi, the queen of Dasaratha, has been shown as having attained liberation, and because the Yapaniyas believe in the liberation of women, therefore, Vimalasuri is Yapaniya. However, as Ravisena has not mentioned about the liberation in his Padmacaritra, he is not Yapaniya, 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 Yapaniya. When we compare the Paumucuriyam and Padmacaritra, it becomes clear that the Padmucaritra of Ravisena is generally a Samskrtarendition of the Prakrta Paumucarivam of Vimalasuri. If Prof. Nagarajajah believes Vimalsuri to be Yapaniya, then he should also accept the one who follows his (Vimalasuri's) story of Rama is also Yapaniya. Not only this, in many an instance, Ravisena has, like the Yapaniyas, 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 dharayanti 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 Kaikeyi. 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 nirvana 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 Kaikeyi. Such have been the trends of the scholars with sectarian zeal. It is a well--known fact that the term 'sanjada', was removed from the 93rd aphorism of the first part of Satkhandagama, 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 Satkhandagama and the copper plates thereof. This was subsequently restored in the second edition. Similarly, in the Jnanapitha editon of the Sarvarthasiddhi, 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 Kaikeyi had torn the web of lay existence and gained 123

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124 JAIN JOURNAL: VOL-XLI NO.3 JANUARY. 2007 the best status of an Arvika. 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 Yapaniya tradition. Dr. Hampa Nagarajaiah has also mentioned an unavailable story of Rama by Srivijaya (circa 865 AD) and Ponna (circa 965 AD). However, when they are not available, it is difficult to say whether they were Yapaniyas or Neo-Digambara. Also, by the mention of Vimalasuri and Yapaniya Ravisena, bi Acarya Udyotanasuri of the Svetambura tradition, in his lineage, it shows that Ravisena was a Yapaniva, bacause the Svetambaras had always enjoyed good and affectionate relations with the Yapanivas. After this Dr. Nagarajaiah has tried to show that the author of Harivarsapurana, Punnata Jinasena was also from the NeoDigambara tradition. Although he has agreed that in many ways the stories of Harivansapuruna are different from the ones in the Digambaru tradition, even then he does not want to accept him (Punnata Jinasena) as belonging to the Yapaniya tradition, but says that he belonged to the Neo-Digambara tradition. In support of his view he says that Harivamsapurana 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 Yapaniya traditions, and he is a Neo-Digambara. However, in the 65th sarga of

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SagarmalJain: How appropriateisthe Proposition of Ncodigambara School? 125 Harivamsapurana, there is a mention of liberation by the followers of other faiths. The concept of liberation of other crccds was accepted by the Svetambaras and the Yapaniyas and not by the Digambaras. From this Harivamsapurana, in which liberation of Narada, ordained as a Tapasa, is clearly mentioned and it is clearly proved to be a work of the Yapaniya tradition. If Dr. Nagarajaiah accepts the fact that the liberation of the Tapasas 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 Yapuniyus and the Neo-Digambaras. Actually, those whom the Svetambaras but the Digambaras only because they too support the unclothed monasticism just like the Digambaras. The Yupaniyas 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 Yapaniyas and unnecessarily coin terms like NeoDigambaras, etc for them. How far is it correct to call the Yapaniya acaryas 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 Yapaniyu tradition, there are none that support the existence of the Neo-Digambara sect or tradition. If in the view of Dr. Nagarajaiah, all those Acaryas and their works whom Prof. Upadhye, Pt. Nathuramji Premi, Dr. Pushpalata Jain, and myself have proved to be Yapaniya, are NeoDigambara, then which is the literature that belongs to the Yapaniyas ? If Neo-Digambaras and the Yapaniyas 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 Harisena, the author of Brhatkathakosa, also as NeoDigambara. But when Harisena mentions the liberation of a householder of minor vows, how can he be different from the Yupaniyas ? In his lineage, Harisena has mentioned the names of Indra and Divakara yati. Indra has been mentioned as a Svetambara

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126 JAIN JOURNAL VOL-XLI, NO.3 JANUARY, 2007 acarya in the commentary of Gommatasara, 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 acaryas have been said to be the leaders of the yatis (Yatigrama agrani). This title was also bestowed upon Sakatayana 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, Punnata Jinasena is not Neo-Digambara, but Yapaniya only. Again, Punnatasangha is the later version of the Yapaniya Punnatavrksa-mulagana. The ganas of the Yapaniyas that have been mentioned in the inscriptions, have been referred to as mulagana only. Mulasangha and Mulagana 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 Aradhana by Sivarya is also a work of the Yapaniya tradition, as its commentator Aparajitasuri was undoubtedly a Yapaniya. Even the Digambara origin of Vaddha-aradhana and another aradhana also does not prove that the original work was of Digambara origin. Many Svetambara 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 Ka Yapaniya Sampradaya, I have clearly proved that Siddhasena Divakara, the author of Sanmatitarka. was the predecessor of the Svetambara and Yapaniya traditions. It is surprising that a serious scholar of History like Dr. Nagarajaiah has written that Abhayadeva,

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SagarmalJain : How appropriatcisthe Propositionof Neodigambara School? 127 the commentator of Sanmatitarka, was a Digambara whereas in the commentary itself Abhayadeva, has mentioned himself as a disciple of Pradyumnasuri of Candraguccha. Not only this, in the last colophon of the Parsvanathacaritra, too, he has been mentioned as Svetambara gramaniya. Even this helief of Dr. Nagarajaiah that Siddhasena and Jatasimhanandi, too, were Neo-Digambaras is not logical. Siddhasena was an acarya of pre sectarian division period, and Jatasimhanandi is clearly Yapaniya. The belief that all the acaryas that have 'sena' in their names are from the Sena sect is also not truc. In all the thrcce traditions - Digambara, Svetambara and Yapaniya - there have been a number of acaryas who ended with the suffix 'sena'. Therefore, it is not proper to call all ucayas 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 Svetambara sect, it has been the Yapaniya sect. Yapanias 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 Mathura sanghas, and their literature, even when they have been mentioned as Quasi-Jaina sanghas (Jainabhasa), if they can accept the literature of the Bhattarakus as their own, then what is the hitch in accepting the Yapaniyas 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, Yapaniya 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 Yapaniya tradition will bring us nearer to each other, which is the need of the time. ternational www.jaineli

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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 Pala Kings, most of whom were professedly Buddhists. But their adherence to Buddhism did not in any way hinder the progress either of the Brahmanical 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 Brahmanical sects as well as Jaina religious order in Bengal. After the death of Devapala, the third King of the Pala dynasty, the Pala Empirc crumbled to picces. Devapala's sucessors-Surapala - I. Vigrahapala I Narayana Pala and Rajyapala and Gopala II were all weaklings and nonmartial in character. Sometime after 860 A.D. the Rastra Kutas defeated the Pala army and conquerred a part of their empire. "According to Sirur Inscription dated 866 A.D. Anga, Vanga and Magadha paid homage to King Amoghavarsa."", and this military 1. N.R. Roy - Bangalir Itihasa (Adi parva) (in Bengali) pp499111. N.N. Dasgupta - Banglay Bauddhadharma (in Bangali) pp 36 ff. N.R. Roy - Bangalir Itihasa (Adhiparva) (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 Palas took place during the reign of Narayanapala I. The Pratiharas did not lose time to take advantage of the situation in which their hereditary enemy, the Palas had fallen and their King Mihir Bhoja formed a strong military alliance with neighbouring powers and defeated Narayanapala 1. Mihira Bhoja's son Mahendra Pala followed in the foot-steps of his father and defeated the Pala King squarely in the battle field more than once. Not less than six inscriptions of Mahendra Pala have been found at Patna and Gaya regions which prove the annexation of Magadha (a part of the Pala Empire) to the Pratihara Kingdom. Except the above-mentioned six inscriptions two more inscriptions of Pratihara King Mahendra Pala-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 Narayanapala I had lost not only Magadha but also north Bengal to the Pratiharaking* 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 Palas by the Pratihara Kings heightened the religious quarrels and acrimonies between the Hinayanists and the Tantrayanists of Bengal which had its origin carlier during the reign of Dharmapala. At that time the Saindhava Sravakas (Hinayanists) burned the image of Heruka (worshipped by the Tantrayanists) and the Tantrika books" (read by them). From the Nalanda stone inscription of Vipulasrimitra we come to know that Vipulasrimitra's grand Preceptor's preceptor (Parama guru's guru) Karunasrimitra while residing at the Somapuri monastery was burnt to death by an army of Vangal". This "deadly quarrel" between the Saindhava Sravakas and the Tantrayanists of Bengal continued unabated for a few generatios. According to Dr. N. Dutta the Saindhava Sravakas 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 - Bangalir Itihasa (Adiparva) p 605

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130 JAIN JOURNAL: VOL-XLI, NO.3 JANUARY 2007 the Gurjara Pratihara rulers. As stated by Dr. N. Dutta, "It seems that thcy (the Saindhava Sravakas) obtained the Patronage of the Gurjara (Pratihara) rulers who asserted their sovereignty in the East during the Pala rule."? Probably this severe military disaster had shaken the firm conviction of some Pala rulers in their hereditary religious belief in Mahayana 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 Narayana Pala, but the hereditary epithet "Parama Saugata" of the Palas is nowhere found engraved in his inscriptions. Though Narayanapala had ruied over the destiny of the Pala Kingdom for more than half a century, there is no record that he had ever built a monastery for the Buddhist monks. No Buddhist Acarya, no scholar worth mentioning had flourished in the Pala Kingdom during his reign. Narayanapala's son Rajyapala (917-952AD) ruled over the truncated Pala 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 Pala 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 Brahmanical Hindus and the non Brahmanical Jainas fully utilized this opportunity to their advantage. It will not be out of place to mention that the Pala Kings i.c. the Rastakutas and the Pratiharas were toierant too, but they betrayed no inclination to Buddhism. They i.e. the Rastrakutas and Pratiharas, 7. R.C. Mazumdar - Age of Imperial Kanauj p. 273 N.R. Roy - Bangalir Itihas (Adiparva) p. 438 9. N.N. Dasgupta, Bangaly Bauddhadharma p. 72 10. R.C. Mazumdar - The Age of Imperial Kanauj p. 28

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Chitta Ranjan Pal:Alessknowncauseofprosperityofthe Jainasinthe Palakingdom 131 were, on one hand, devotees of Brahmical gods and goddesses and on the other hand, were patrons of Jainism". So during the temporary collapse of the Pala power the followers of the Brahmanical sects and Jaina religion had enough opportunity to expand their activities in Bengal. The Rastrakuta King who invaded Anga, Vanga and Magadha was Amoghavarsa who, in religious persuasion was more a Jaina than a Brahmanical Hindu. It is true that he was a worshipper of the family goddess Mahalaksmi but he revered Mahavira profoundly, Jinasena, the author of the Adipurana was the preceptor of Amoghavarsa. It is also said about him that he accepted the Jaina Dikna and patronised many Jaina Acaryas. It is also said of him that he followed the theory of Syadvada in his day to day life and abdicated the throne more than once to observe the vow of akincanatval?. His son Krisna II was also a patron of Jainism. Regarding the Pratihara kings, it is to be stated that Vatsaraja, Nagabhatta II, Bhoja and Mahendra Pala who measured swords with Dharmapala, Devapala and Narayana Pala in successive periods were, on one hand, devotees of Hindu gods and goddesses, on the other hand, were great patrons of Jaina religion. Vatsaraja is said to be an admirer of Bappabhatti Suri and it is also said that the King had extended all help to Bappabhatti in furtherance of his missionary activities and on his advice Vatsaraja had set up many Jaina temples and upasrayas in his Kingdom. His son Nagabhatta II is said to be a convert to Jainism. He was also a great patron of Jaina Acaryas.' King Mihira Bhoja and his son Mahendrapala were also patrons of Jaina religion. In spite of their religious catholicity, the Pratihara Kings did not hesitate to support the Saindhava Sravakas to create troubles for their rivals, the Pala Kings. 11. 12. 13. Ibid p. 257 Ibid p. 294 Ibid p. 290 www.jainel

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132 JAIN JOURNAL: VOL-XLI, NO.3 JANUARY. 2007 The temporary occupation of South Bihar and North Bengal, two vital regions of the Pala Kingdom by Pratihara Kings who were inclined to Jaina faith, might have inspired the Jainas of Bengal to greater and more vigorous religious activities in the truncated Pala Kingdom and the outcome of these religious activities (it may be Nalanda by a merchant named Vaidyarnatha, son of Monorathalu on the 24th ycar of Rajyapala's reign i.e. C941 A.D. This dated inscription proves that the prevalence of Jaina faith in the Pala 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 Pala 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 artisan classes, built with their small funds, not stupendous but small temples and upasrayas and adorned them with images of their Tithankaras 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 - Banglay Bauddhadharma (in Bengali) p 72 16. R.C. Mazumdar (ed) - The Struggle for Empire p 415

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Chitta Ranjan Pal:AlessknowncauseofprosperityoftheJainasinthe Palakingdom 133 Jaina community in Bengal in the fields of building temples, modelling images of the Tirthankaras and "Parsva-devatas" and decorating the temples with friezes and the Parsvadevatas 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 Tirthankaras 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. ernational For Private & P

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JAMBUSVAMI IN THE AGAMAS Chitta Ranjan Pal Jambusvami the second patriarch of the Nirgranthas (Jainas), is traditionally believed to have received the Agamas from his preceptor, Sudharman, the fifth Ganadhara and the first patriarch of the Nirgranthas (Jainas) who in his turn obtained the sermons directly from Sramana Bhagavan Mahavira himself. A perusal of the Agamas makes it evident that Sudharmasvami had, on many occasions, expounded the doctrine and explained the sermons of Lord Mahavira to his foremost disciple Jambusvami on being questioned and sometimes without being asked by the latter. The Acaranga Sutra, one of the oldest Agamas, beings with this introduction. "O long-lived Jambusvami 1 (Sudharman) have heard the following discourse from the venerablc (Mahavira)": "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 Sutrakrtanga, 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. (Jambusvamin) asked Sudharman :

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Chitta Ranjan Pal: Jambusvamiin the Ayamas 135 "What causes the bondage (of soul) according to Mahavira ? 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 Agamic text, the stupendous Bhagavati Sutra is a sacred book containing questions and their answers-Mahavira 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 (Indrabhuti 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 Uttaradhayanu, the first Mulasutra is the last stratum of the Agamas. The first sermon of this Agamic 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 Jambusvami, I (Sudharman) have heard the following discourse from the Venerable Mahavira): The discourse is as follows:

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136 JAIN JOURNAL: VOL-XLI, NO.3 JANUARY 2007 Here, forsooth, the venerable ascetic Mahavira of the Kasyapa 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 Jambusvami, the foremost disciple of the first patriarch, is found as a silent listener and where an eloquent questioner. However, it is traditionally believed that Jambusvami was the recipient of almost all the Agamic text, obtained by the fifth Ganadhara Sudharman, directly from the Sramana Bhagavan. In this connection, it is to be remembered that more than half of the Agamic texts (with the inclusion of the colossus work, Bhagavati Sutra) owe their existence to the questions of Indrabhuti Gautama and his preceptor, Sramana Bhagavan Mahavira's replies to those questions and these questions as well as their replies were collected and preserved in memory by Sudharmasvami, the first partriarch of the Nirgranthas. Later on, this ancient lore was transmitted by Sudharman to his foremost disciple Jambusvami who in his turn transmitted the same memoriter knowledge to his disciple, Prabhava, the 3rd partriarch of the Svetamvaras. In this way the sermons of Sramana Bhagavan Mahavira have been transmitted by a line of spiritual descendants of the first Partriarch Sudharmasvami from one generation to another till the holy mcmoriter Agamas were put into writing at a synod convened in the city of Valabhi. As Arya Sudharman, the first patriarch of the Nirgranthas (Jainas) had expounded all the doctrins and explained all the sermons of Sramana Bhagavan Mahavira to Jambusvami, the latter had full knowledge of the fourteen Purvas and twelve Angas as well as other Agamic texts, Besides obtainement of the knowledge of all the purvas, Angas and other Agamic texts, he had also obtained four types of knowledge - i.e. Matijnana, Sutrajnana, Avadhijnana and Manahparyayajnana. At the last stage of his monastic life, he had attained the Kevalijnana. It is traditionally believed that he was the

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Chitta Ranjan Pal: Jambusvami in the Agamas last "Kevalin among the Nirgranthas. After him "both Moksa and omniscience were closed to men.' yy 137 Jambusvami, who was neither a direct disciple of Sramana Bhagavan Mahavira 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 Sramana Bhagavan Mahavira from his preceptor Sudharmasvami gradually faded out from the memory of the Nirgrantha-fraternity even before a century had elapsed since the moksa 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 Mahamuni may be heard in the "List of the Sthaviras" or "Theravali, the second Book of the Kalpa-Sutra of "Bhadrabahusvami. The name "Jambu" is mentioned at three different places in the "Theravali" or "The list of Sthaviras" of the holy Kalpasutra." In one place mention is made of Arya Jambunaman, 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) gatha 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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138 JAIN JOURNAL: VOL-XLI, NO.3 JANUARY 2007 "thira-satta-caritta nana-sampanna I theram ca ayya Jambum Goyama-gottam namamsami II The English translation of the ninth gatha is as follows - "Bowing down may head, I pay my reverence to the sthavira Jambu 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 Jambunama of Kasyapagotra and the Sthavira Jambu adored in the gatha (no. ix) are identical, though in the gatha his gotra name has been mentioned as Gautama. In this connection another question may be raised : why has Jambusvami, the recipient of the Agamas, been adored after eight patriachs who were less celebrated and less famous than Jambusvami? Will this matter be regarded as a case of inadvertent error of the composer of the gatha or of the fading away of the memory of Jambasvami from the ecclesiastical history of the hierarchy of the Nirgranthas (the Jainas)? sonal Use Only

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Chitta Ranjan Pal: Jambusvami in the Agamas. 1. 2. 3. 4. 5. 6. 7. 8. Hermann Jacobi - Jaina Sutras (Vol. 1) Acharanga Sutra p.-1 SBE, vol. 22, (MBP - Edition). Hermann Jacobi - Sutra Kritanga, Jain Sutras - P-II, p.-235 SBE vol. 45 (MBP Edition) K.C. Lalwani - Bhagavati Sutra 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 - Bhagavati Sutra, 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 Sutra (List of the sthivaras) p. 286 12. K.C. Lalwani - Kalpa-Sutra (theravli), p.-151 gatha No.9 13. K.C. Lalwani - Ibid. 14. 68f. Herman Jacobi- Kalpa Sutra. SBE vol - 22. (List of the sthaviras) p.-298. 139

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IMPRINTS OF BUDDHISM IN KARNATALA 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 Mahavansa and Dipavamsa, the Pali texts from Ceyion, immediately after the 3rd convention at Pataliputra under the guidance of Thera Moggaliputra, emperor Asoka had sent monk Mahadevathera to Mahisamandala, modern Mysore, and monk Thera Rakkhita to Vanavasi, modern Banavasi in Karnataka. The rock edicts of Asoka and other corroborative epigraphical and literary evidences establish that Buddhism entered Karnataka 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 Satavahana and Bana rulers, Buddhism gained royal shelter. Interestingly, a Bana king is described as "Bodhisattva in compassion to animals' [Epigraphia Carnatica vol. x. Mulabagil. No.15.CE.338). The Early Kadambas of Banavasi and early Gangas, the two coeval royal dynasties, patronized Buddhism. A charter of Tadangala Madhava (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 Sakyasila, stone of Sakya (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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Ilampa Nagarajaiah: Imprints of Buddhism in karnatala extant Asokan edicts belong of Banavasi. An inscription going around the Naga image in the Madhukesvara temple comlex at Banavasi, datable to mid 2nd century CE, in the Prakrit language and Brahmi character, states that Sivaskanda Nagasiri, daughter of Satakarni of Cutukula and consort of Mahabhoja, donated an image of Naga,' serpent', a tank, and a vihara under the supervision of Amatya Khadasati (Skandasvati). The Naga sculpture was chisseled by Nataka, a desciple of Acarya Damoraka, precepter of Banavasi vihara. An inscribed stone column, commemorative of Vasithiputra Sivasiri Puluvavi, containing a two lined Brahmi inscription which opens with the auspicious word siddham, is preserved in the Museum at Banavasi. 141 While about 20 and 12 grants of the Kadamba kings are of Brahimanical and Jaina affiliation respectively, only two inscriptions mention Bauddha Siddhayatana and Arya samgha. 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 gunabhrid Buddhassattva samasrayah Suddhodana kulodbhutah padmapatra nibhekshsnah// [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 Badami 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 Kostharaya, 'leper king', in popular parlance, has a legend associated with it. Albeit, the image is of Mayamoha of the Buddhavatara of Lord Visnu, 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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142 JAIN JOURNAL: VOL-XLI, NO.3 JANUARY. 2007 incarnation of Visnu and the concept was standardized by the age of Early Calukyas of Badami. Balligave, Banavasi, Dambala, Kadaribetta (Mangalore) and Sannati were important seats of Buddhism in Karnataka. Balligave in Shimoga District prospered as a major Buddhist vihara, where devotees of Hari, Hara, Bramha, Jina and Buddha coexisted in harmony. Rupabhattayya, chief of the Calukya ministers, constructed a Bauddha Vihara, a Buddhist monastery, called 'jayanti-Prabha'and with the concurrence of Trailokyamalladeva alias Somesvara 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, Nagiyakka, spouse of Hampacatta, a subordinate of emperor Trailokyamalladeva, gifted lands to Tara Bhagavati, the presiding deity of Jayanti-prabhavihara, after laving the feet of Jayantiprabha-Balara, chief pontiff of the diocese [ibid, Shikaripura 169, CE 1067]. Similary, two more images of Taradevi have come to light from the village Kolivada [Dharwar Dt., Hubli Tk.], and a broken one from Banavasi (now in the local Museum). The concept of Taradevi, of identical name, in the Jaina pantheon is different from the Buddhist Taradevi. Luckily, the image of Tara commissioned by Rupabhattayya 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 Banavasi 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 Tara. The epigraph has

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Hampa Nagarajaiah: Imprints of Buddhism in karnatala 143 recorded the details of donars and donation made over to the vihara of Tara deity. Sangavayya Setti, a burgher and trader of Lokkigundi [mod. Lakkund, Gadag Dt.] had cominissioned the vihara dedicated to Taradevi whereas the 16 Settis of Dambal had caused to be made a Bauddha Vihara. The above dana-sasana, also called Buddhasasana, has explained that the donation was to be utilized for the worship of Tara and for providing alms to Buddhist monks. In the midst of literary evidences, the Yasastilaka of poet Somadevasuri (965) and the Samaya Parikse of poet Brahmasiva (1175), are important in the context of our discussion. Somadevasuri has cited instances of meateating Buddhists which affords authentic material for socio-cultural study and also recalls the practice of Tantric Buddhism. Brahmasiva 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 Karnataka employ the set phrases ofcatussamayasraya, and catussamaya sumuddharana. The conventional group of the above four religions consisted of Mahesvara 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] Gandaraditya (1110-40), king of the Kolhapur Silaharas, constructed a tank at Irukudi near Miraj, cominissioned temples and consecrated the images of Buddha, Jina and Sankara. Akkadevi (1050), the Calkyan princess, had reverence for all the four

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144 JAIN JOURNAL: VOL-XLI, NO.3 JANUARY 2007 recognized religions including Buddhism. Gulia Bacideva, 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; Sivaya dhatre Sugataya Visnave Jinaya tasmai sakalatmane 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, Kalamukha and Pasupata Saiva faiths, had mastered Sugata-sastra, the basic Buddhist texts and philosophy so that they could felicitously participate in the religious debates. Phrases likeBauddha-madehha-pancanana, 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 Vihara at Rajaghatta (Bangalore Dt.), which has added a new dimension to the subject under discussion. The huge Vihara consists of seven cloisters in a row and an apsidal

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Hampa Nagarajaiah: Imprints of Buddhism in karnasala 145 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 Banavasi, no Stupa has come to light. But interestingly the place Kadagodu near Banavasi has yielded relics of a Stupa. Albeit, Buddhist movement failed to make inroads crosswise and lengthwise in Karnataka and could not leave an everlasting imprint. Even though the images of Buddha discovered at Badami, 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 Karnataka, one can notice the glaring attack of Kalamukha Saivas on Buddhist and Jaina strong holds. The Saivas, under the leadership of Mahamandalesvara 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-davanala, 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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146 JAIN JOURNAL: VOL-XLI, NO.3 JANUARY 2007 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 Karnataka, in the context of the above seven theories. ernational www.jainel

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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 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 wnich deals exclusively with

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148 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 Sutra [in English] Parts 1 to 4 Barsat ki Rat (A Rainy Night) [in Hindi], Panchadarshi [in Hindi] Bangal ka Adi Dharma (Pre-historic religion of Bengal) Prasnottare Jaina-dharma (in Bengali) (Jain religion by questions and answers). Weber's Sacred Literature of the Jains. Jainism in Different States of India. Introducing Jainism. 9. A Computer Centre: To achieve a self-reliance in the field of education, a Computer training centre was opened at the Jain Bhawan in Fabruary 1998. This important and welcome step will enable us to establish links with the best educational and cultural organisations of the world. With the help of e-mail, internet and website, we can help propagate Jainism throughout the world. Communications with other similar organisations will enrich our own knowledge. Besides the knowledge of programming and graphics, this computer training will equip our students to shape their tomorrows. 10. Research: It is, in fact, a premiere institution for research in Prakrit and Jainism, and it satisfies the thirst of many researchers. To promote the study of Jainism in this country, the Jain Bhawan runs a research centre in the name of Jainology and Prakrit Research Institute and encourages students to do research on any aspects of Jainism. In a society infested with contradictions and violence, the Jain Bhawan acts as a philosopher and guide and shows the right path. Friends, you are now aware of the functions of this prestigious institution and its noble intentions. We, therefore, request you to encourage us heartily in our creative and scholastic endeavours. We do hope that you will continue to lend us your generous support as you have been doing for a long time.

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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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150 JAIN JOURNAL: VOL-XLI, NO.3 JANUARY, 2007 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 (Satakas 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 - Nilanjana transiated by Shrimati Rajkumari Begani Price: Rs. 4. Ganesh Lalwani - Candana-Murti,, translated by Shrimati Rajkumari Begani Price: Rs. Ganesh Lalwani - Vardhaman Mahavir Price: Rs. 6. Ganesh Lalwani - Barsat ki Ek Rut, 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 Vvakarana 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 Karita Price: Rs. 3. Puran Chand Shymsukha - Bhagavan Mahavira () Jaina Dharma. Price: Rs. 4. Prof. Satya Ranjan BanerjeePrasnottare Jaina Dharma Price: Rs. 5. Prof. Satya Ranjan BanerjeeMahavir Kathumrita Price: Rs. 6. Dr. Jagat Ram BhattacharyaDasavaikalika sutra Price: Rs. 7. Sri Yudhisthir Majhi Surak Sanskriti O Puruliar Purukirti Price: Rs. 20.00 25.00 20.00 Some Other Publications: 1. 2. 50.00 Acharya Nanesh - Samatu Darshan ( Vvavahar (Bengali) Price: Rs. Shri Suyash Muniji - Jain Dharma ( Sasanavali (Bengali) Price: Rs. Shri Suyash Muniji - Sri Kalpasutra (Bengali) Edited by S.R. Banerjee Price: Rs. Shri Suyash Muniji - Astahnika Vvakhyana(Bengali) Edited by S.R. Banerjee Price: Rs. 3. 100.00 4. 60.001

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152 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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153 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, Mahatina 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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154 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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155 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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156 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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157 "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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158 JAIN JOURNAL : VOL-XLI, NO.3 JANUARY 2007 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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160 JAIN JOURNAL : VOL-XLI, NO.3 JANUARY 2007 With best compliments LODHA CHARITABLE TRUST 14 Government Place East Kolkata - 700 001

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161 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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162 JAIN JOURNAL: VOL-XLI, NO.3 JANUARY 2007 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 * Mumbai * New Delhi * Chennai * Hyderabad * Ahmedabad * Bangalore * Bhubaneswar * Kochi * Patna * Baroda * Lucknow * Jaipur * Indore * Rajkot * Surat * Pune * Thiruvanathapuram * Bhopal * Nagpur * Panaji * Guwahati * Visakhapatnam

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164 JAIN JOURNAL: VOL-XLI, NO.3 JANUARY 2007 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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166 JAIN JOURNAL : VOL-XLI, NO.3 JANUARY 2007 With Best Compliments from RKBK FISCAL SERVICES PVT. LTD. 216, A.J.C. Bose Road Kolkata - 700017 Phone: 2247-0818. Fax : 22407084

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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