Jain Journal 2007 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/520168/1

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ISSN 0021-4043 A QUARTERLY
ON JAINOLOGY
VOL. XLII
No. 2
October 2007
Journa
जैन भवना BHAWAN a Persormub mBLICAT love and rany ore
dan Faded Allah

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a quarterly on Jainology
JAIN JOURNAL
JAIN BHAWAN
CALCUTTA

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Vol. XLII
JAIN JOURNAL
No. 2 October
Rupees Fifteen
Copyright of articles, stories, poems, etc. published in the Jain Journal is reserved.
All contributions, which must be type-written, and correspondence regarding contributions, and book-reviews should be addressed to the Editor, Jain Journal, P-25 Kalakar Street, Kolkata-700 007.

2007
For advertisement and subscription please write to the Secretary, Jain Bhawan, P-25 Kalakar Street, Kolkata-700007.
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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
CONTRIBUTIONS OF THE JAINS TO
THE VAISESIKA PHILOSOPHY
Satya Ranjan Banerjee
A STUDY OF THE TREE OF LIFE AND THE
AŞTAMANGALAS IN JAINISM
A. K. Bhattacharyya
A BRIEF OUTLINE OF JAIN NYAYA (DOCTRINE OF RIGHT JUDGMENT)
Veer Sagar Jain

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ernational

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JAIN JOURNAL
Vol. XLII
No. 2 October
2007
Contributions of the Jains to the Vaiseșika Philosophy
Satya Ranjan Banerjee
The contributions of the Jains to different aspects of Indian culture, particularly in religion and philosophy, art and architecture, history and epigraphy, language and literature, cosmogony and cosmography, nay in all branches of human knowledge, are exceptionally unique. In the domain of Indian philosophy in particular, the Jains have surpassed all. It is a fact worth noting that while describing or establishing the philosophy of their own, the Jains have also contributed to the philosophy of non-Jain philosophies. By nonJain philosophies, I mean the philosophy of Sāmkhya-Yoga, NyāyaVaiseșika, Mimārsā-Vedānta, Cārvāka, Bauddha, Jaiminīya, Pāśupata, Kulācāryas and Trikamatas, Saiva vis-à-vis Sākta and many others. Many of these philosophies are lost today and have not survived till the present time, but their ideas and contents are preserved by the Jains in their respective treatises on philosophy. In this connection, I would like to mention that in the Indian philosophical context there were lively philosophical disputes in the second half of the 7th and the first half of the 8th century A.D. Kumārilabhațța, the great exponent of Mimāmsā philosophy attacked the Buddhist and Jaina logicians including Samantabhadra (first half of the 8th century) and Akalanka (720-780 A.D.), while Vidyānanda (775-840 A.D.) and Prabhācandra (980-1065 A.D.) defended their co-religionists against Kumārila. A history of this episode is not written anywhere, but, if some of the scholars present here can undertake such a work, the lost history of a

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JAIN JOURNAL : VOL-XLII. NO.2 OCTOBER 2007
great philosophical dispute will be unearthed. However, in this seminar before this learned assembly, I would like to focus that sort of philosophy which will stimulate the philosophers at large.
In mediaeval India, particularly from the eighth century A.D. onwards, it should be noted that there were lots of non-Jain schools of thoughts which were current at the time and which were so forceful that the Jains had to comment on their genuineness or voidness of these philosophical doctrines. A brief survey of those Jain philosophers who have treasured up the views of non-Jain philosophies is given bellow.
The first scholar who made a note on the non-Jain systems of thought is Haribhadra Sūri (705-775 A.D.). In the 8th century A.D. in his Șad-darsana-samuccaya, as the name implies, he had a summary of the six philosophical systems. He says
Bauddham Naivāyikam Samkhyam Jainam Vaiseșikam tathā! Jaiminiyam ca nāmāni darsanānām amūnyaho 1/3//
i.e. the six systems of philosophy, he has dealt with, are Bauddha, Nyāya, Sāṁkhya (also called Kalipa), Jaina, Vaišeșika and Jaimnini. In a short appendix he has also discussed the materialism of Cārvāka (verses 80-87). In one short section, i.e. the fourth (verses 45-58), he has discussed the views of Jaina metaphysics.
Haribhadra Sūri in eight verses (60-67) has described the philosophy of Vaiseșika system. He describes the six tattvas (principles) of the Vaiseșika philosophy. He mentions the six principles thus :
dravyam gunas tathā karma sāmānyam ca caturthakam / višeșa-samavāvāu ca tattva-șațkam hi tanmate 1/601/
Then he goes on describing each principle step by step. For example, dravja is of nine kinds, guma (quality) is of 24 kinds, karmas are five, sāmānya is of two kinds, and so on (61-66). Then he talks about pramāņa (proof) which is of two kinds-laingika and pratvakșa (67). In fact, the description of Vaiseșika philosophy, as given by Haribhadra Sūri, is simple and straightforward, and nothing could be

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Satya Ranjan Banerjee:Contributions ofthe Jainstothe Vaiseṣika Philosophy
achieved by this description. The basic tanets of Vaiścṣika are only described and nothing more.
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His another book, Loka-tattva-nirnaya (Investigation of the True Nature of the World), a philosophical text in Sanskrit verses, is not an exclusively Jainistic text. In that book he says
pakṣapato na me vire, na dveṣaḥ kapilādiṣu/
yuktimad vacanaṁ yasya, tasya kāryaḥ parigrahaḥ // (1/38) "That Lord Mahāvīra is not his friend and the others are not his foes; that he is not biassed in favour of Mahāvīra and feels not hatred for Kapila and the other philosophers, but that he is desireous of accepting whosoever doctrine is the true one".
After him comes Somadeva Suri who belonged to the 10th century A.D. His Yasastilaka, composed in 959 A.D., is an encyclopaedic record of literary, socio-political, religious and philosophical data, valuable for the study of the mediaeval cultural history of India. His Yasastilaka, in prose and verse in eight Books called Aśvāsas, deals with the pathetic story of Prince Yasodhara. Somadeva in the sixth chapter of his Yasastilaka has propounded the different schools of thought along with his criticism. The sixth chapter called samasta-samaya-siddhantavabodhana is a collection of philosophical tenets current in the tenth century A.D. With regard to the Yasastilaka, K.K. Handiqui3 remarks:
"It will not be an exaggeration to describe the work as serving the purpose of a veritable compendium of the philosophical speculations of the age."
In the Book VI Somadeva mentions the following schools, such as, Saiddhanta Vaiseṣika, Tarkika Vaiseṣika, followers of Kaṇāda, Pasupatas, Kulācāryas, Samkhyas, Kapilas, Buddhists mentioned
1.
Winternitz, History of Indian Literature, Vol II, p. 583.
2. My account on Somadeva is based on K. K. Handiqui's Yasastilika and Indian Culture, Sholapur, 1949.
3. Yasastilaka, p 184.

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JAIN JOURNAL VOL-XLII. NO.2 OCTOBER. 2007
separately as (i) the disciples of Daśabala, (ii) Tathāgata, and (iii) those who preached the doctrine of the Void, Jaiminīyas, Bārhaspatyas or the followers of the Lokayata system, followers of the Vedanta philosophy mentioned twice as Vedantavādins and Brahmadvaita-vādins".
It is interesting to note here that the non-Jain systems mentioned in the Yasastilaka can be compared with the ancient Tamil Buddhist kāvya Maṇimekhalai whose chapter 27 describes ten such systems. These systems are
i) the Pramāṇavāda of the Vaidika system, (ii) Śaivavāda, (iii) Brahmavāda, (iv) Nārāyaṇīya or Vaiṣṇavavāda, (v) Vedavāda (vi) Ajīvika, (vii) Nirgrantha, i.e. Jaina, (viii) Sāṁkhya, (ix) Vaiseṣika, and (x) Bhutavāda or the Lokayata system."
Apart from the chapter six where Somadeva has mentioned the different systems of Indian philosophy, in some other chapters also Somadeva has incidentally mentioned the other systems which are in no way inferior to the systems mentioned above. All these systems of thought are mentioned in chapters II and IV which are nicely summed up by K.K. Handiqui in his Yasastilaka and Indian Culture at pages 217-18 as follows:
"It may also be pointed out that Somadeva makes a general reference to the four systems (samayas) in Yasastilaka, II. 32 and the four systems and the six schools of philosophy (darsanas) in Book IV. catvāra ete sahajāḥ samudrā yathaiva loke ṛtavo 'pi șat ca / catvāra etc samayās tathaiva, ṣaḍ darsanānīti vadanti santaḥ // (vol II, p. 114).
Śrutasagara in his commentary on II. 32 explains the four samayas as the Jaina, Śaiva, Vaidika, and Bauddha systems; while in his commentary on Book IV he takes them to mean the Jaina,
4. Ibid, p 217.
5.
Aiyangar, Manimekhalai in its Historical Settings, p 189 ff: cf; K.K. Handiqui, Yasastilaka and Indian Culture, 1949, p 217.
6. Handiqui, Yasastilaka and Indian Culture, p. 217.

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SatyaRanjanBanerjee:Contributionsofthe JainstotheVaiseșika Philosophy
Jaiminiya, Buddhist and Saiva systems, and explains the six Daršanas as these four plus the Sāṁkhya and Lokāyata systems. It is difficult to say how far this interpretation is correct; but the six Darsanas referred to by Somnadeva seem to be identical with the six Tarkas enumerated by Rājasekhara in Kūvvamimaisā (Chap-2), viz. the Jaina and Buddhist Darsanas and the Lokāyata forining one group, and the Sāmkhya, the Nyāya, and the Vaišeșika forming another group.
dvidhā cānvikșiki purvottara-pakşābhvām/ arhad-bhadantada sane lokavatan ca pulvah pakyah / Samkhyan Nava-Vaisesikau cottarah / ta ime şaf tarkā) //
It is probable that this classification of the Darsanas was popular in the tenth century, the age of Rājasekhara and Somadeva. It may be noted in this connection that the Darśanas seem to have been variously classified at different epochs : for example, in Vāvupurāņa 104. 16 the six Darsanas are stated to be Brāhma, Saiva, Vaiṣṇava, Saura, Sākta, and Arhata, i.e., Jaina. Similarly in Jñānārņavatantra 16.131134 we find mentioned the Saivadarśana, Sāktadarśana, Brāhmadarśana, Vaisnavadarśana, Sūryadarsana and Bauddhadarśania. Certain points relating to some of the systems criticised by Somadeva require further elucidation”.
At the end of the 13th century (to be exact 1292 A.D.), Mallişena's work Svadvādamanjuri, though a commentary on the 32 verses of Hemacandra's Anvayoga-vvavacchedikā, is at the same time an independent philosophical work which frequently criticises the other systems like the Sunyavāda of the Buddhists. Mallişeņa completed the work in collaboration with Jinaprabha Sūri.
Almost at the same time in a recently published booklet, Sarvasiddhānta-praveśaka (2004) in prose by an unknown author edited by Muni Jambūvijaya speaks about the different systems of Indian philosophy, such as, Nyāya, Vaišesika, Sāmkhya, Bauddha, Mimāmsā, Lokāyata and also Jaina. The date of the work is uncertain, but, on the basis of a MS dated Vir saivat 1201 (=1258 A.D.), the

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editor Muni Jambūvijaya in his Sanskrit and Gujarātī prefaces suggsts that the author might have belonged to the 13th century A.D. He further says that the author might also be influenced in writing this book by Haribhadra Suri and it appears from a perusal that it is a sort of commentary on Haribhadra's book Şad-darśana-samuccaya. However, the contents of the book seem to be very much similar to that of Haribhadra Sūri. Like Haribhadra Sūri, the Vaiseṣika section of this book seems to be straightforward. He also describes the six principles as dravya, guṇa, karma, sāmānya, višeṣa and samavāya, and then he describes these elements one by one as described by Haribhadra Sūri. After describing the different principles of matter, the author has said that the proof is of two kinds - laingika and pratyakṣa and he elucidates in two short paragraphs the description of these two systems of proof. Even though in this short exposition nothing special is achieved, some aspects of the views of Vaiseṣika philosophy are depicted here in a nutshell. From this description, we can, at least, say that these ideas of Vaiseṣika philosophy were current among the people at that time.
Another treatise of late origin, probably in the 14th century (to be exact 1348 A.D.), is the Sad-darsana-samuccaya' of Rājasekhara Sūri of Maladhārīgaccha. His book contains 180 stanzas only and examines the different systems of philosophy like Jaina, Sāṁkhya, Mīmāmsā, Śaiva, Vaiseṣika and Bauddha.
Another treatise named Sad-darśana-nirṇaya also called Şaddarśana-samuccaya as mentioned in his prasasti, of Merutunga (1306 A.D.), pupil of Mahendraprabha Sūri of the Ancalagaccha, composed in Samvat 1449, is a brief treatise on the six systems of Indian philosophy which are Bauddha, Mīmāṁsā, Sāṁkhya, Nyāya, Vaiseṣika and Jaina.
7. Edited by Hara Govinda Das and Bechar Das, Varanasi, Vir Sambat 2436. It is also published alone with Haribhadra's work of the same name by Agamodaya samiti, Surat 1918.

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Satya Ranjan Banerjee:Contributionsofthe Jainstothe Vaiseṣika Philosophy
It is to be noted in a prima facie evidence that the main purpose of describing the philosophy of other schools of thought is to record the views of other schools and thereby to establish their own by criticising the views of others. While criticising the views of others, the Jains have incidentally expressed the other aspects of philosophy related to the path of salvation. In order to demonstrate how the Jains have preserved the views of other philosophies, I am recording here only the Jaina views of Vaiseṣika philosophy as embalmed and treasured up in the Yasastilaka of Somadeva Sūri. As in other treatises mentioned above, the Vaiseṣika school is described in a straigntforward way, I am relating the views of Somadeva who has recorded some special features which are not recorded by others. My study on this point is based on K.K. Handiqui's Yasastilaka and Indian Culture.
The Vaiseṣika doctrine as preserved by Somadeva in the sixth chapter of his Yasastilaka is mainly related to salvation (mokṣa). Somadeva has recorded these views of Vaiseṣika philosophy as were current in his time.
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Somadeva mentions two classes of Vaiseșika thinkers: Saiddhanta and Tarkika. The main diference between the two schools is that the Saiddhantas were the Saivas, laid stress on the worship of Śiva and faith in Him, while the Tarkikas represented the orthodox school with emphasis on knowledge. The Saiddhantas think that salvation (mokşa) is practically the outcome of faith manifested in initiation into the cult revealed by the omniscient Śiva in his two aspects, corporeal and incorporeal.
sakala-niṣkalāpta-prāpta-mantra-tantrāpekṣa-dīkṣā-lakṣanāc chraddha-mātrānusaraṇān mokṣaḥ iti Saiddhānta-vaiseṣikāḥ."
This conception of the Vaisesikas was also current at the time of Haribhadra who in his Sad-darśana-samuccaya (verses 13, 59) also said in the 8th century A.D. that both the Vaiseṣikas and the Naiyayikas were the worshippers of Śiva. Gunaratna or Guṇākara
8. Handiqui, ibid, p. 184 f.

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JAIN JOURNAL: VOL-XLII, NO.2 OCTOBER 2007
Sūri (13th cent. A.D.) in his commentary on the Șad-darśanasamuccůya tells us that the Naiyāyikas were the Saivas and the Vaiseșikas were the Pāśupatas'. Even though the Saiddhānta school was mentioned by Somadeva in 10th century A.D., we do not know when this school came into existence as a separate school, but from Vidyānanda (9th cent. A.D.) who in his Āpta-parikṣā mentioned a Vaiseșika school as the Věddha-vaiseșika which seemed to be the same as the Saiddhānta school mentioned by Somadeva. Moreover, the Vğddha-vaiseșika believed in the reality of Subtances, Qualities, Actions, Generality. Particularity, Inherence etc. the categories recognised by the Vaišeșika school of thought :
yathaiva hi Mahesvarasya svarūpatah sattvam vrddhavaiseșikair işvate tathā prthivyādi-druvyāņām rūpādi-gunānām utkṣepaņādi-karmaņām sāmānva-viseșa-samavāyānām ca prāg abhāvādīnām apīşyata eva (under verses 59-76).
In the same work we also find that “a certain section of the Vaiseșikas postulates the existence of consciousness even in the liberated soul”.
jñāna-saktistu niłkarmaṇo 'pi kasvacin na virudhvate cetanātma-vādibhiḥ kaiścid vaiseșika-siddhāntam abhyupagacchadbhir muktătmanyapi cetanāyāḥ pratijñānāt" (under verse ll)
On this point, the views of Handiqui' is worth mentioning.
“It is not the pure and infinite consciousness of the Self recognised by the Sānkhyas, but jiānasakti or intellectual power ; and Maheśvara, like the liberated soul, possesses this power, although he is incorporeal and untouched by Karmas :
cetană cu jñānasaktir eva na punas tad-vvatirikta-cicchaktir apariņāminya prati-samkramādarsita-vişavā suddhā cānuntă ca
9. Handiqui, ibid, p 184. 10. Handiqui, ibid. p. 218. 11. Handiqui, ibid, p. 219 f.

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Satya Ranjan Banerjee:Contributionsofthe Jainstothe VaiseşikaPhilosophy
vathā kāpilair upavarnute tasyāḥ pramāņa-virodhāt / tathā ca Mahesvarasya karmabhir aprstasyāpi jñāna-saktir asarirasyāpi ca muktātmana iva prasidhā //"
From Somadeva we again come to know that the Tärkika Vaišeșikas were not the worshippers of Siva or Pasupati. But we know that in the mediaeval period some of the Vaišeșika scholars were the worshippers of Siva. For example, Vyomasiva (10th cent. A.D.) and Udayana (984 A.D.) were the Saivas, whereas Śrīdhara (1209 A.D.) salutes Brahmā, Vişnu and Siva in the opening verse of the Nvāyakandali. On this point the remarks of Handiqui 2 are worth pondering:
“Apart from the personal beliefs of individual thinkers, Vyomasiva distinctly says in his commentary on the Prasastapāda Bhāsya in the section on viparvava that the Supreme Siva is different from the worldly souls, and His worship leads to beautitude: this, he says, is the salutary teaching of the Vaiseșikas:
vadi vā samsārvātmanām mūnātvam paramu-sivascaitebhyo bhinnas tad ārādhando cūsmadādeh śreyo bhavatītyevam hitam upadisatsu vaiseșikeșu ahitum iti jñānam vipuryayuh //"
From this statement it appears that the views of Vyomasiva were very much near to the views of the Saiddhānta Vaišeșika who had the opinion that faith in Siva was the essential factor of emancipation (moksu). The expression prasamva hetum isvarm used in the opening verse of the Prasastapāda Bhāsva was explained by Vyomasiva as Maheśvara, i.e. Siva :
īśvara-sabdaścu anpatra vartamāno 'pi jñāna-prustāvāt Mahesvara evu vartate, sunkurāt jñānam anvicchet' iti vacanūt!?
“Considering the devotion to Siva evinced by Vyomasiva in his commentary, it will not be wrong to associate him with the Saiddhānta school of Vaišeșika philosophers. As regards the term Mahesvara, it
12. Handiqui, ibid, p. 219 13. Handiqui, ibid, p. 219.

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occurs even in the Prasastapāda Bhāsya, it means the Supreme Lord or the Great God as Udayana explains it as mahānisvara in the relevant section of his commentary on the Bhāsva and takes to mean it Parameśvara”!4
anye hišvarā jagad-ekadesa-pataya indru-varuna-vamādavah/ sa punaḥ krtsnasyaiva jagatah ato mahānisvaraḥ (p 91.). parārthapravritena paramesvareņa adhisthitaih prthivyādibhir visvam ārabhyate 1 (p. 97).
Having described in a nutshell the Vaisesika views on salvation, Somnadeva criticises the Saiddhānta Vaišeșika views on salvation by saying that mere faith in something cannot lead to salvation, just as the faith of a hungry fellow cannot make the Udumbara fruit ripe's :
sraddhā srevo'rthinām sreyah-samśravāya na kevalā / bubiksitavasat pako jayeta kim Lidumbare //
He also criticises the Tārkika Vaišeșika saying that knowledge alone cannot lead to salvation, because knowledge helps one to comprehend things, but not to get them, just as mere perception of water does not satisfy one's thirst".
jñānād avugamo'rthānāṁ na tat-kõrva-sumāgamaḥ/ tarṣāpakurşavogi svād drętam evānyathā pavaḥ//
"It may be readilly admitted," says K. K. Handiqui, “that there is no knowledge or bliss of a worldly character in salvation, but if it is assumed to be a condition in which knowledge is totally absent, what would be the character of the emancipated soul ? There connot be a soul without knowledge, just as there cannot be fire without heat.17"
In this way, Somadeva rejects the Vaiseșika view of salvation before he passes on to another system of Indian philosophy.
14. Handiqui, ibid, p. 219 1. 15. Handiqui, ibid. p. 186. 16. Handiqui, ibid. p. 187. 17. Handiqui, ibid. p. 187.

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A Study of the Tree of Life and the Aștamangalas in
Jainism A. K. Bhattacharyya
In Buddhism as well as in orthodox Brahminism the tree of life has occupied a definite place as a significant product of the speculations about life and its relations. A consideration of the symbolic forms for the representation in art of this conception is surely a point which one cannot afford to miss in evaluating the place of symbolism in art forms, whether of the Hindu, the Buddhist or the Jain. The representations in symbols of the head and feet of the jewelled tree of life at Sanchi' and those of the fiery pillars at Amraotiare associated with the more widespread symbolism of the Triśūla in Buddhisın. But we should bear in mind that the symbol of Triśūla is not exclusively found in Jainisin and Buddhism but that its significance can be traced further back to a still older tradition. The three aspects of Agni Vaišvānara have been metamorphosed into this three-pronged symbol of a Trisūla. We know the association in later Saivism of the Trisūla with Siva himself. This latter association can be traced to a very early tradition, the art-froms from the early seat of religious art, Mathurā, bearing unmistakable witness to it. Even still earlier, in the Pre-historic civilisation of Mahenjodaro, the beginnings of this association can be clearly recognised.
The Saiva coins of Kadphises II and the Saiva seal from Sirkap are some of the earliest representations of this association of the Trisüla
1.
Arch. Survey, Reports for W. India, Vol. V p. 12, fig. 7. Ihid fig. 6. The Ellora Cave temple images of Siva can be cited as an instance in point of fig. 3. pl. XXX, Arch. Survey Reports, for W. India, Vol.V. Mohenjodara, Marshall. pp. 55 ff. Arch. Survey of India, Ann. Report for 1914-15, p. 51, pl. XXIV..
4. 5.

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with the Saiva cult." The Trisula in Jaina art stands for one of the early symbols of a Lord of the Quarters. In texts, relating to religious and secular architecture, it is prescribed that on the land selected for the construction of a palace, a Kurmasila is to be placed, as a matter more of religious necessity than anything else.' This prescription is followed in also the later texts of the Jains. The Vatthusara-payaraṇam following this tradition lays down the same formulae with regard to the establishment of Kurmasilä. On the eight sides of this are to be placed the eight symbols for the Dikpalas in the eight or more properly nine khuraśilā, one being placed just beneath the Kurmasila. The symbol there used for the eighth Lord of the Quarters is the Triśūla placed on the Sanbhagini slab of stone." Here Trisula symbolises the Tantric character of Isana, the eighth Lord of the Quarters." It really signifies and makes clear one fact, namely, that the idea of a Triad that is all sacred to Buddhism and Jainism in the formation of the Triratna and which dates as early as most probably the Kuśāna period, was one that formed one of the fundamental principles in aniconic religious attitude of the Jain. Attention may in this connection be drawn to a find from the Kankali Tīlla at Mathura." On the front of the pedestal
6.
The association of Trisula with the Saiva cult, is, however, not universal; the use of Trisula with the floating banner is also met with in connection with royal signia which are purely secular in significance--A.K. Coomarswamy, History of Indian & Indonesian Art p. 25 fn..
Vide, Kṣirarnava, attributed to Viśvakarmā.
Paddhaṁ gadḍavivaram jalam tam aha Kakkaram tam Kunaha, Kurumanivesam attham Khurassila tayaņu Sutta vihi. III. 2.
Also cf. The description of a Kurmasila in the Prasadamandana of Sutra DharaMandana-- Ardhangulo bhavet kurma eka haste Suralaya'
Ardhangulat tato vridhiḥ käryä tithi kārā vadhiḥ' ekatrimśat karāntamca tadardha vidhirisyave tatardhapi, sataradhāntaṁ
JAIN JOURNAL VOL-XLII, NO.2 OCTOBER. 2007
7.
8.
kuryadarigulamtanath
caturttham sadhikā jyeṣṭhā kaniṣṭhā hīnayogatah.
quoted in Vathusarapayaranam (Ed. by B. Jain) p. 103. Kṣiraranava of Viśvakarma.

9.
10. Nirvanakalika (Ed. by M. B. Jhaveri) p. 30.
11. J. Ph. Vogel: Catalogue of the Archaeological Museum at Mathura, p. 67 Image No. B.5.

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A.K.Bhattacharyya:AStudyofthe TrecofLifeandtheAstamangalasin Jainism
of this image of a Jina is the figure of a wheel placed on a trident carved in relief, being worshipped by a group of monks (?). This indeed a close relationship with the Buddhist art of representing the wheel or the Dharmacakra which in early sculpture was a substitute for the Lord himself. Indeed to quote Bühler, "the early art of the Jains did not differ materially from that of the Buddhists. Indeed, art was never communal. Both sects used the same ornaments, the same artistic motives and the same sacred symbols, differences occurring chiefly in minor points only. The cause of this agreement is in all probability not that adherents of one sect imitated those of the other, but the both drew on the national art of India and employed the same artists." The tri-ratna symbol in Jainism represents the three-fold character of the perfects, viz., Knowledge, Faith and Conduct. This idea of a triad which in Buddhism took the form of three Jewels, viz., Buddha, Dharma and Sangha was represented sometimes by the trilateral figure or trikona which according to Beal was used to denote 'the embodied form of the Tathāgata' or sometimes by the trilateral symbol a-u-m.13 It must be mentioned here that the Om in Jainism does not consist of the three syllabls a-u-m but rather of five viz., a-au-u-m representing the five worthy personages or 'Parameshthis' to whom homage is offered at the beginning of any undertaking or worship. In Brahmanism too, the mystic symbol Om is sometimes represented in art as consisting of the five fold divinities of Brahma, Vishnu, etc., as in a very late picture from Baroda:14 The tri-ratna symbol in many of its varieties in Buddhism is available from the Buddhist sites of Taxila and round about from early Kuṣāna period.
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The consideration of the above piece of sculpture from the Kankali Tīlā at Mathura also leads us most consistently to the estimation
12. Epigraphia Indica II p. 322.
13. For a fuller discourse on these symbols. vide A. Getty, Gods of Northern Buddhism p. 197 ff.
14. Annual Report, Dept. of Archaeology, Baroda, 1938-39, No. 99
15. Arch, Survey of India, Annual report for 1916-17 Fig. No. 75.

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of the place of the Cakra as the symbol for the Law which found conspicuous favour with early as well as medieval Buddhism. Cakra as the symbol or Rūpa of the Vaisnava iconography beginning from that of the Lord Vişnu Himself is as early a tradition as to be traced in the very oldest of the Punchmarked coins dating from the 7th century B.C. The Cakra associated with the triratna symbols!" is not peculiarly Jain. It is also found in the Taxila art of the far pre-Christian era where it is undoubtedly Buddhistic. It is there represented symbolically in association with the Trident or Tri-ratna symbols. The Buddha's hand touches the wheel of Law which is placed on the tri-ratna symbol flanked on two sides by a deer each depicting the preaching of the first Serinon at the DEER Park. In late period probably such symbols came to transgress their limits of narrow sectarianism. For the Jaina writer Thakur Feru mentions that goddess Cakreśvarī's parikara is not complete without a Dharmacakra flanked by stags being shown on the front face of the pedestals."18 Attention may also be drawn to the Cakra-ratna which is attributed to a cakravartin as his symbol as well as weapon. The representation of the Cakra in Jaina art can be traced as early as the first few centuries near the beginning of the Christian era. The votive tablets, the Āyāgapatas, belonging to the Kuşāņa period and unearthed from the Kankālī Tīlā at Mathurā contain the figure of Cakra and the elephant placed on two figures placed on two pillars of the Persepolitan type on either side of a seated Jina at the centre.20
16. The Triratna in Jainism, it must be stated, consists of Jnāna, Darsana and
Cäritra, and probably it was Jnana or knowledge par excellence, the knowledge of the scriptures not excluded that is the Dharma in essence. The
Cakru in art represents this Jňāna. 17. Arch Survey of India, Ann. Report for 1937-38 Fig No. 984. 18. Cf. Cakkadharī garudankā Tassāhe dhammacakka ubnaydisam
hariņajuam ramaniyam gaddiyamajjhammi Jinaciņham" -- Il 28-- Vatthusārupayaranani (Ed. by B. Jain). Here the symbol of dharmacukra is to be placed on the pedestal at its centre. The Parikara is not complete without it. The goddess Cakreśvari primarily a sāsanadevi of the first Jina is also
attributed here with the Cakra symbol in her upper two hands (Cakkadhari). 19. Vide, Jinacitra-kalpadruma, pl. XCVI, fig. 278. 20. A.K. Coomaraswamy--History of Indian and Indonesian Art. p. 37. pl. XIX
figs. 71 & 72.

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A.K.Bhattacharyya:AStudyofthe TreeofLife andtheAstamangalas inJainism
A consideration of the Aṣṭamangalas will not be out of place here. The Aṣṭmangalas are a kind of device in figures which are to be drawn before the Tirthankara images or for the matter of that, in connection with any auspicious undertaking such as the study of the scriptures, etc. The kind of hieroglyphic art that is associated with the representations of this kind is not, however, of any particular religious sect, Brahmanic, Buddhist, and Jaina, but must be studied in the light of the peculiar senses in which they were taken by each sect. The vocabulary and the forms were equally accessible to all the sects the difference lay only in interpretation. The Acaradinkara of Vardhamanasūri records to some extent the significance of these eight kinds of the auspicious marks.
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The Mirror (darpaņa) which forms the first of the group, symbolises the facts of the pious devoties standing very near the ideal of the Tirthankara. In fact, what the mirror, signifies to the fact of a pious inquirer after Truth flourishing in a blessed region after having practised penance and performed pious deeds in the shape of charity and service to Brahmins etc., in his endeavour for self-illumination.2
The second symbol of the Aṣṭamangala group, the Bhadrasana is to be drawn in order to show the devotees near approach to the pair of feet of the Lord. This second symbol practically is an extension of the first from an ideological point of view. Bhadrasana is to be represented as the pitha on which is to be placed the feet of the Tirthankara. This bears a close parallel to the mode of representing padukas in place of the Lord. The Lord's presence was felt through the padukas. Attention may also be drawn to the tradition of representing Visnupadas, Buddhapada etc.
23
The third symbol in the group is the vardhamana Samputa.
21. ātmālokavidhanajanopi sakalastibram tapo dussaram, dānam, brahmaparopakāra kāraṇam kurvan parisphūrayati soyam yatra sukhena rājati sa vai tirthadhipasyāgrata, nirmeyaḥ paramartho vrttivi duraḥ sajjñānibhirdarpanam--Acaradinakara of Vardhamana Sūri pp. pp. 197-198. 22. Jinendrapadaiḥ paripujyapṛṣṭhaiḥ atiprabhāvairapi sanikṛtam Bhadrasanaṁ bhadrakaram Jinendrapuro likhena Mangalsatiprayogam". -- Ibid. 23. A. K. Coomarswamy--History of Indian and Indonesian Art p.44.

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This symbolises the favour of Lord Mahāvīra through whose grace the devotee (bhavyajana) gets piety, fame, influence, greatness, prosperity, learning, peace and fulfilment of all desires. The Vardhamana Samputa, therefore, is the embodiment of all the boons conferable by the Lord Himself.24
The full Jar (purņa Kalasa) which forms the fourth symbol in the Aṣṭamangalika group symbolises the facts of the Lord being the fulfiller of all wants in the three worlds. This symbol of a pūrṇa kalasa is common to Hinduism as well. That the Lord here is identified with the Kalasa is quite clear from the representation of the kalasa which is attributed, in anthropomorphic analogy, with a pair of eyes. According to Jaina conception, the Lord Jina (Tīrthankara) is said to flourish in all his aspects and with all glory in the three worlds like a full Jar distributing favour and blessings all around. Indeed, the Kalasa that we regard as symbolic of all fulfilment, originated from the ocean in course of the "Great Churning" and contained all the divinities. The Kumbha, therefore, is co-eval with the Highest Divinities we can conceive of and has an origin as sacred and ancient
24. punyam yaśaḥ samdayah prabhuta mahatvam, sanbhagyadhī vinayaśarma manorathassa // vardhanta eva Jinanayaka te prasädät / tad Vardhamanayuga sampuṭamādadhānaḥ // Acāradinakara, loc. cit.
In fact, Lord does not confer any boons on anybody as He is beyond desires. But since by worshipping the Lord, the devotee relates and realises the characteristics of his own soul, he acquires punaya, which awards him good fortune, the Lord is said, being an indirect cause, to confer that fortune on the devotee, though he gains it by his own good efforts. -- Ed. 25. Viśvatraya ca svakulo Jineso vyakhyāte śrīkalasayamanaḥ -- Atotra pūrṇam
kalaśam likhitvā Jinārcanākarmakṛtārthayamaḥ -- Ibid.
26. deva-dānava samvado mathyamāne mahodadhau / utpanno si anahā-kumbhaṁ Viṣṇunā vidhṛkaraḥ // tat to'ye sarvadevaḥ syuḥ sarvadevā samastrità/ tvayi tiṣṭhanti bhūtāni tvayi prāṇaḥ pratisthitaḥ// śivatvam ca gavaśitvam viṣṇutvaṁca prajapatiḥ / Adityadaḥ grahah sarve viśva devāḥ sapitrkāḥ// tvayi tisthanti kalasa yaṭaḥ kāmaphalapradāḥ / tvat prasādād imam yajñaṁ kartuñiho jalodbhavam // tvadātokanmatrena bhukti-muktiphalani mahat / sannidhyam kuru me kumbha prasanno bhava sarvadā // ms in author's own collection p.
7.

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as the amṛtatva of the Gods in Hindu mythology. It seems, a distinct borrowing from Brahmanism and is another of clear signs of dependance on the Hindu system of thought and ideology. (?)
The next symbol, fifth in the list, coming under the same group is the Śrīvatsa symbol. It is a geometrical pattern of a four petalled flower, the petals being arranged at right angles. The choice for a flower is very significant here. The purity and whiteness of a flower is designed to represent the pure knowledge, the Kevala Jñana of the Lord which he holds in his heart within. This Srivatsa it may be noted here is common to Vaisnava and Jaina icons where in the former it is a symbol of Visnuite images. The Śrīvatsa is a lunar symbol according to a Brahmanical Tradition. The Srivatsa symbol as the ornamental mark representing gem on the breast of Visnu is said, in Brahmanical conception, to stand for the Moon while the Kaustubha stands for the Sun.?
איו
A pair of fish is the next to come in the list under consideration. The insignia of the Fish formed the distinctive characteristic of the Minas of the Mohenjo-daro peoples. Whether as one of the sight forms of Śiva, the Fish was one of the eight constellations of the Mahenjodaro Zodiac. Indeed, one of the most popular forms of God with the Mahenjo-daro peoples was the fish.29
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One of the inscriptions excavated out of Mahenjodaro30 has a representation of a very large sized ram with the head of a fish bearing horns on both sides. An, the Mahenjodaroan God is called 'fish-eyed'. The connection of the Fish-eyed An, the Mahenjodaroan with the Pauranic Śiva has already been established and the Fish forms one of
27. Cf. Antal paramajñānam yadbhat Jinädhinatha hidayasya' tacchrīvatsa vyäjät prakaṭibhutaṁ bahirvaṁde"
--Acaradinakara. loc. cit.
30. Ibid No. 42
28. Varaha Purana ch. 31, v. 16--(Ed. P. Tarkaratna) maheyambhutamātā te kantha tiṣṭhatu sarvada' Srivatsa-kaustubhanceman candradityacchalena ha"
29. Marshall, Sir John, Mahenjo-daro, inscription No. 214, "The Supreme Being
of the Fish God (is) in front".

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the connecting links between them. The later texts like Kālikā Purāņa states that the Cupid (Kāma) became devoted to Siva after being restored to life so much so that he installed the image of Siva in his Fish-form.Studied in the light of the pauranic conception of the Fish-Form of Lord Vişņu, in which He appeared in one of his ten Avatāras, the Fish-ideology seems to have inspired the Paurānic seers with a sense of reverence for the symbol as embodying the idea of be iuty and creation. With the idea of creation and abundance in view the fish is also associated with the Mother-Goddess. Indeed, such a figure has been actually excavated out of the ruins at Rairh in Jaipur State.33 The modern practice in Hindu laomes, specially in Bengal and some other places, 34 is to put a fish in the hands of a newly wedded bride on her first arrival at the place of her husband, perhaps symbolising the idea of fertility and abundance of the household. In so remote an age as that of the Mahenjo-daro, specific symbolosm of fertility had been conveyed by the fish in that the "Spraig Fish" of one of the inscriptions of the Indus Valley civilisation has been interpreted as standing for the Spring God."
In the Gupta age, among the paintings at Ellora, there is a curious composition of two fishes above the stem of an inverted lotus touching each other at their mouths. An emblem of a Linga surinounted by two others is placed in between the two fishes. This is clearly a
31. A. C. Karmarkar-Annals of the Bhandarkar Oriental Research Institute, Vol.
XXIV p. 191 ff -- "The Fish in Indian Folk-lore". 32. Kālikā Purāņa Ch. 82, Vs, 50-52.
33. Excavatins at Rairh. Archaeological Department, Jaipur, pp. 28-8. 34. The custom prevails among some southern peoples e. g., the Holeyaras of
Canara that the newly wedded couple is taken to a river and made to catch fish with the wedding mat woven by brides, signifying the fertility of the couple. See A. K. Karmarkar - The Fish in Indian Folk-lore, Annals, B.O.R.I.
loc. lit. 35. Heras : Mahenjo-Daro, the people and the land (Indian Culture, III).

www.jainei

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A.K.Bhattacharyya:AStudyofthe Treco LifeandtheАstamangalasin Jainism
mode of representing the other tradition of fertility as perhaps originating in the third millenium before Christ in the Idus Valley civilisation. In the age of the epic beginning roughly from the 4th. century B.C. the fish played a very important part in the life of the Indian peoples. The story of king Matsya in the Mahābhārata has it that the king was born along with Matsyagandhā Satyavati from the womb of a fish. The Harivansa." corroborates the above stories along with a number of others. The piercing of the eye of the fish in the Svayambara ceremony of Draupadi is a prominent episode in the great Drama of the Kurubattle. The Jaina images of Tirthankaras came to be associated each with an emblem at a late stage of their development. The images of the ninth Tirthankara Puspdanta has the insignia of a Makar or a fish. The fourteen dreams of Jina-mothers include a pond with playing fish in it, signifying creation, freedom and prosperity. In Buddhism, too, the artists eye did not leave the fish out in their search for artforms. A Buddhist votive tablet of soapstone from Taxila belonging to the Ist century A.D. has the figure of a fish einbossed on it along with a number of other aupicious symb such as the blowing conch etc. This shows how the Buddhists took the piscal symbol as very sacred at so remote an age as the Ist centy, of the Christian era. It is, indeed, worthy of note that the same äyāgapata contains a figure of Svastikā on the right hand side with its outer arms truned to the right. Although exactly there is nothing to prove the Buddhist affiliation, of the find under discussion, we have reasons to believe in consideration of the associate objects from Tafkian where the present āyāgapata, was found, that it is a Buddhist votive tablet Indeed, in some of the ether tablets of offering (votive) attributed to the Buddhists and excavated out of Taxilian sites we have definite and conclusive evidence of the traces of a pair of fish as a sacred symbol. In the terracotta votive tablet just referred to there is a pair o. fish on its left corner at the bottom surinounted by the figure of a lady
36. Harivansa 1, 32.91-93.

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dressed in flowing robes in the fashion of the Indo-Greeks with both hands raised upward as if holding the jar-like substance above head. The foliage ornamentation, the shape and conception of the jar (pūrṇakalasa) at the centre on the above together with the peculiar dress of the female figure on the out border speak of the Kuṣāna period of the tablet, when it seems, the fish motif continued to be used on votive tablets and other objects down up to the Gupta and the postGupta era. In the recent excavations at Nandangarh we have the alternation of fish designs on a pot-shera interspersed with a figure resembling a Cakra. The composition, if could be found in entirety, might well have established the popular acceptance of the piscal symbology in the late Gupta Period. The Jain significance for this symbol is very important. It represents the fact of the defeat of the Cupid before the Lord. The pairs of Fish which represents the Cognisance for Cupid on his banner is shown to be serving the Lord in humble submission.37
The seventh symbol, the Svastika, in the Astmangala group has very wide application in art is of a very ancient tradition in the history of world thought. Among the symbols bearing a hoary antiquity the symbol of svastikā finds a conspicuous place. It is the most 'philosophically Scientific' of all of them, as also the most comprehensive. The entire theory of creative evolution is summarised, as is said, in the few lines represented by it. From the universal principles of god-head or cosmeotheogony down to anthropogony or the principle underlying human forms of the deities, from the indivisible unknown Parabrahman to the humble moneron of common materialistic Science, it represents but one simple summary of them all. This is why Svastika, in whatever form or design it may be, is
37. tadvandhyapañcaśara ketanabhāva kalpataṁ kartum mudha bhuvananatha nijāparādhaṁ / sevām tanote puratastava minayugmam śrāddhaiḥ puro vilikhitoru nijanga yuktyā //

-- Acaradinakara, loc. cit.

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A.K.Bhattacharyya:AStudyofthe Tree of Life andtheAṣtamangalas in Jainism
present as a mystic symbol in almost all the ancient nations of the world. The lines represented in the combination are those of the 'Worker's Hammers' of the Chaldean Book of Numbers. The sparks coming out from the strikes of these Hammers form the nucleus of the worlds themselves. The Jain interpretation of the svastikā as given in the Acaradinakara is but quite simple. According to that text the symbol being only an auspicious mark is to be drawn in front of the Lord as signifying peace and prosperity that reigned on earth on the eve of the birth of the Tirthankara." The discovery of the Svastika in the Jowest stratum at Susa suggests the connecting link between the Sumerian and the other Western Asiatic countries and the Indian or the Arean. This is in fact one of those 'Constituent elements' in Indian art that are not peculiarly Indian but properly speaking, found in common with many of the countries in Western Asia. In the Hathīgumpha caves at Khandagiri this Svastikā symbol has been found to exist as early as the first cent. A.D. Numistratic evidence too points to the same conclusion that along with other symbols like the wheel, taurine etc., the Svastika was used as a Coin mark on the early coinages, from the 2nd. and the 3rd. cent. B.C. An anonymous coin from Kosam11 and another from Avanti and a third from Taxila show this symbol. The Svastika along with the Taurine etc., is thus very ancient. Peculiarly to Jain ideology it has a meaning of its own. The 'Sathia' as it is called in modern Guzrati, is the most important of all the eight auspicious marks of the group. This alone sometimes represents the entire group and is shown as such on the temples, before the images and at the
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38. Compare in this connection the hammers of Viśvakarman of Hindu mythology, who comes nearest to the conception in the Chaldean civilisation. 39. Cf. svastibhūgagananāga vistapeṣuditam Jinavarodayo kṣaṇāt /
svastikam tadanumānato Jinasyagrato budhajanairvitikhyahe // -- Acaradinakara, loc. cit.
40. A.K. Coomarswamy, History of Indian and Indonesian Art. p. 13. 41. V. A. Smith--Catalogue of the coins in the Indian Museum, Calcutta, Vol. I (London) 1909, p. 155, pl. XX, fi. 5.
42. Ibid p. 153, pl. XX. fig. 2, and p. 156 pl. XX fig. 6.

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beginning of all auspicious ceremonies. The most comprehensive meaning put to the Svastikā and the figures of three dots above surmounted by a crescent with a dot above is that the four arms of the Svastikā represent the Gati or state in which a Jiva may be born as either a denizen of hell (nārki) or of heaven (devată) a man (mānușya) or a beast (tiryanc); the three little dots or heaps symbolising the three jewels of right knowledge, right faith and right conduct, which enables a man to reach Mokșa represented by the sign of the crescent and the dot above it.
The last but not the least is the Nandyāvarta belonging to the Aștmangala group. The figure is a geometrical device like the Svastikā but shows a more developed stage of the art and is clearly of a deeper significance then the former. The adaptation of this device in art and archaelogy is very late, at least far later than the Svastikā. It is double lined figure rectangular in shape and the lines are inter-woven, so to say, as to form a nine-coned figure. The Ācāradinakara explains the symbol as signifying the fact of the devotee of the Jina being the recipient of all sacred treasures that remain glowing at his service through the grace of the Lord.43
43. tvatsevakänäm Jinanāthadikṣu sarvāsu sarve nidhayat sphuranti atascaturdhā navakonanandyāvartaḥ satäm vartayatäm dukhāni
-- Acāradinakara, loc. cit.

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A BRIEF OUTLINE OF JAIN NYAYA (DOCTRINE OF RIGHT JUDGMENT)
Dr Veer Sagar Jain
0.0 Preamble
There are infinite objects in this universe and each object has infinite states/modes. What to talk about knowing the complete truth about all the objects and their infinite states for a person like us, we cannot even know the entire truth even about one object. Only an omniscient can know the truth in its entirety. However, the Jains say that we can know the whole truth about one or more objects provided we become free from knowledge-obscuring flaws like attachment, aversion and delusion. The Jains say so because these flaws cause insistence on one's partial knowledge as complete and negation of other's true knowledge as false. The Nyaya doctrine of the Jains enables one to arise above these flaws (i.e. attachment, aversion and delusion) and start the enquiry for true knowledge of an object. This fact can be clarified by the following example:
A child is suffering from tooth decay problems.. His mother forbids him from eating sweets as these aggravate tooth decay. However, when a guest comes to his home, he brings chocolates for the child and asks him to eat and enjoy. The mother again stops the child from eating the chocolates. The child starts considering his mother as his enemy and the guest as his well-wisher even though the child in his heart knows that eating chocolate is harmful to him. Later on, the doctor explains the whole process of tooth decay and how sweets aggravate this decay. Knowing this, the child starts respecting his mother as his true well-wisher. So the Nyaya doctrine enables the inquirer of truth to rise above the flaws of attachment, aversion and delusion and see the object in its true perspective.

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1.0 Nyāya, its meaning, synonyms and definition
Basically Nyāva is a word derived from the Sanskrit language. Nyāya in Sanskrit means, “A system by which we can know properly and thoroughly the exact nature of a substance"
The synonyms of Nyāva in Sanskrit are :
Anvīksā Yukti Pariksā Samiksā
Observation Logic Examination Constructive criticism
And many more similar words are used to represent Nyāya.
Thus Nyāya is metaphysics of reality (Tattvasāstra) as well as a theory of knowledge. It is not merely formal logic but a full epistemology, combining discussion of psychology and logic, metaphysics and theology.
1.1 Significance of Nyāya
We cannot know thoroughly and properly the nature of an object (substance) just by blind faith or faith only. But we can do so by Nyāya, logic and examination. In this manner, Nyāya is not only a science but a scientific method of enquiring the true nature of an object which avoids insistence/dominance of one's view point and provides the true nature of the object.
2.0 Nyāya in Jain Philosophy "pramānanavātmako nyāyah" Nyāyadīpikā (14th cen.A.D.)
As per Jain Philosophy, Nyāva is a combination of pramāņa and naya because both these (i.e. pramāņa and naya) are the only two organs by which truth about an object can be examined and known.
ere is no other way of doing so except these. That is why, the entire literature of Jain philosophy deals with pramāņa and naya in depth and with clear perspective. A person who becomes an expert of

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Veer Sagar Jain: ABriefOutline of Jain Nvava
the nature of pramāṇa and naya also becomes an expert examiner / judge (Naiyāyika) of true knowledge.
This way it is clear that there are just two organs / limbs of Jain Nyaya namely Pramāņa and Naya.
2.1 Primary texts (granthas) of Jain Nyaya
There are many Jain texts dealing with the subject of Nyaya However, the following four texts are very significant for their primary contribution to Jain Nyaya.
1. Parīkṣāmukhasūtram Acārya Māņikyanandi
(10th cent. A.D.)
2. Nyāyadīpikā
Abhinava Dharma-bhuşana Yati
(14th cent. A.D.)
Acarya Hemacandra Sūri
(1088-1172 A.D.)
3. Pramāṇamīmāṁsā
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4. Nayacakra
5. Jain Nyaya
Mailladhavala (12th cent.A.D.) Pt. Kailash Chandra (Bharatiya Jñāna pīṭha (2006)
6. Nyaya Mandir
Veer Sagar Jain (Jain vidya Sansthan, Jaipur 2006)
3.0 Characteristics of Pramāņa (valid knowledge or organ of knowledge)
As per Jain philosophy, right knowledge (or true knowledge i.e. samyag-jñāna) is pramāṇ. It is only with this we can know or decide the truth about an object. In spiritual discussion, this can be said that only with right knowledge we can know about 'what is to be acquired and hence is worth doing (upadeya)' and 'what is to be discarded and avoided (heya). God (Maheśvara), Vedas, sensual perception or contact (sannikarșa) alone are not considered as valid knowledge in Jain philosophy.

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3.1 Types of organ of knowledge.
There are many types and sub-types of valid knowledge as depicted in the chart below:
Pramāņa (Valid knowledge)
Direct (pranuksa)
Indirect (pratyakşa)
Empirical intuition (Samvvavahārika)
Transcendental (pāramārthika)
Memory (smrti) Recognition (pratvubhijnana) Logic (Tarka) Inference (Anumüna) Scriptures (āgama)
Mind based knowedge (Matijnana)
Incomplete (vikala)
Complete (sakala)
Outlinear grasp (Avagraha) Clairvoyance Telepathy Discrimination (iha) (Avadhi)
(Maralyxu Judgment (avavava) Retention(dhāraņā)
Omniscience (Kevala)
.2 Direct organ of knowledge and its sub-types.
Lucid (crisp and clear / visada) knowledge is defined as pratyakşa pramāņa. In other words. pratyakṣa pramāna does not need the help of other types of knowledge and by itself knows the object of knowledge in a lucid manner.
Empirical intuition (Sāmvyavahārika pratyakșa pramāņa) occurs through the medium of sense, organs and hence is not lucid and should be classified as indirect organ of knowledge. Yet due to tradition and common practice, it is also termed as direct by tradition or empirical intuition.
Transcendental direct (pāramārthika pratyakṣa pramāņa.) is independent of sense organs or any other medium and is understood

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Veer Sagar Jain: ABrief Outline of Jain Nyaya
by the soul directly. It is of two types namely: a. one who knows limited types of objects (termed as vikala or incomplete) and b. who knows all types of objects (sakala).
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Vikala pratyakṣa pramāņa. It is of two types namely clairvoyance (Avadhi) and telepathy (Manaḥparyaya). Knowledge of the material objects (i.e. concrete) with the limitations of space, time, substance and modes is called clairvoyance. Knowledge of the objects of thoughts of other persons within the limitations of space, time, substance and modes is called telepathy.
Kevala jñāna or omniscience is called sakala pratyakṣa. It knows all substances and their modes of all times. Jain Nyaya texts talk in depth and details of this omniscience. Āpta-mīmāmsā and Aptaparīkṣā talk of just omniscience only, while others talk at different levels of details. Briefly, it can be said that only an Arhanta is an omniscient and no one else due to his following characteristics:
i. He is free from any fault/flaw like attachment, aversion etc. ii. His sermons cannot be refuted by any logic or other means. iii. His sermons are only for the beneficence of all and sundry.
3.3 Parokşa pramāņa i. e, indirect organ of knowledge and its sub-types.
Knowledge which is not lucid and is based on the help of other knowledge is called Parokṣa pramāņa. It is of five types namely Memory, Recognition, Logic, Inference and Scriptures in that order as each succeeding type of these organs need the assistance of all the preceding organs of knowledge; e.g. Memory utilizes empirical intuition, recognition uses empirical intuition and memory. Logic uses empirical intuition, memory and recognition and so on. Scriptures utilize words, signs etc.
Memory-Smrti: Cognition or Knowledge which generates the feeling, 'It is like that or he is a man', based on the earlier direct

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JAIN JOURNAL : VOL-XLII, NO.2 OCTOBER 2007
experience i.e. Smrti or memory. The Jains consider it pramāņa due to its impact on a. behavioral changes and b. extensive use in inference based on earlier experience and its object.
Recognition or Pratyabhijnana: Cognition due to the combined result of direct intuition and memory is called recognition. It is a means by which we gain knowledge of an object from its similarity or dissimilarity or to another object previously well-known i.e. cognition by comparison. Two factors are involved in an argument in comparison namely i.e. cognition by comparison. Two factors are involved in an argument in comparison namely athe knowledge of an object to be cognized and b. perception of similarity to other previously known object. Memory cognition is 'He is a man' and Recognition is 'He is that man or He is like Deva Datta.' It is of many types namely Ekatva (unique), Sādrsya (Equality or similarity) and prātiyogika (competitive).
Logic or inductive reasoning or Tarka : Logic implies establishing the universal relationship (vvāpti) between the object of cognition (sādhya / major term or the hypothesis to be proven) and the object known already (sādhana or middle terin) by observation or non-observation; e.g. smoke has a universal relationship with fire as smoke exists only with fire and it does not exist without fire. Vvāpti is also known as avinābhāva or concomitance. There are two types of universal relationships namely co-existent (sahabhāvi) and serial (kramabhāvi). Co-existent Universal relationship is the existence of middle term (vyāpya) with the major terin (vyāpaka) e.g. smoke and fire and not vice versa or neem and tree. Serial universal relationship is time based or relation of the form pre-post existence of major terin and middle term e.g. Monday comes after Sunday.
Inference or Anumāna : Cognition of the sādhya / major terin due to the knowledge of the middle terin / sādhanu / hetu / linga). It can be either affirmation or negation. The word anu (meaning after and māna (knowledge) literally means cognition after some prior knowldege. Thus the middle term (Hetu) assumes significance in inference. Characteristics of hetu had been a hotly debated subject in different Indian philosophies which talk of 2,3,4,5 and more

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Veer Sagar Jain : A Brief Outline of Jain Nava
characteristics for a middle term to be a hetu. The Jains talk of only one characteristic namely avinābhāva (concomitance) or vyāpti (universal relationship). Inference is of two main types as shown below:
The Jains consider only the proposition (Pratijna) and Reason
Inference / Anumăna
Sādhana/ Hetu Middle term
Vyāpti Universal relation
Sadhya Major term
Self (Svārtha)
Syllogistic (Parārıha)
(Hetu) as the two essential limbs of inference. The other three (Example or illustration (Udāharana), Application (Upanaya) and Statement of conclusion (Nigamana) are used by a teacher for the specific needs of pupils.
Scriptural knowledge or Agama : Cognition of an object based on the serions of an omniscient (Apta) is called Agama. The Jain Naiyāyikas have given extensive details on Āpta which can be summarized as follows:
mokşamārgasva netārum bhettāram karmabhūbhratām. jñātāram visvatattvānam vande tadgunalabdhave.
i.e. Āpta is one who is omniscient, has no flaws / faults and no attachments to any thing and is the preacher of serinons of supreme beneficence to all. In simple and practical terms we can say that a person whose knowledge on a specific subject cannot be questioned or contradicted by anyone and is preaching his knowledge to all for their benefit is Apta of that subject. However, a person who is sleeping or is intoxicated cannot be called an Āptu and his sermons are not classified as Āgama. In fact, sermons of Āpta are Āgama prumāņa. Even though it is like knowledge, however, due to its cause and effect

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relationship with Āpta, we can normally say that Agama is a written document and Āpta is an essential characteristic of Āgama.
The Jain Naiyāyikas have also dealt with in depth the object of pramāṇa and the result / benefits of pramāņa. The same is briefly discussed here.
3.4 Object of pramāņa or knowledge (prameya) or just object
The object of pramāna is an entity which has both generic and specific characteristics and the same is capable of going through transformation continuously. Existence of either the generic or just the specific characteristics of the entity are not possible. Every object has the the nature of being generic cum specific which the Jain ācāryas have explained by describing the origination-destruction permanence as the charactertics of the substance. Ācārya Umāswāmi in the Tattvārthasūtra has given two important sūtras as follows to describe this :
1. sat dravyalaksanam 2. upāda-vyaya-dhrauvva-vuktai sat.
Thus every substance in this universe is permanent and yet going through transformation continuously. Every moment a new mode originates and the old mode gets destroyed simultaneously and yet the substance continues to exist forever. This principle has been explained through the examples of gold necklace, soul, pitcher etc. For example, when a golden ring is melted to make a necklace then the ring (mode) gets destroyed, the necklace (mode) gets destroyed and but gold continues to exist as a basic substance.
3.5 Result / benefits of pramāņa
We should look at the benefits of pramāņa from two perspectives namely immediate and inheritance (paramparā). Elimination of lack of knowledge is the immediate benefit of pramana and giving up the

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Veer Sagar Jain : ABricfOutline of Jain Mura
worng acts / thoughts and accepting the right acts/ thoughts or their appreciation is the inheritance benefit of pramāna. Besides these there is no other benefit of pramāna in Jain Nyāva. The following two statements in Jain texts are worth mentioning:
1. Ajirananivyttihanoixīcānopeksasca phalam. Parīksāmukha 5/1 2. Jnānameva phalam jiāne nanu slaghyamānaśvaram
aho mohasva mühümumyad aiņada pi mygiate Ātmārušāsana 175
3.6 Pseudo organ of knowledge or pramāņābhāsa
The Jain Naivāvikas say that knowing pramāņa is not enough; we should also know about pseudo organ of knowledge. This is so as pramāņa enables us to know an object truly while pseudo organ of knowledge enables us to know the opposite or the wrong nature of the object. Accordingly Ācārya Māņikyanandi in the Parīkņāmukha says in the beginning itself as follows:
pramāņād arthasamasiddhis tadābhāsād viparyayah. eti vaksye tavor laksma siddham alpam laghiyasah.
i.e. an entity which is not pramāņa but looks like pramāņa or considered so is called pseudo-organ of knowledge. Sensual contact, sense organs, tendencies of the senses, karakṣākalva etc are all pseudoorgans of knowledge.
Like pramāņa, pramāņābhāsa is also of two types : namely, direct and indirect and their subdivisions also and their characteristics can also be understood on the same line. Similarly, we know pramāņa are of two types and considering more than these or less than two is pramāsasankyābhāsa or considering the object of knowledge as just with generic or just with specific characteristics is pramāņavişayābhāsa. Similarly, the immediate benefit of pramāņa is elimination of ignorance or lack of knowledge and traditionally it is the knowledge of what is to be accepted or rejected or opposed.

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But not accepting so and thinking of some other benefits of pramāņa is called pramāṇaphalābhāsa.
4.0 Standpoint or naya discussions :
The study of Nayacakra by Mailladhavala (published by Bharatiya Jñānapīṭha, New Delhi) is strongly recommended for those readers who are interested in in-depth study on this important aspect of knowledge.
To know or describe an object of knowledge in part (be it a part or an attribute or a characteristic or a mode) is called Naya. In reality, naya is only a type of cognition in practical purposes and it is due to the cause and effect relationship, it is also said as spoken or described knowledge. It is important to note here that while naya cognizes only a part of the object. it never ignores or discards the existence of other parts of the object; it keeps them in the background. This is the primary difference between naya and nayabhāsa (pseudo-naya). Naya merely keeps the other parts in the background while describing the part under cognition, whereas nayābhāsa completely ignores the other parts of the object while cognizing or describing the part under cognition. Thus naya is the right uni-polar view, while nayabhasa is the wrong uni-polar view of the object.
Whether the infinite attributes of an object are to be kept in the background while describing one attribute, depends on the intention of either the speaker or the knower. jñātur abhiprāya nayaḥ or vaktur abhiprayo nayah indicates the above statements.
4.1 Types of naya
An entity has infinite attributes, Similarly, an intelligent person can describe the same thing in infinite manners. Hence nayas can also be infinite in number. However, to simplify matters, texts have indicated one, two, three four, seven, fortyseven types. Here we shall discuss only two types of naya as all other nayas can be grouped into them only.

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Veer Sagar Jain: ABrief Outline of Jain Nyava
4.1.1 Niścayanaya (transcendental standpoint) and Vyavaharanaya (practical standpoint)
Transcendental standpoint views an object keeping the identicallity (commonality) and not the tradition. Practical standpoint tries to look at differences and practicality / tradition.
For example, according to transcendental standpoint, Jīva is eternal, non-concrete and not going through many life-cycles. While discriminating its attributes of knowledge, intuition etc or looking at its modes in different life cycles and calling it concrete is practical standpoint. Similarly, many other simple examples can be cited to explain these two nayas. Another example is to call a pitcher made of soil as soil is transcendental standpoint, while to call it a pitcher of butter (as it is used to store butter) is the practical standpoint. To summarize, to call an entity as per its nature is transcendental standpoint and to describe it due to its association etc with others is called as practical standpoint.
(MILK..
83
BUTTER
WATER
The picture above shows three pitchers all made of sand / clay. One is having milk; the other is having butter and third is having water. The Transcendental standpoint will say that all pitchers are clay pitchers, while the practical or Modal standpoint will call one as milk pitcher, the second as butter pitcher and third as water pitcher.

4.1.2 Dravyarthika naya (Substance standpoint) and Paryāyārthika naya (Mode standpoint)
We have earlier defined a substance as always with both generic and specific characteristics. This generic and specific-ness of an object is also described as substace and mode characteristics as generic

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attributes denotes the substance and the specific characteristics correspond to the mode. The standpoint which addresses the generic or the substance part of an object is called Substance standpoint and the one which looks at the specific-ness or mode of are object is called Mode standpoint. For example, to call an entity as eternal and the same is substance standpoint, while to call an object as non eternal i.e. changing or with different forms etc is substance standpoint, while to call an object as non eternal i.e. changing or with different forms etc is called Mode standpoint.
11
In the picture above we see a man, a woman, a dog and a cat. As per substance, we shall say all are jivas or sentient, while the modal standpoint will say the first one as a man, the second as a woman, the third as a dog and the fourth one a cat.
I hope that we all understand the concepts of pramāṇa, pramāṇābhāsa, naya, nayābhāsa and become able and expert Naiyāyikas to understand the nature of reality and move on the path of spiritual purification.

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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 imparts education to students in accordance with the syllabi prescribed by the West Bengal Board. Moral education forms a necessary part of the curricula followed by the school. It has on its roll about 550 students and 25 teachers. 2. Vocational and Physical Classes: Accepting the demands of the modern times and the need to equip the students to face the world suitably, it conducts vocational and physical activity classes. Classes on traditional crafts like tailoring, stitching and embroidery and other fine arts along with Judo, Karate and Yoga are run throughout the year, not just for its own students, but for outsiders as well. They are very popular amongst the ladies of Burra Bazar of Calcutta. 3. Library: "Education and knowledge are at the core of all round the development of an individual. Hence the pursuit of these should be the sole aim of life". Keeping this philosophy in mind a library was established on the premises of the Bhawan, with more than 10,000 books on Jainism, its literature and philosophy and about 3.000 rare manuscripts, the library is truly a treasure trove. A list of such books and manuscripts can be obtatined from the library. 1. 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 Srunana in Bengali. In 37 years of its publication, the Jain Journal has carved out a niche for itself in the field and has received universal acclaim. The Bengali journal Sramana, which is being published for thirty year, has become a prominent channel for the sbvgftr54pread of Jain philosophy in West Bengal. This is the only Journal in Bengali which deals exclusively with matters concerning any aspects of Jainism. Both the Journals are edited by a renowned scholar Professor Dr Satya Ranjan Banerjee of Calcutta University.

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The Jain Journal and Śramana for over thirty seven and thirty years respectively have proved byond doubt that these Journals are in great demand for its quality and contents. The Jain Journal is highly acclaimed by foreign scholars. The same can be said about the Hindi journal Titthayara which is edited by Mrs Lata Bothra. In April this year it entered its 25th year of publication. Needless to say that these journals have played a key-role in propagating Jain literature and philosophy. Progressive in nature, these have crossed many milestones and are poised to cross many more. 6. Seminars and Symposia :
The Bhawan organises seminars and symposia on Jain philosophy, literature and the Jain way of life, from time to time. Eminent scholars, laureates, professors etc. are invited to enlighten the audience with their discourse. Exchange of ideas, news and views are the integral parts of such programmes. 7. Scholarships to researchers :
The Bhawan also grants scholarships to the researchers of Jain philosophy apart from the above mentioned academic and scholastic activities.
8. Publications:
The Bhawan also publishes books and papers on Jainism and Jain philosophy. Some of its prestigious publications are:
The Bhagavati Sūtra [in English] Parts 1 to 4
Barsat ki Rat (A Rainy Night) [in Hindi], Panchadarshi [in Hindi] Bangal ka Adi Dharma (Pre-historic religion of Bengal) 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
: Jain Bhawan
P-25 Kalakar Street, Kolkata - 700 007
2. Periodicity of its Publication
:
3. Printer's Name
Nationality and Address
: :
Quarterly 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. Name 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.
Saty Ranjan Banerjee
Signature of Publisher Date - 15 July 2007

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JAIN JOURNAL : VOL-XLII, NO.2 OCTOBER 2007
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JAIN JOURNAL : VOL-XLII NO.2 OCTOBER 2007
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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-700 017 Phone : 2247 9277, 2240 2825, Tele Fax : 22402825
JAISHREE EXPORTS
"Siddharth Point", First Floor 101, Park Street, Kolkata - 700 016, Phone : (033) 221 78869/8870
Fax : 91-33-2217-8868, E-mail : jaishree exportsd vsnl.com
M/S PARSON BROTHERS 18B, Sukeas Lane, Kolkata-700007, Phone - 2242 3x70

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SUNDERLAL 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
"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.)
MINERAL GRINDING INDUSTRIES
23/24 Radha Bazar Street, Kolkata - 700 001 Phone: (O) 2242 9199/2218/2883/5335 (R) 2240 5110
IN THE MEMORY OF LATE NARENDRA SINGH SINGHI,
ANGOORI DEVI SINGHI
48/3, Gariahat Road Kolkata - 700 019, Tel: 2464 2851/3511
PRITAM ELECTRIC & ELECTRONIC PVT. LTD.
Shop No. G-136. 22, Rabindra Sarani, Kolkata - 700 073, Phone : 2236-2210
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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JAIN JOURNAL VOL-XLII, NO.2 OCTOBER. 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
NARENDRA KUMAR PARAKH (B.E. CIVIL)
Consultant Dealing in Real Estate 11/1171 Parakh Mansion Gudhiyari (Raipur C.G.) Phone: Resi - 2523408
MINEX AGENCIES
71, Ganesh Chandra Avenue
Kolkata - 700 013
Phone: 2225 7067, 2236 1178 (Resi) 2534 4392

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95
With best compliments
BOTHRA SHIPPING SERVICES
(RAVICHAND BOTHRA GROUPOF 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-520020 Phone : 2569208/2502146/2565462
Fax : (91)(891) 2569326 E-mail : info@bothragroup.com

ernational

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JAIN JOURNAL VOL-XLII, NO.2 OCTOBER. 2007
With best compliments
LODHA CHARITABLE TRUST

14 Government Place East
Kolkata - 700 001

Page #52

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

Page #53

JAIN JOURNAL: VOL-XLII, NO.2 OCTOBER 2007
With best compliments
ESSEL MINING
34%.
Essel Mining, an Aditya Birla Group Company, is amongst the largest Iron Ore Mining Companies in non-captive private sector in India besides being the leading manufacturer of Noble Ferro-Alloys.
AN ( ISO 9001, ISO 14001 AND OHSAS 18001
CERTIFIED COMPANY
ESSEL MINING Iron Ore & Noble Ferro Alloys
Creating Eternal Value
H.O.& Central Exports Cell :
18th Floor, Industry House,
10 Camac Street, Kolkata - 700 017 Phone : 033-2282-8330/8339 Fax : 033-22824998 e-mail: esselmines@adityabirla.com, Website : www.esselmining
WORKS & MARKETING OFFICE : MINES- P. O. Barbil, Dist: Keonjhar
Orissa - 758035 Phone: 06767-275224, 275437, Fax: 06767-275367
e-mail: kiremilbbl@sancharnet.in
NOBLE FERRO ALLOYS
Plot No. 165 & 166, G.I.D.C,
Vapi 396195, Dist: Valsad, Gujarat Phone : 0260-2423199, 2430399, Fax: 0260-2431099
e-mail: emil.avbirla@yashnet.net

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Voice & Vision
of Communication
SOBHAGYA ADVERTISING SERVICE
91B Chowringhee Road, Kolkata - 700 020 Phone: 2223-6708/6997/4356/4357 Fax: 2223-6863
E-mail: srenik@cal.vsnl.net.in
Mumbai New Delhi Chennai
Hyderabad
*
Ahmedabad Bangalore * Bhubaneswar * Kochi
Patna Baroda * Lucknow * Jaipur * Indore * Rajkot
Surat Pune Thiruvanathapuram Bhopal * Nagpur
*
Panaji Guwahati * Visakhapatnam
*
*
*

99
*

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JAIN JOURNAL : VOL-XLII, NO.2 OCTOBER 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.
Press m a n
Pressman Advertising & Marketing Limited Registered Office : Pressman House
10A Lee Road, Kolkata - 700 020 Phones : 2280 0815 to 20, Fax: (033) 2280 0813/14,
E-mail : Kolkata @pressmanindia.com

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JAIN JOURNAL: VOL-XLII, NO.2 OCTOBER 2007
With Best Compliments from :
RKBK FISCAL SERVICES PVT. LTD.
216, A.J.C. Bose Road
Kolkata - 700 017 Phone: 2247-0818, Fax : 22407084

Page #58
Registered with the Registrar of Newspapers for India Under No. R. N. 12121/66. Autumn - 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. M With Best Compliments from n Kotak Securities 3A, Landmark, 3rd floor, 228A, AJG Bose Road, Kolkata - 700 020 Phone : 2283460 Jain M en D ecember wwwwwww