Jain Journal 2012 07

Author(s): Satyaranjan Banerjee
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/520287/1

Page #1

ISSN 0021-4043
A QUARTERLY
ON JAINOLOGY
Price Rs. 20
VOL. XLVII
No. 1-4
July 2012- April 2013
Jain Journal
11 TC HTC II
JAIN BHAWAN PUBLICATION

Page #2

A Quarterly on Jainology
JAIN JOURNAL
A Peer Reviewed Research Quarterly
Vol. 47 No. 1-4
July-June 2012-2013
Il to
all
JAIN BHAWAN
CALCUTTA

Page #3

JAIN JOURNAL
Vol. XLVII_
No. I-IV July to June
2012-2013
Rupees Fifteen
Copyright of articles, research papers etc. published
in the Jain Journal is reserved.
All contributions, which must be type-written, and correspondence regarding contributions, and book-reviews should be addressed to The Editor, Jain Journal, P-25 Kalakar Street, Kolkata-700 007.
For advertisement and subscription please write to The Secretary, Jain Bhawan, P-25 Kalakar Street, Kolkata-700007.
E-mail : jainbhawan@rediffmail.com Website : www.jainbhawan.org Phone No: (033) 2268 2655.
Subscription : for one year : Rs. 500.00 Life membership : India : Rs. 5000.00
Foreign : US $ 500 Cheques must be drawn in favour of only Jain Bhawan
Payable at Kolkata
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

Page #4

Contents
7.
THE HISTORICAL DEVELOPMENT OF JAINA-YOGA- SYSTEM AND IMPACTS OF OTHER YOGA-SYSTEMS OF IT : A COMPARATIVE AND CRITICAL STUDY
Sagarmal Jain
JAINA LOGIC OF SYĀDVĀDA-SAPTABHANGĪNAYA
Anupam Jash
VIMANAS IN JAIN TEXTS -- A GLIMPSE OF AERONAUTICAL SCIENCES
K. G. Sheshadri
JAINISM AND ITS RELEVANCE TO THE
MODERN SOCIETY
Dulichand Jain

Page #5


Page #6

JAIN JOURNAL
Vol. XLVH
No. 1-4 July-June
2012-2013
THE HISTORICAL DEVELOPMENT OF JAINA-YOGASYSTEM AND IMPACTS OF OTHER YOGA-SYSTEMS OWN IT : A COMPARATIVE AND CRITICAL STUDY
Sagarmal Jain*
Jainism, like the other religions of Indian-origin attaches supreme importance to yoga and dhyāna (meditation) as a means to spiritual advancement and emancipation, According to Uttarādhyayanasūtra, one can know the real nature of self through right knowledge; can have faith on it through right-vision or right attitude. Similarly one can have control over it through right conduct, but the purification of self can only be achieved through right tapas.' As per Jainism the tapas (penance) have two supreme aspects, which are known as dhyāna (meditation or concentration) and kāyotsarga i.e. nonattachment towards one's own body as well as all wordly belongings. Jaina believes that emancipation, which is the ultimate goal of our life, can only be achieved by only sukla-dhyāna, which is the state of pure self-awareness or knower ship. Thus according to Jainism the emancipation can only be achieved by dhyāna, which is also the seventh step of Yoga-system of patañjali. Thus we can say that the dhyāna and yoga are the essential factors of Jaina religious practices. All the Jaina Tīrthankaras images are also found in only meditative posture and not any other posture, which shows the importance of yoga and dhyāna in Jainism. Here it is also to be noted that the ultimāte goal of yoga in general and Jaina yoga in particular is not yoga but it
Director, Prachya Vidyapeeth, M.P. ** This lecture has been delivered at London University Dept. SAOS on 18th March 2010.

Page #7

JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13
is Ayoga i.c. the cessation of all the activities of Mind, body and speech. Sofaras the development of Jaina-Yoga studies in our times in India and abroad is concerned pt. Sukhalalji and Prof. Nathamal Tātiya have devoted a full chapter on Jaina Yoga and meditation, in their works namely ‘Samadarsi Haribhadra' and “Studies in Jaina Philosophy” respectively. Prof. R. William has written a book on Jaina Yoga, but in this book he mainly discussed the Jaina Ethics and moral code and a little about Jaina-yoga, for him Jaina-yoga means the Jaina path of emancipation Prof Padmanabha Jaini work's 'The Jaina Path of Purification’ may also be considered. In present days some works in Hindi on Jaina-yoga has also been written, in which the first and foremost works are Jaina-yoga and preksā meditation of muni Nathamalji, now Ācārya Mahāprajñaji. Dr. A. B. Dige's Ph.D. thesis on Jaina-yoga also has been published by P.V. Research Institute, Varanasi. In recent days two Ph.D. thesises namely ‘Meditation and yoga in Jaina sādhanā and Historical development of Jaina Meditation from Mahāvīra to Mahāprajña’written by two Jaina nuns under my guidence has also been published. I also written a work on Jaina Tāntrika-Sādhanā in Hindi in which I have shown the historical development and impacts of other yoga systems on Jainayoga, meditation and Jaina ritual. In these days some Ph.D.Thesis on Ācārya Haribhadra and his yoga system also written and published in Hindi. Some yoga works of Haribhadra are also published with their Hindi or Gujarati translation. Today I also received one English Translation of "Yoga Dristi Sammucaya" by Chritopher Chapple. I also remember that some English Translations of Haribhadra works are also published.
If we want to know the brief historical account of the development of Jaina yoga, its meditational methods, and its impacts of other Indian Yoga systems on it, first of all we should divide the development of Jaina-Yoga system into followig five stages :
1. Pre canonical age (before 6th century B.C.)

Page #8

Sagarmal Jain: The Historical Development of Jaina-Joga-System
2. Canonical age (5th century B.C. to 5th century A.D.) 3. Post canonical age (6th century A.D. to 12th century A.D.) 4. Age of Tantra and Tituals (13th to 19th century A.D.)
5. Modern age (20th century) 1. Pre canonical age :
The concepts of Yoga and meditation are as early as Indian culture it self. From the earliest period, we find two types of evidences regarding yoga and meditation-1. sculptural evidences and 2. literary evidences. For the first phase of Yoga and meditation, sculptural and literary both types of evidences are available. But it is very difficult to say, these evidences support the Jaina method of Yoga and meditation. We can only say that this earliest phase of Yoga and meditation belongs to śramaņic culture of which Jainism, Buddhism, Ājivakas, Sāṁkhya, Yoga as well as some other minor śramaņic trends are the offspring. For this reason every Indian system of dhyāna and yoga has right to claim it, as its own. Due to this some Jaina scholars also made the claims that these evidences belong to their own tradition. The earliest sculptural traces regarding Yoga and meditation are found from the Mohanjodaro and Harrappa. In the excavation of Mohanjodaro and Harrappa some seals are found, in them Yogis have been shown as sitting or standing in the meditational posture.?
It proves that in that period meditative and yogic practices had been prevailed. The culture of Mohanjodaro and Harrappa may be called as the earliest state of the śramaņic culture of India. It is clear that while the Vedic tradition was engaged in performing the yajñas or scarifices, the śramaņic tradition was taking interest in yogic and meditative practices. I am of the opinion that this early sramanic tradition, in due course of time had been divided into various branches such as Jainism, Buddhism, Sāṁkhya-Yoga and Ājivaka along with some other minor sects. Though the Upanişadic trend of that period had tried to make a synthesis between the śramaņic and Vedic traditations, yet it was mostly dominated by śramaņic tradition. The Sāṁkhya and Yoga systems may also be the result of this synthesis. But we must be aware of the fact that in them śramaņic features are

Page #9

10
JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13
dominating.
Impact of other systems on Jaina yoga in this period :
In the first plase i.e. in the pre-canonical age it is very difficult to trace the impact of other systems of yoga on Jaina yoga, because in this period we do not find any information about any of the organized schools of yogic and meditational practices, except that of the Ramaputta, form whom Lord Budha had learned some methods of meditation. It is interesting to know that he was also mentioned in some Jaina canonical texts, such as Sūtrakṛtānga, Antakṛtadasānga and Ṛsibhāsita'. I believe that vipassana and prekṣā meditation of that period may be basically belongs to Ramaputta in their original forms.
2. Canonical age:
Though traditionally it is believed that Jaina Yoga and meditative practices are originated from Rṣabhadeva, the first tirthankara, But so far as the historical evidences are concerned, the earliest mention of yogic practices and meditation was found in early Jaina canonical works such as Acārānga and Ṛṣibhāsita, In Upadhānasnūrta, the nineth chapter of Acārānga, we have the records of those yogic and the meditative practices, which were followed by Lord Mahāvira himself, in which we find the trataka-method of meditation. In Sutrakṛtānga's sixth chapter Prekṣā meditation was also mentioned. In it, the Lord Mahavira was presented as the best meditator or seer, who knows the real nature of religious practices, steadiness of mind and the prekṣā-(self-awareness)." In eighth chapter of Sutrakṛtānga it is also mentioned that for the emancipation the ultimate means are the dhyana, yoga and titikṣā (tolerance)."
The yogic and meditational practices at their end can be completed by giving up the attachment towards one's own body (8/ 26), which is known in Jainism as kāyotsarga.
In this second phase, which is known as cononical age, some common features can be seen between Patanjali's system and Jaina

Page #10

Sagarmal Jain: The Historical Development of Jaina-Joga-System
yoga system. Patañjali's eight-fold yoga system has the following steps of Yogic practices---
1. Yama (vows) 2. Niyama (supporting vows) 3. Āsana (bodily postures) 4. Prāņāyāma (controlling of respiration) 5. Pratyāhāra (controlling of sense organs) 6. Dhāraņā (controlling of mental activities) 7. Dhyāna (concertation of mind) and 8. Samādhi (equanimity of mind or ceasation of mind).
In Jain canonical works we also find these eight limbs of Yogic Sādhanā, but in some different names, Ācārya Ātmārāmaji of Sthanakavāsi Jaina sect has made a comparative study of these eight limbs of Patañjali's yoga system with Jaina system of sādhanā in his book namely Jaina āgamom mem aștānga yoga. According to his comparative statements five yamas of Patañjali are also acceptable to Jainas in the name of five Mahāvratas. The names of five mahavratas are also the same and one as in Patañjali's yoga-sutra. In Jaina canon these five mahāvratas are : - 1. Ahimsā (Non-violence), 2. Satya (Truthfulness), 3. Asteya (Non-stealing), 4. Brahmacarya (Celebacy) and 5. Aparigraha (Non-possession). Patañjali in his Yoga-sūtra also mentioned these five Yamas in the name of five mahavratas.
2. Niyama : The second step of yogic-sādhanā is Niyama. In Patanjali's Yogasūtra these five niyamas are prescribed as following1. sauca (piousness), 2. Santoșa (satisfaction), 3. Tapas (penance), 4. Svādhyāya (study of the scriptures), and 5. īśvara pranidhāna (meditation of the nature of god or pure self). In Jain scriptures these five niyamas are also accepted in some different names. In Bhagawatisūtra Lard Mahavīra explains to Somila that my life style is of six types i.e. 1. Tapas, 2. Niyama, 3. Samyama, 4. Swādhyāya, 5. Dhyāna and 6. Observance of essential duties with self awareness (Āvasyaka).? In these, tapas and swadhyaya are mentioned in the same

Page #11

JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13
name whereas samtoșa is in the name of samyama and Iswarapranidhāna as dhyāna. In Isibhasiyaim's first chapter we find the mention of sauca. Though by sauca Jainas do not mean bodilypurity, but they give stress on mental purity i.e. the piousness of the heart. Jainism as well as Yoga sūtra of Patañjali both accepts that these niyamas are the supporter of the yamas or mahāvratas. We can also say that the twenty five bhāvanas of five mahāvratas or thirty two yoga saṁgraha of Jainism can also be considered as niyamas of Patañjali.
3. Āsana : The third limb of yogic-sādhanā of Patañjali is Āsana (Bodily-postures). Many of these asanas are accepted in Jainism in the name of kāyakleśatapa, the sixth kind of external tapas. In Jaina scriptures such as Bhagawati, Aupapātika and Daśāsrutaskandha, we also find the names of various types of Āsanas (bodily postures) 8. In Jaina scriptures it is also mentioned that Lord Mahāvīra attained the kevala jñāna in goduhāsana.9
4. Prāņāyāma : The fourth limb of Patanjali's yoga system is prāņāyāma. Regarding this limb i.e. Prāņāyāma we do not find any clear instructions in Jaina-cononical works, only in the commentary of Āvasyakasūtra it is mentioned that one should observe, the meditation (Kāyotsarga) of one thousand respirations at the occasion of yearly penitential retreat (pratikramaņa), In the same way five hundred respiration's meditation at fourth monthly penitential retreat (pratikramaņa), two hundred and fifty respiration’s meditation at the time of forth nightly pratikramana, one hundred at daily pratikramana and fifty at the time of nightly pratikramana''. In my opinion this is the same as āņāpāna-sati of vipassanā meditation of Buddhism and śwāsapreksā meditation of Ācārya Mahāprajña of Jaina terāpantha sect. I do not find any reference of Kumbhaka, pūraka and recaka prāņāyāma in early Jaina canonical texts, though in the later period Jaina Ācārya Subhacandra and Hemacandra in their works, respectively Jñānārņava and Yogaśāstra mentioned the various types

Page #12

Sagarmal Jain: The Historical Development of Jaina-Joga-System
13
of prāṇāyāmas."
5. Pratyāhāra: The fifth limb of patanjali's Yogasūtra is pratyāhāra, Pratyāhāra means to have the control over one's sense organs. This limb has been widely discussed in Jaina canon in the name of Pratisamlīnatā as a sixth kind of external austerity. In various Jaina agamas this fifth limb of yoga has been described in the name of Indriya-samyama. The thirtieth chapter of Uttaradhyayanasūtra discusses it in detail, regarding this limb we can have many references in various Jaina canonical works.
6. Dharaṇā: The sixth, seventh and eighth limbs of Patanjali's Yoga system are respectively Dhāraṇā, Dhyāna and Samādhi. Though in the works of Jaina logic, the fourth kind of matijnana is known as dhāraṇā. But the concept of dhāraṇā or retention in Jaina logic is some how different form Patanjali's yoga systems. In Patanjali's yoga system dhāraṇā means the concentration of mind. While in Jainism dhāraṇā means retention of the experience. The patanjali's concept of dhāraṇā is some how similar to the Jaina concept of dhyāna.
7. Dhyana: In Jaina tradition dhyāna, generally means the concentration of mind on some object or mental image. According to them our thought and its instrument, the mind is restless. The regulation and concerntration of these is called dhyana. though Jainism accepts four kinds of dhyāna i.e. (1) Ārta-dhyāna concertration of mind on fulfilment of wordly desires, (2) Raudra-dhyana-concerntration of thoughts on violent activities, (3) Dharma-dhyana-concerntration of mind on auspicious thoughts or for the well being of one's own self as of others. (4) sukla-dhyāna-in sukla-dhyāna mind gradually shortens its field of concentration and at last becomes steady and motionless or nirvikalpa13.
8. Samadhi: According to patanjali samadhi is the motionless state of mind, body and speech in otherwords it is the state of trance in which the connection of self with the outer world is broken.

Page #13

14
JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13
In Jainism Patañjali's three internal limbs of yoga, such as dhāranā, dhyāna and samādhi are attached to Jaina concept of meditation. Dhāraņā and dhyāna may be summed up in various stages of dharma-dhyāna and samādhi in sukla-dhyana. In other way we can also sum up patañjali's dhāranā and dhyāna into Jaina concept of dhyāna and samadhi into Jain concept of kāyatsarga. Here one should know that in Patañjali's yoga system dhāraṇā, dhyāna and samādhi, these three are considered as internal limbs of yogic sādhanā and being them internal limbs, they are not independent from each other. But they have some connective link such as without dhāraņā, dhyāna is not possible and without dhyāna, samādhi is not possible.
Though in this canonical age meditation along with some other limbs of Aștānga Yoga were in practice in Jainism, but in this age Jaina-sādhanā was centralized in three fold or four fold path of emancipation i.e. right faith, right knowledge, right conduct and right austerity. While considering the right conduct and right austerity as one Umāswati and some other Jaina Acāryas prescribed the three fold path of emancipation. This three fold path of emancipation is generally acceptable in Hinduism and Buddhism also. In Hinduism it is acceptable as Bhakti-yoga, Uñāna-yoga and Karma yoga, while in Buddhism as sīla, samādhi and Prajñā. We can compare right knowledge with Jñāna-yoga of Gītā and Prajñā of Buddhism. Similarly right faith with Bhakti-yoga of Gītā and samyak samādhi of Buddhism and right conduct with Karma yoga of Gītā and sila of Buddhism
Synthesis of Defferent Yogas: But here we must be aware of the fact that where as some Hindu thinkers hold that the cultivation of any one of these three constituents is sufficient to attain emancipation, but Jaina thinkers not agreeable with them, they hold that absence of any one of these makes emancipation is not possible, thus Jainism believes in the synthesis of these three yogas.
Here it is to be noted that this three fold path of Jainism can be

Page #14

Sagarmal Jain: The Historical Development of Jaina-Joga-System
15
summed up in the practice of Sāmāyika or Samatva-yoga. For Jainas Samatva-yoga is the excellent blend of the right-faith, right knowledge and right conduct. The Uttaradhyayanasutra mentions; nādamsaṇissa ṇāṇam, ṇāṇena vinā na hunti ceraṇaguna. Agunissa natthi mokkho, natthi amokkhassa nivbyānam (28.30)
Knowledge is impossible without a right view-point or faith and without right knowledge, right conduct is not possible and without right conduct, liberation remains unattainable. Thus all the three are needed for the attainment of emancipation.
Samatva yoga the fundamental Yoga of Jainism:
Sāmāyika or Samatva-yoga is the principal concept of Jainism. It is the first and foremost among six essential duties of a monk as well as of a house-holder. Prākṛta term Sāmāiya is translated into Englih in various ways such as observance of equanimity, viewing all the living beings as one's own self, conception of equality, harmonious state of one's own self, conception of equality, harmonious state of one's behaviour, integration of personality as well as righteousness of the activities of mind, body and speech. Acārya Kundakunda also used the term samāhi (samadhi), in the sense of sāmāyika where it means a tensionless state of conciousness or state of self-absorption. In general sense the word sāmāyika means particular religious practice, through which one can attain equanimity of mind. It is an end as well as means in itself. As a means it is a practice for attaining equanimity while as end it is the state in which self is completely free from the flickerings of alternative desires and wishes, excitements and emotional disorders. It is the state of self absorption or resting in one's own self. In Āvasyakaniryukti, it is mentioned that the sāmāyika is nothing but one's own self in its pure form. Thus, form transcendental point of view, sāmāyika means realisation of own self in its real nature15. It is the state in which one is completely free from attachment and aversion. In the same work Arya Bhadra also mentions various synonyms of sāmāyika. According to

Page #15

16
JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13
him equanimity, equality, righteousness, state of self absorption, purity, peace, welfare and happiness are the different names of sāmāyika's. In Anuyogadvarasutra, Avasyakaniryukti and Kudakunda's Niyamasāra, sāmāyika is explained in various ways. It is said that one who by giving up the movement of uttering words, realized himself with non-attachment, is said to have supreme equanimity. He, who detached from all injurious or unuspious actions, observes three-fold control of body, mind and speech and restrains his senses, is said to have attained equanimity. One who behaves equally as one's own self towards all living beings mobile and immobile, is said to have equanimity. Further, it is said that one who observes self-control, vows and austerities, one in whom attachment and aversion do not cause any disturbance or tension and one who always refrains from indulgence, sorrow and ennui, is said to have attained equanimity or sāmāyika?
This practice of equanimity is equated with religion itself. In Ācārānga, it is said that all the worthy people preach religion as equanimity. Thus, for Jainas, the observance of religious life is nothing but the practices for the attainment of equanimity. According to them, it is the essence of all types of religious activities and they all, are prescribed only to attain it. Not only in Jainism but in Hinduism also, we find various references in support of equanimity. Gītā defines yoga as equanimity 8. Similary, in Bhagavat it is said that the observance of equanimity is the worship of lord".
The whole frame-work of Jaina sādhanā has been built on the foundation of sāmāyika i.e. the practice for equanimity. All the religious tenets are made for it. Ācārya Haribhadra maintains that one who observes the equanimity of-samabhāva will surely attain the emancipation, whether he is Bauddha or the follower of any other religion20. It is said in Jaina religious text Uttaradhyayanasūtra that one who observes hard penances and austerities such as eating once in a month or two as well as one who makes the donations of crores of golden coins every day, can not attain emancipation or liberation

Page #16

Sagarmal Jain : The Historical Development of Jaina-Joga-System
unless he attains equanimity2!. It is only through the attainment of equanimity of mind one can attain emancipation. Ācārya Kundakunda says "what is the use of residing in forest, mortification of body, observance of various fasts, study of scriptures and keeping silence etc. to a saint, who is devoid of equanimity (Niyamasāra 124).
Now we come to the next question how one can attain this equanimity of mind. Mere verbal saying that I shall observe the equanimity of mind and refrain from all types of injurious activities does not have any meaning unless we seriously practice it in our life.
For this, first of all, one should know what are the causes which disturb our equanimity of mind and then make an endeavour to eradicate them.
It is very easy to say that one should observe the equanimity of mind, but in practice it is very difficult to attain it. As our mental faculty is always in grip of attachment and aversion, what so ever we think or do, is always motivated by either attachement or aversion. Because the vectors of attachment and aversion are solely responsible for the disturbance of mental equanimity, so the practice to attain equanimity depends on the eradication of attachment and aversion. So long as we do not eradicate the attachment and aversion, we are unable to attain equanimity or Samatva-yoga. Impacts of other Yoga-systems on Jaina-Yoga in this period :
So far as impact of other yoga systems on Jaina yoga is concerned, in the earliest first phase it is very difficult to show the impact of one system on the other system, because we do not find definite evidences, either sculptural or literary, of that period to prove one's impact on the another. In that phase the śramaņic trend of India was not divided into various schools with a definite philosophical background. But at this second phase, which is known as a canonical period, different schools of thought has taken a definite shape with their particular names such as Jainism, Buddhism, Ajivaka, Sāṁkhya and Yoga etc. In this period we do find various similarities in Jaina

Page #17

18
JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13
yoga system with that of Buddhism and Patañjali, pt. Sukhalalji in his introduction of Tattvārthasūtra has disscussed these common features in detail, but according to these similarities or common features it is very difficult to prove one's impact on the another, though it can be generally accepted that these systems have a common source, from which they are developed and this common source was the Indian śramaņic tradition. In the later times, particularly in the sūtra-age we do find some common features in Patañjali's Yogasūtra and Umāswāti's Tattvārthsūtra, but being they named and explained differently, it can not be proved as a impact of one's on the another. Though pt. Sukhalalji in his introduction of Tattvārthsūtra has given 21 common points of conceptual similarity between Tattvārthasūtra and yoga-darśana, yet these common features are conceptualy denotes only the same meaning, but their names are except some totally different and due to this difference we can not say that one system has borrowed these from the another. It shows only the common sourse of them. In this canonical age Jainism has its own method of meditation and it is fully accepted that by which the ultimate end of emancipation can be acheived. In Jaina canonical works as well as in Dhyāna-sataka of Jinabhadra the meditation was considered of four kinds i.e. ārtadhyāna, raudra-dhyāna, dharma-dhyāna and sukladhyāna. In these four types of meditations first two i.e. the ārta-dhyāna and raudradhyāna were considered as the cause of bondage and the last two i.e. the dharma-dhyana and śukla-dhyāna were considered as the cause of emancipation, so far as I know this four types of classification of meditation is only the contribution of Jain Acaryas and we do not find this type of classification and the names of dhyanas in any other Indian yoga systems and so we can conclued that being some common features it is very defficult to show one's impact on the another.
Similarly the Samatva yoga, which is a key concept of Jaina yoga, is also a common feature of Buddhism and Hinduism in general

Page #18

Sagarmal Jain: The Historical Development of Jaina-Joga-System
19
and Bhagavad Gitā in particular. But we can not say that Jainism has borrowed it from Hinduism, because it was propounded in Ācārānga which is an earlier work from Bhagavad Gītā.
3. Post Canonical-age : This period is very important for the development of Jaina yoga for two reasons, first of all in this period many yoga works are written in Jaina tradition, secondly this is the period in which the impact of other yoga systems on Jaina-yoga can be clearly seen. So far as the yoga-literature of this period is concerned, though in Jaina cononical works we have some scattered references about five yama (Mahāvratas), five niyamas, some of the bodily postures, the controlling of sense organs as well as one various aspects of meditation along with some common philosophical and religious preaching, but these cononical works, can not solely be considered as the works of Jaina-yoga literature. In my opinion the first work on Jaina system of meditation is Jinbhadragani's (6th century A.D.) Dhayāna-sataka. This work is fully devoted to Jaina way of meditation and totaly based on Jaina-cononical works such as sthānanga and some others. Sthānanga deals with four kinds of dhyānas and their sub classes along with (i) their objects (ii) their sign (lakṣaṇa), (iii) their conditions (ālambana), (iv) their reflextions (bhāvanā). But this description of dhyanas is fully at par with canonical works, except some details such as the subkinds of meditation, tim of meditation, examples of meditation, qualities of a meditator, results of the meditation etc23. In this work Jinbhadra deals with first two unauspicious dhyānas in short, and last two auspicious-dhyānas in detail, because according to him the first two dhyāna are the causes of bondage, while the last two are the means of emancipation and so that only they can be accepted as a limbs of yoga-sādhanā.
After Jinabhadragaņi, Haribhadra was the first Jaina ācārya who has made a very valuable contribution for the reconstruction of Jaina yoga system and the comparative study of Jaina-yoga system with that of other yoga ystems. He has composed four important works

Page #19

JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13
on Jaina-yoga, namely Yogavimsikā. Yogaśataka, Yogabindu and Yogadystisammuccaya. It is the ācārya Haribhadra, who has for the first time changed the defination of word yoga in Jaina traditions, as we have already mentioned, that in the canonical period the word yoga is considred as a cause of bondage24, but it is Harbhadra, who changed this defination and said that which joins to the emancipation is yoga, according to him all spiritual and religious activities that leads to final emancipation is yoga25. Haribhadra in all his yoga works, commonly opines that all religious and spiritual activities that leads to emancipation are to be considered as Yoga. It is to be noted that in his yoga works he explained the yoga in different ways. First in his yogaviņšikā, he explained the five kinds of yoga-(1) practice of properposture (sthāna-yoga); (2) correct uttarence of sound (urņayoga); (3) proper understanding of the meaning of canonical works (artha); and (4) concentration of mind on a particular object such as Jaina image etc. (ālambana) and (5) concentration of thoughts on abstract qualities of Jaina or Self (anālambana), this fifth stage may also be considered as thoughtless state of the self (nirvikalpadašā)26. Among these five kinds of yoga, first two constitute the external aspect of yoga-sādhanā and last three internal aspect of yoga-sādhanā. In other words first two are karma-yoga and last three are jñāna-yoga. Haribhadra in his another work Yoga-bindu describes another five kinds of yoga such as (1) spiritual vision (Adhyātma-yoga); (2) contemplation (Bhāvāna-yoga); (3) meditation (Dhyāna - yoga); (4) mental equaminity (Samatā-yoga) and (5) ocasation of all activities of mind, speech and body (Vrttisamksaya)27, while in his Yoga drstisammuccaya, Haribhadra explains only three types of yoga such as (1) willingness for the self realisation or yogic-sadhana (Icchā-yoga), (2) the follow up of scriptual orders (śāstra-yoga) and (3) development of one's spiritual powers and annihilation of spiritual inertia (Sāmarthya-yoga)28. These three facets of yoga propounded in Yogadystisammuccaya of Haribhadra may be compared with the three jewels of Jainism, i.e. right-vision, right-knowledge and right-conduct,

Page #20

Sagarmal Jain: The Historical Development of Jaina-Joga-System
because these three jewels are considered in Jainism as a mokṣa mārga or in other words path of emancipation and so they are yoga. Here one thing to be noted that, though Haribhadra differs regarding the various kinds or stages of yoga in his different works, but one thing, which he unanimously accepts in all his yoga works that yoga is that, which unites to emancipation (TATUT UMUHIG ZITT:). We can see some impact of Kulārnava Tantra and other Tantra works in Haribhadra because he also metioned regarding to Kula-yogi, but generally he criticised the Tantra.
In this period after Haribhadra there are two other Jaina Ācāryas namely Subhacandra (11th century) and Hemacandra (12th century) who's contribution in the field of Jaina yoga is rearkable. Śubhacandra belongs to Digambara Jaina tradition and his famous yoga work is known as Jñānārņava, while Hemacandra belongs to Swetambara Jaina tradition and his notable work is known as Yogasāstra. For yogic sādhanā śubhacandra percribes the fourfold virtues of maitri (friendship with all beings), pramoda (appreciation of the merits of others). Karuņā (sympathy towards the needy persons) and Mādhyastha (equanimity or indeference towards unruly), as the prerequisite of the auspicious meditation29. Here, it is to be noted that these four refelexions are also accepted in Buddhism and Yoga-sūtra of Patañjali. Secondly while discussing the dharmadhyāna he mentions four types of it such as Piņdastha, Padastha Rupastha and Rupātīta, along with five types of dhāraṇās i.e. pārthivi, āgneyi, vāyavi (svasana), vāruņi and tattvarupavati of the piņdastha dhyāna. Here it to be noted these four types of dhyānas and five types of dhāranās were only available in Buddhist and Hindu tāntric literature and not in early Jaina- literature. After śubhacandra, the other important figure of Jaina yoga is Hemacandra. Though Hemacandra in his Yogaśāstra generally deals with three jewels of Jainism i.e. right knowledge, right vision and right conduct but in it he has given more stress on right conduct. While dealing with meditational methods he also elaborately discusses the piņdastha, padastha, rupastha and rupatita

Page #21

JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13.
dhyāna along with above mentioned dhāraņās. But in this regard scholors are of the opinion that he borrowed these ideas from śubhacandra's Iñānārņava which is an earlier work of his Yogaśāstra30
In short these types of dhyāna and dhāraṇā, first śubhacandra borrowed from Hindu Tantra and then Hemacandra followed the Subhacandra and thus we can say that in this period the impact of other systems of yoga sādhanā on Jaina yoga easily can be seen. The impact of other yoga system on Jainism in this period :
The Dhyāna-śataka, is the first yoga work of this period, in which we do not find any impact of other yoga systems on it, because this work only deals with four types of meditations according to the Jaina canonical works. In this period the impacts of other yoga systems on Jaina-yoga can easily be seen in the earlier works of Haribhadra, Subhacandra and Hemacandra.
Haribhadra in his different yoga-works presented the various stages of yoga-sādhanā in different names. It is clear that basically he belongs to Brahmanic tradition and so there in no doubt that the impacts of that tradition may be seen in his yoga works. But one thing is cristal-clear that he remained compeletly faithful to Jaina tradition, while dealing with Jaina-yoga in his different yoga works. In Yogavāśiștha we find the three stages of yoga-sādhanā- (1) total devotion, (2) mental peace and (3) total ceasation of the activities of mind and body. Haribhadra in his yogadīşti-samuccaya also mentioned three yogas i.e. (1) Icchā-yoga (2) Sastra-yoga and (3) Sāmarthya-yoga on the basis of three jewels of Jainism. In which Icchā-yoga is similar to total devotion and Sāmarthya-yoga to the other two states of Yogavāśisthya such as mental peace and ceasation of the activities of mind and body. In Yoga-bindu Haribhadra mentions five types of yoga- (1) adhyātma-yoga i.e. spiritualism (2) bhāvanāyoga (equanimity of mind) dhyāna-yoga(meditation) (4) samatā-yoga (equanimity of mind) and (5) vrattisaṁkşaya-yoga (ceasation of all

Page #22

Sagarmal Jain: The Historical Development of Jaina-Joga-System
23
activities of mind, body and speech).
In these five types of yogas the adhyātma-yoga was accepted in other yoga systems as mahā-yoga. The concepts of bhāvanā (contemplation) and dhyāna are also present in Hindu yoga system. The samatā-yoga (equanimity) and vrattisaṁksaya-yoga (ceasation of the activities), as we have already seen these both are presented in Yogavāśişthya as well as in laya-yoga. In his Yoga vimsikā, Haribhadra mentions four types of yogas-- (1) āsana- (body-posture), (2) urņa(recitation of mantras), (3) ālambana and (4) anālambana. The concept of ūsana is also present in patanjali's Yoga-sūtra, Similarly urna is accepted in Hindu-yoga system as mantra-yoga or japa-yoga, simlarly alambana as bhakti-yoga and anālambana as laya-yoga. In the same way Haribhadra's eight yoga drstis are also arranged on the basis of eight yoga limbs of patañjali. Though Haribhadra accepted these various concepts from Buddhist and Hindu tantric systems, yet his peculiarity is that he arranged them according to Jaina tradition, but so far as the concepts of the pindastha, padastha, rupastha and rupātīta dhyānas along with their pārthivi āgneyā vāyavī and vāruņi dhāraņā as well as various types of prāņāyamas are concerned they came in Jaina works such as Jñānārņava of Subhacandra and Yogaśāstra of Hemacandra due to the impact of Hindu tantriism particularly Gheranda samhita and some other works. Here one thing to be noted that Subhacandra in his Jñānārņava and Hemacandra in his Yoga-śāstra also deals with the eight limbs of Patanjali's Yogasūtra in detail and so we must accept that these two ācāryas are mostly influenced by patañjali's Yoga-sūtra and other Hindu tāntric works, such as Gherandasaṁhita, Kūlārņave etc. Age of Rituals and Tantrik Impact (13th Century - 19th Century):
After Hemacandra and before Yasovijaya i.e. from 13th Century .to 16th Century, these four centuries can be considered as a dark age of Jaina-yoga. In this period Jaina-yoga, which was originally spiritual in nature was completely shoved into the back ground and

Page #23

24
JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13
tantra along with its rituals became prime. In these centuries the ultimate goal of yogic-sādhanā instead of emancipation, became the worldly achievements. Thus spiritual goal of yoga sādhanā was completely forgotten and material welfare take its place. Though in these centuries some commentaries of Jaina canonical and other works have been written, but the dominating feature of this age was the works on tantra, mantra and rituals. So in these centuries many works of Jaina rituals as well as tantra and mantra sādhanā have been written by the Jaina-ācāryas. In the early phase of this period the worship of sasana-devatas, Bhairavas and Yoginis became more prominant or the material wellfare and various Hindu gods and goddess became the part and parcel of Jaina Deities or Jaina Deva mandala. It was started even 6th and 7th century A.D. but came in culmination in the period.
The spiritual nature of Jaina-yoga was revived by the Yaśovijaya (17th century). He wrote the commentaries on the yoga works of Haribhadra along with some original yoga works such as Adhyātmasāra, Jñanasāra, Adhyātmophișad. Not only this Yaśovijaya has also written a commentary on the Yoga-sūtra of Patañjali. Similarly other spiritual Jaina thinker of this age was Ānandaghana, who also revived the Jaina spirituality and Yoga-sādhanā through his Padas and songs written in praise of 24 Tirtharkaras. The works of Yasovijaya and Ānandaghana are fully influenced by Haribhadra, yet some impact of Patanjali's, Rāja-yoga and Hatha-yoga can also be seen on them.
As I have already said that the impact of Hindu tantra and rituals on Jaina-yoga was the dominating feature of this age. Particularly the concepts of awakening of Kundalani and șatcakra-bhedana are crept in Jaina-yoga tradition due to the impact of Hindu-tantrika sadhana. Modern Age (20th Century):
So far as the modern age is concerned we have tremendous

Page #24

Sagarmal Jain: The Historical Development of Jaina-Joga-System
25
changes and developments in the practice of Jaina-yoga. In this age the attraction of common men towards yoga and meditation is much developed as a way for tension-relaxation. Today human race is completely in the grip of self created tensions due to his ambitions and greed. It was a chance that Shri S.N. Goyanakā return to India from Burma and revived the old Vipassanā meditation of Buddhism in India, which was in early times also practiced in Jainism. Ācārya Mahāprajña of terāpanth Jaina sect for the first time learned it from Goyanakāji and on basis of his own knowledge of Jaina canon and Patañjali's Yoga-sūtra rearranged this method of meditation in the name of Prekṣā-dhyāna. preksa meditation is the dominating feature of Jaina-yoga of our age. Though some other Ācāryas of different Jaina sects tried to evolve their own method of meditation and yoga, but in them nothing is new, except a blend of Prekşā and Vipassanā. Here it is to be noted that Prekşā meditation of our age is also a blend of Vipassanā of Buddhism and Patañjali's Aștānga-yoga and Haţthyoga with some modern psychological and physiological studies. But here we must be aware of the fact that the names of Vipassana and prekșa (pehā) are mentioned in Acarānga etc. only one thing that their methodology is missing in them. But these were in practice upto cūrniperiod i.e. 7th century. In Hemacandra's Yoga-śāstra we also have a hunt regarding sarira-preksā.
To summarize the present essay we can say that in the first phase, i.e. before Mahāvīra, of Jaina yoga and meditational methods was in voque, but we could not defferentiate it from the early śramaņic trends, due to the absense of literary and other evidences in the second phase i.e. the Jaina canonical period except the prāņāyāma the other seven limbs of Patañjali's Yoga-sūtra were also be practised in Jainism by Jaina monks and nuns, but we have not any right to say that whether the Patañjali has borrowed it from Jainas ore se sramaņic traditions or Jainas and other śramaņic traditions borrowed it from Patañjali. In my opinion both have borrowed it from common Indian śramaņic tradition, of which they are the branches. In the third and fourth phase

Page #25

26
we can say only that much that, in these periods Jainas borrowed various ritualistic methods of Jaina yoga and meditation from Hindu and Buddhist Tantric practices. In these two periods the impacts of other tradition on Jaina-yoga and meditation can easily be seen. At present days Jaina-yoga and meditative practices has been revived and the common Jainas have a awareness towards it, but it is clear that present systems of Jaina yoga and meditation are fully evolved on the basis of Vipassana medition and Patanjali's Aṣṭānga-Yoga along with some modern psychological and physiological studies.
At last but not least I would like to say that Jaina-yoga is not developed in vaccume or nothingness. In due course of time it was influnced by other yoga systems, as well as it also influenced other yoga systems. I conclude my paper by quoting a beautiful verse of Sāmāyika-pāṭha of Acārya Amitagati-
Sattvesu maitrim gunisu pramodam Kilisteṣu Jivesu Krpaparatvam Mādhyasthabhāvaṁ Viparīta vṛttau Sada mamatma vidadatudeva.
JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13
Oh Lord! I should be friendly to all the creatures of world and feel delight in meeting the virtuous people. I should always be helpful to those who are in miserable conditions and tolerant to my opponents.
References:
1.
2.
3.
Uttaradhyayana - 28/31.
History and Culture of Indian pepole vol. I-A.K. Majumdar plate, VII.
Sūtrakṛtānga-3/62
Sthānanga-10.113.
Rṣibhāṣita, Chapter-23
(A)
(B)
(C)
4.
Acārānga-9/5 Sutrakṛtānga-6/13, 6/17 6. Sutrakṛtānga-8/27
5.

Page #26

Sagarmal Jain The Historical Development of Jaina-Joga-System
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
Bhagawati sutra-18/10/207
Daśāśrutaskandha-6/3
Pajjosavanākappo (Ladnun)-81 Avasvakacurni- ()
(A)
(B)
Uttaradhyayana-32/21-106
Jñanarnya, Sarga 37-40 Yogasāstra-7/8-9
(a)
(b)
Yogasastra (Hemchandra) 12/5
Jaina, Baudha, Aura, Gita ke Acaradarsanom kā Tulanatmaka AdhyayanSagarmal Jain-Vol II page 1. Avasyakaniryakti-1048.
Avasyakaniryakti-1046.
Niyamasara-122, 155, 133.
(a)
(b)
Anuyogadvarasutra-Gāthā 127-128.
Avasyaka Niryukti - 797-800.
(c)
Gitā 2/48.
Samatvamaradhanam Acyutasya-- Bhagavat.
Lokatattva Nirnaya (Haribhadra) 1-2
Tattvärthasutra-Introduction in Hindi (Pt. Sukhalalji) page 55. Tattvärthasutra-Introduction in Hindi (Pt. Sukhalalji) page 55.
Dhyana sataka 1-5 and 100-105.
Tattvärthasutra 6/1-3.
Yoga sataka-2
Yogavimsika-1
Yogavimśika-2
Yogabindo-31.
26.
27.
28.
29.
30. Jñānārṇava Sarga 37-40.
31.
Yoga-sastra 7/8-9.
32.
Studies in Jaina Philosophy (N.M. Tatia) page 290.
27
Yogadṛṣṭisamuccaya-2.
Jñānārāava-27/4-15.

Page #27

JAINA LOGIC OF SYĀDVĀDA-SAPTABHANGĪNAYA
Anupam Jash*
Anekāntavāda is the base of Jaina logic and epistemology. It is the basic attitude of mind which expresses that reality is many-faced which can be looked at from different points of view by different types of pramāņa. As a result various types of pramāņa are found in the Jaina philosophy so that all dimensions of reality can be know.
Not only pramāņa, the Jaina philosophers also speak of other two epistemological categories -- durnaya or durņiti and naya. According to them, we can know an object in these ways through durnaya, naya and pramāņa, Mistaking a partial truth for the whole and the absolute truth is called durnaya or bad judgment, e.g. the insistence that an object is absolutely real (sadeva). A mere statement of a relative truth without calling either absolute or relative is called naya or judgment, e.g., the statement that an object is real (sat). A statement of a partial truth knowing that it is only partial, relative and conditional and has possibility of being differently interpreted from different point of view is called pramāņa or valid judgment (syāt sat) (sadeva sat syāt saditi tridhārtho miyate durnitinayapramāņe'). Every naya in order to become pramāņa must be qualified by Syāt is said to be the symbol of truth ('syātkāraḥ satyalāñcchanaḥ'-- Samantabhadra's Āptamīmāṁsā, Verse. 1122).
Relating to this epistemological analysis, the Jaina philosophers have evolved a logical doctrine, where all the aspects of truth or reality are woven together into the synthesis of the conditioned dialectic; this doctrine is called syādvāda.
Samantabhadra in his book Āptamīmāṁsā said, "tattvajñānampramāṇam te yugapat sarvabhāsanas/kramabhāvi ca
-
* Assistant Professor of Philosophy, Bankura Christian College, W.B.

Page #28

Anupam Jash: Jaina Logic of Syädvāda-Saptabhangīnaya
:29
yaj-jñānam syādvāda-naya-samskytań"}. i.e., the knowledge of realities and pramāņa cognizes all its aspects in one sweep, like the perception of an elephant by several blind persons, each of them touches the different part of the body and forms a wrong idea. The ordinary human being cannot rise above the limitations of his senses. Only the method of Syādvāda purifies our knowledge by stating our approach to the knowledge of reality gradually or in succession.
Professor Bhagchandra Jain rightly observes that, syādvāda promotes catholic outlook of many-sided approach to the problem of knowledge of reality. It is anti-dogmatic and it presents a synoptic picture of reality from different points of view. Syādvāda expresses protest against one-sided, narrow, dogmatic presentation of knowledge and truth in fragments. It affirms that there are different facets of reality and they have to be understood and explained from various points of view.
Meaning of 'Syāt' in Syādvāda :
Professor John M Koller remarks, the uniqueness of the Jaina approach to an epistemological middle way lies in its use of the 'syāt' particle in predication. Indecd, for this uniqueness the sevenfold predication is called syādvāda'. Now the question is, what does the word 'syāt' mean? In ordinary Sanskrit usage, 'syāt', is the form of the verbal root ‘as' meaning 'exisť, 'Syāt' thus normally means “it could be, “it should be', ‘may be', or ‘it is possible that...'. But in the context of its usage as a technical term in Jaina philosophy, it is stipulated that 'syāt' is an indeclinable particle (nipāta), Jeffery D Longø says. Bimal Krishna Matilal, in his article 'Saptabhangi', says, “the uniqueness of the Jaina formula lies in its use of the 'syāt' particle in the predication. That is why the sevenfold predication (saptabhanginaya) of the Jainas is sometimes called Syādvāda'. Mattilal again says, etymologically, syāt'is derived from the root ‘as' + potential /optative third form, singular. Bhattoji Dikshita explained the optative suffix, lin, in one context, as expressing probability

Page #29

3
JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13
(sambhāvanā). Thus under Pānini Sūtra 1.4.96, in the example 'sarpiso pi syāt', the 'syāt'is explained as 'a chance of'. But the Jaina 'syāt'is even different from this use of 'syāt’in the sense of probability. In the Jaina use 'syāt' means a “conditional yes'. It is like saying, “in a certain sense, yes”. It amounts to a conditional approval. The particle
syāt', in fact, acts as an operator on the sentence in which it is used. It turns a categorical (‘A is B') into a conditional (ʻIf p then A is B').
Samantabhadra in his book Āptamīmāṁsā has commented upon the meaning of 'syāt' as follows: "vākyesvanekānta-dyoti gamyam prati-višesakaḥ, syānnipātortha-yogitvāt tava kevalināmapi”, i.e., ‘when the particle 'syāt'is used in a sentence, it indicates, in connection with other meaning, non-onesidedness; it qualifies (since it is a particles=nipāta) the meaning (of the sentence concerned)''. In the next verse (V.104), Samantabhadra notes that syāt 'is ordinarily equal to such expression as 'kiñcit or ‘kathañcit' ('syādvādaḥ sarvathaikānta-ryāgāt kisvíttachidvidhiḥ, saptabhanga-nayāpekso heyādeya-višeșeș”)?0. But even these terms, 'kiñcit' or 'kathañcit', according to Matilal, do not have in this context such vague meanings as 'somehow' or sometimes'. They mean: 'in some respect' or 'from a certain point of view' or 'under a certain condition'. Thus the particle ‘syāt' in a sentence modifies the acceptance or rejection of the proposition expressed by the sentence". Ācāryya vimaladāsa also says that, “syācchabdaḥ kathañcidarthak” i.e., the word syāt' means 'in some way' or 'somehow'12. Ācāryya Hemacandra says that the use of the word 'syāt' implies the expression of anekānta attitude '3. Vimaladāsa also says in this same line in his book Saptabhangi Tarangini that. "syātsabdāsya ca anekāntavidhivicāradisu bahusvārthesu sambhavatsu ihā vivakşāvasadanekāntarthou grhyate!4" that is to say, among the many possible meanings in the consideration of (many) ways of non-absolutism, the meaning of the term 'syāt'has been chosen as non-absolutism here under the pressure of expressions. According to Akalamkadeva, the function of the syāt' is two-fold, in giving emphasis on the validity of anekānta

Page #30

Anupam Jash: Jaina Logic of Syadvada-Saptabhangīnaya
31
(samyakanekānta) and the validity and rightness of expression of one point of view (samyak ekanta).
Syadvāda and Saptabhangi :
Syādvāda suggests that every statement must be prefaced by 'syat' or 'in some way' or 'in a certain context'. So every statement is true from one single point of view and untrue from another, Ramakant Sinari says. All knowledge is incomplete, vaild up to a point, in a sense truc, in a sense false16.
Malliṣena comments that it is a doctrine that recognizes that each element of reality is characterized by many (mutually opposite) predicates, such as permanence and impermanence or being and nonbeing... and underlines the manifold nature of reality17. Professor Jonardan Ganeri characterized it as 'the theory of the conditionalization of assertion'18, which avoids, according to Koller, 'the one-sided errors (ekanta) and give an appropriate epistemology to guarantee the possibility of knowledge of many sided reality1.
Sometimes the word syādvada' is taken as synonymous with the word 'saptabhangi' (seven-fold predication)20. But it is a controversial issue. But there is a relation between syādvāda and saptabhangi. Devendra Muni Shastri says this relation between the syadvāda and saptabhangi as the relation of pervasive and pervading characteristics. He says, 'syadvāda is pervasive while saptabhangi is pervading. Syādvāda, when expressed in definite predication, becomes saptabhangi. But saptabhañgi, may be considered to be a form of syadvāda or it may not be. Naya is not to be identified with syādvāda, but it has the characteristics of expressing itself in the forms of saptabhangi. This is to be found as a characteristic in the naya and the syādvāda doctrines11.
Jaina saptabhangi:
Jaina saptabhangi is a system of predications, seven in all, that can be employed to describe an entity to some predicate. Acāryya

Page #31

32
JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13
Akalamka Bhatta in his Nyāya-Viniscaya says, 'the sevenfold description operates by way of affirmation and negation (expressed with the functor) 'in a certain sense in keeping with the complex structure consisting in substance and modes as well as in the universal character and the particular character?22. According to the Jainas, as Pragati Jain says, each predication expresses only one aspect of the truth about the object of knowledge. The seven predications taken together, however, provide an exclusive and exhaustive list of the correct ways of speaking about the reality of the object concerned23. To define saptabangi, ācāryya Hemacandra in his book AnyayogaVyāvaccheda-Dvātrimśikā says, “aparyāyam vastu samasyamānamdravyametacca vivicyamāna / ādeśabhedodinasaptabhangamdidrsaştamvudharupavedyamll”24 Mallişeņa Sūri in his book Syādavāda Mañjari explain this verse thus -- saptabhangi is defined as a statement (vacanavinyāsa) in seven different ways -- to be mentioned hereafter -- of affirmation and negation, with the use of the word 'syāt', singly and jointly without inconsistence such as that arising from conflict with pratyakşa, as the result of inquiry each of the different predicates of thing such as sattva (existence) etc2.
These seven predications, according to Syādvāda Mañjari of Mallişeņa Sūri are:
1. Syādastaiva sarvam iti vidhikalpanayā prathamobhangah : Statement of affirmation made singly.
2. Syādastaiva sarvam iti nişedhakalpanayā dvitīyaḥ : Statement of negation made singly.
3. Syādastaiva sarvam iti kramato vidhiniședhakalpanayā tritīyaḥ : Statement of affirmation and negation made conjointly, but in such a way as to avoid inconsistency which can be done by making the affirmation and the negation one after the another (kramataḥ)
4. Syādavaktavayam iti yugapad vidhinişedhakalpanaya

Page #32

Anupam Jash: Jaina Logic of Syādvāda-Saptabhanginaya
33
caturtheḥ : Statement of indescribability arising from making affirmation and negation conjointly, and also simultaneously, --- thus involving a contradiction which can be got over by making the statement of indescribability.
5. Syādastaiva sarvaṁ iti pañcamaḥ : Statement of affirmation and indescribability made conjointly, the latter, which arises from combining affirmation and negation simultaneously and yet without running into the absurdity of self-contradiction, being added to the former affirmation.
6. Syādastaiva sarvam iti niședhakalpanayā yugapad vidhiniședhakalpanayā ca șașshaḥ : Statement of negation and indescribability made conjointly, the latter, which arises from combining affirmation and negation simultaneously and yet without running into the absurdity of self-contradiction, being added to the former negation.
7. Syādastaiva syānnāstaiva syādavaktaviumeveti iti kramato vidhiniședhakalpanayā yugapad vidhiniședhakalpanayā ca saptamaḥ : Statement of affirmation and negation conjointly but successively, joined with that of indescribability arising from combining affirmation and negation simultaneously and yet without the absurdity of self-contradiction26.
Following the formulation given by Pragati Jain, we may formalize the seven predications of saptabhangi as follows:
1. Syāt, a is F. 2. Syāt, a is not- F. 3. Syāt, a is F; Syāt, a is not- F. 4. Syāt, a is avaktavya (indescribable or inexpressible). 5. Syāt, a is F; Syāt, a is avaktavya. 6. Syāt, a is not- F, Syāt, a is avaktavya. 7. Syāt, a is F; Syāt, a is not- F, Syāt, a is avaktavya.

Page #33

324
JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13
In this
Here, 'a' stands for any object (subject) and 'F' for any predicate. way, the sevenfold predication can be applicable with respect to each and every attribute of any substance or reality. And indeed, Mallisena remarks in the Syādvāda Mañjarī that, ...pratiparyam vastuni anantam api saptabhangīnām eva sambhavat' i.e., there is the 'possibility of even infinite seven modes with regared to a single thing for each state'28 B.K. Matilal summarizes it, 'Add a 'syāt' particle to the proposition and you have captured the truth' 29.
6
To indicate the basis of mentioning these seven predication ācāryya Hemacandra in his book Anyayoga-VyāvacchedaDvātrimśikā says, "anantadharmākameva tattvamatoanyathā sattvamsupapādam "i.e., reality is essentially possessed of innumerable characters or of an endless number of attributes; it is not possible to explain it in any other way30. A.B. Dhruva, the editor of Mallisena's Syādvāda Mañjarī comments that, 'when integrated, reality is without characters, when differentiated, it is without a substance'. So we must fully see, Dhruva further says, 'the truth of seven modes which is expressed according to different points of view'.
It should be noted, according to Dhruva that, the Jaina doctrine of syādvāda is not a statement of the absolute identity of Being and Non-Being, but only a statement of their relation to the same subject (object of knowledge) from different viewpoints32. Thus, a thing is (sat) from one viewpoint and is not (asat) from another viewpoint, Mark that according to this explanation Being and Non-Being are not implicitly contained in each other and so reconcilable, but are to be referred to different aspects of the thing, and so there is no contradiction whatsoever.
Impossibility of Further Combinations 33:
The predication of any attribute or property to a real is bound up with its denial if it is possible to judge 'the pot exist (syat ghata asti)', the judgment (that) 'the pot does not exist' is also possible. The Jaina philosophers however exclude the possibility of making any

Page #34

Anupam Jash: Jaina Logic of Syādvada-Saptabhangīnaya
35
1-1
absolute judgment, predicating an attribute of a real or its negation. All judgments about a real are qualified with the proviso 'syat', - 'in some respect' or 'in some context' keeping in mind that the predication of an attribute is bound up with the possibility of its negation, the Jaina philosopher speak of seven mutually consistent qualified judgment about a real with respect to a predication or its opposite. Each number of the Jaina sevenfold predication answers to a distinct attributes. And any premutation and combination of the seven members would not lead to any enlargement in the number of predications for the reason that it would fail to represent the predication of any new attribute other than already represented in the sevenfold predication. If we combine the first and the third bhanga (predication), we can easily see that, this combination fails to answer to any new attribute other than the one revealed in the third. Let us state for an instance that the first and the third predication respectively as 'in some respect the pot exist' and 'in some respect the pot exist and some (other) respect the pot does not exist'. It is easy to see that the first bhanga (predication), 'in some respect the pot exist' occurs twice over in the combined judgment and fails to add anything new by way of content to the judgment. According to modern western logic also 'in some respect the pot exist and in some respect the pot exist' is logically equivalent to 'in some respect the pot exist' (as 'p.p' is equivalent to 'p'). Therefore, the combination of the first and the third bhangas under consideration reduces to the third bhangas. A similar line of argument would show that combination of the second and the third bhangas would reduce to the third bhangas.
-~
The fourth bhanga asserts the simultaneous existence and nonexistence of a real, in our example 'the pot'. Viewed from the point of view of formal logic, this is a outright contradiction and cannot represent the feature of the real object. But the Jaina philosophers think that both existence and non-existence, or for that matter any other attribute or its opposites coming together in a simultaneous assertions of the fourth bhanga kind have equal or co-ordinate status,

Page #35

a 36
JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13
and instead of clashing form a synthesis. To represent a attribute of the subject revealed only in a special type of jñāna or experience (kevala jñāna), which is available only to the tīrthankaras. Since the synthetic attribute predicated of the subject in the fourth bhanga corresponds to a certain kind of knowledge or experience. It is a real attribute and not something phoney (or fake). This attribute signified by the expression ‘avaktavya'or inexpressible (in words) by the Jainas.
If we combine the fifth bhanga with the first bhanga, in an effort to add to the seven bhangas, we get, by the line of argument delineated above, we get the fifth bhanga. Similarly if we combine the second bhanga with the fifth bhanga we get the sixth bhanga, which is already have. The combination of the third bhanga and the fifth bhanga, would result in the seventh bhangas.
Similar line of argument would show the combination of the second bhanga and the fifth bhanga, would result in the sixth bhangas, its combination with the sixth bhanga would yied the sixth bhanga itself and its combination with the seventh bhanga would give us the seventh bhanga itself. In a similar way the combination of the third bhanga with respectively with the fifth, the sixth and the seventh bhanga would fail to take us beyond the seven bhangas.
It should now be clear that any attempt to add to the seven bhanga by combining one bhanga with another is futile.
1. 2.
References : Ācāryya Hemacandra's Anyayoga-Vyāvachedika-Dvātrissikā, Verse 28. Shah, Nagin J. Samantabhadra's Āpta-mimāṁsā Critique of an authority, Sanskrit-Sanskriti Granthamala, Ahmedabad, 1999, verse, 112, p. 94. Shah, Nagin J. Samantabhadra's Apta-mimāṁsā Critique of an authority, Sanskrit-Sanskriti Granthamala, Ahmedabad, 1999, verse, 101, p. 87-88 Jain, Bhagchandra, Jainism in Buddhist Litreature, Alok Prakashan, Nagpur,
4.

Page #36

Anupam Jash: Jaina Logic of Syādvāda-Saptabhangīnaya
37
.
1922, p. 50. Koller, John. M. Syādvāda as the Epistemological Key to the Jaina Middle Way Metaphysics of Anekāntavāda, in Philosophy East and West, Vol. 50, No. 3, July, 200, p. 401. Long. Jeffery D. Jainism, I. B. Tauris, London, 2010, p. 146. Matilal, Bimal Krishna, Saptabhangi, in Self, knowledge and Freedom, ed. by J. N. Mohanty and S.P. Banerjee, World Press Pvt. Ltd. Calcutta, p. 162. Ghosal, Saratchandra Āpta-mimāṁsā of Ācārya Samantabhadra, Bharatiya Jnanpith, Delhi, 2002, Verse, 103., p. 165. Tr. By Matilal, Bimal Krishna. 'Saptabhangi, in Self, Knowledge and Freedom, ed. by J. N. Mohanty and S.P. Banerjee, World Press Pvt. Ltd. Calcutta, 1978, p. 163. Ghosal, Saratchandra, Āpta-mīmāṁsā of Ācārya Samantobhadra, Bharatiya Jñānpith, Delhi, 2002, Verse, 103, p. 167. Tr. By Matilal, Bimal Krishna, Saptabhangi', in Self, Knowledge and Freedom, ed. by J. N. Mohanty and S. P. Banerjee, World Press Pvt. Ltd. Calcutta, 1978, p. 164. Vimala dāsa's Saptabhangi Tarangini, ed. by S. C. Jain, Bharatiya Jñanapith, Delhi, 2008, p. 99. Syādvādamañjarī, kārikā 25. ed. by Dhruva, A.B., Akshya Prakashan, Delhi, 2005, p. 244.49. Vimala dāsa's Saptabhangi, ed. by S. C. Jain, Bharatiya Jñāpith, Delhi, 2008, p. 49. Jain, S.C. Vimala dāsa's Saptabhangi, Bharatiya Jñānapith, Delhi, 2008, p. 49-50. Sinari, Ramakant. A Pragmatist Critique of Jaina Relativism, in Philosophy East and West. Vol. 19, No. 1, January, 1969, pp. 59-64. Matilal, Bimal Krishna, The Character of Logic in India, Oxford University Press, New Delhi, 1999. p. 129. Ganeri, Jonardan. Philosophy in Classical India, Routledge, London, 2001, p.133.
18.
19.
Koller, John. M. Syādvāda as the Epistemological Key to the Jaina Middle Way Metaphysics of Anekantavāda, in Philosophy East and West, Vol. 50, No. 3, July 2000, p. 400.

Page #37

38
JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13
21.
The term 'bhanga' means a 'sentence' (vākya). Vimala Dāsa in his Saptabhangitarangini say, '...bhangānām vākyānām...' (see Saptabhangitarangīni, p. 16.10). Shastri, Devendra Muni, A Source Book in Jaina Philosophy, Sri Tarakguru Jain Granthalaya, Udaipur, 1983. p. 284. 'dravya-paryāya-sāmānya-višeşa-pravibhāgatah / syād-vidhipratişedhābhyām-sapta-bhangi-pravartatell' V.3.66, Nyāya-Viniscaya of Acāryya Akalamka Bhatta, ed. By Mahendra Kumar Shastri, Saraswati Pustak Bhandar, Ahmedabad, 1996.
23.
4.
Jain, Pragati, Saptabhangi -- The Jaina Theory of Sevenfold Predication: A Logical Analysis, in Philosophy East and West, Vol. 50, No. 3, July, 2000, pp. 385-386. Anyayoga-Vyāvaccheda-Dvātrimśikā of Hemacandra, verse. 23, in A. B. Dhruva (ed.) Syādvāda Manjari of Mallisena, Akshya Prakashan, Delhi, 2005, p. 138. Dhruva, A. B. (ed.) Syādvāda Mañjarī of Mallişeņa, Akshya Prakashan, Delhi, 2009, p. 244. Dhruva, A. B. (ed). Syādvāda Manjari of Mallişeņa, Akshya Prakashan, Delhi, 2005, pp. 244-245. Jain, Pragati, Saptabhangi -- The Jaina Theory of Sevenfold Predication : A Logical Analysis, in Philosophy East and West, Vol. 50, No. 3, July, 2000, p. 387. Dhruva, A. B. (ed). Saptabhangi Manjari of Mallişeņa, Akshya Prakashan, Delhi, 2005, p. 145.
7.
Matilal, Bimal Krishna. The Central Philosophy of Jainism: Anekāntavāda, L.D. Instute of Indology, Ahmedabad, 1981, p. 3.
31.
Anyayoga-Vyāvaccheda-Dvātrimśikā of Hemacandra, verse. 22, in Dhruva, A.B. (ed). Syādvāda Mañjari of Mallisena Akshya Prakashan, Delhi, 2005, p. 235. Dhruva, A. B. (ed). Syādvāda Mañjarī of Mallişeņa, Akshya Prakashan, Delhi, 2005, p. 239. Dhruva, A. B. (ed). Syādvāda Manjari of Mallişeņa, Akshya Prakashan, Delhi, 2005, p. 261. For in-depth discussion on this account, see Satkari Mookherjee's The Jaina Philosophy of Non-Absolutism (1978, p. 117-133).
33.

Page #38

VIMANAS IN JAIN TEXTS -- A GLIMPSE OF AERONAUTICAL SCIENCES
K. G. Sheshadri* INTRODUCTION :
Historical literature, myths and legends abound mentioning flying machines or devices. Some of them are the Biblical figures such as Ezekiel flying in magical cariots or Vimanas of ancient India and China. Mention of Aerial vehicles are found in Rgveda' RV [1.118.1]. [6.66.7), RV [1.116.3], Jaiminiya Brāhmaṇa? [1.173), Satapatha Brāhmaṇa, Post Vedic texts like the Epics - Vālmiki Rāmāyaṇa} [3.35.6-7], [3.47.6], [4.48.25-37], [4.121.10-30) and Vyāsa's Mahābhārata“ such as in the episodes of Uparichara Vasu Adi Parva 63.11-16), Arjuna's Indraloka visit (Vana Parva (168.1011), attack of Shalva on Dvaraka (15.23-24] and so on, the Purāņas, Bhoja's Samarāngaņa Sūtradhāra, Tamil text Jivaka Cintāmaņi mention about aerial vechicles. Maharși Bhāradvāja's
Vaimānikaśāstra classifies Vimanas broadly into Divyā (celestial) and Mānuşa (artificial). These are further classified into two types those driven by solar energy [Amśuvāhavargam) and those driven by smoke or steam [Dhūmayānavargam). Jain Canonical texts also have elaborate descriptions of Vimanas that are dealt in this paper. VIMANAS IN JAIN CANONICAL TEXTS :
The Jain canonical texts consists of the 12 Angas, 12 Upāngas, Chedasūtras, Mūlasūtras and Cūlikāsūtra with their commentaries. Of these, the Āgamas speak of several instances in the lives of Teertharkaras associated with aerial vehicles. The Rāyapaseniya Sūtra records an instance wherein God Sūryābha got a Vimāna prepared to go to earth to meet Bhawan Mahavir at Amalkappa,
*
IIsc, Proj. Asst., Bangalore.

Page #39

JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.- JUNE 12-13
Bhagwan Neminath was born as a God in Aparājit Vimāna and later born as son of Sivādevi.
The Trisasthiếalaka Purushacharita' gives a description of a Vimana in which Prahasit and Pavanañjai flew to their rest house in Mānasasarovara, Elsewhere, it speaks of a Vidhyādhara king Citrabhānu's son namely Pratisūrya of Hanupur took Anjana, a chaste woman in his Vimana that was glittering with cluster of pearls dangling from its ceiling. The same text while describing the story of Bhagwan Shantinath mentions that a Vidhyādhara named Agnighosh passing in an aerial Vimāna got attracted to Queen Sutara and kidnapped her.
The Jñātasūtra gives an interesting description of 4000 vehicle based Gods and Goddesses led by Dardur, the God of the Sudharma kalpa (the first abode of Gods) performing divine music and dance before Lord Mahavira.
The Uttaradhyayana Sūtra8 mentions that a Vidyādhara Maniprabha picked Mahāsati Madanarekhā falling from the sky in his plane and took her to an asetic at Mithina. The text also highlights that the plane could be turned in reverse direction.
Most of the Jain texts associate acroplanes with the Vidyādhara class of Gods and give various descriptions of these places.
VIMANAS IN JAIN KAVYA TEXTS Several Jain poetical literature are also abudant with the description of acroplanes. T'he Tilakamanjario of Dhanapāla mention about the Vymanika God Jvalanaprabha. The text also gives descriptions of flying Vidhyādhara Munis and elephants. Elsewhere, the text mention about the aeroplane of Gandharvaka. The Sudarśanacarita of Vidyānandi deals with Vimanas in 11th chapter.
The Padmānanda Mahakāvya lo of Amaracandra Sūri has exquisite description of Vimanas. In 7th Act (446-448] it states--
Vimānaṁ vyomni vismare jālakam pālakaṁ calat /

Page #40

K. G. Sheshadri : Vimanas in Jain Texts- A Glimpse of Aeronautical Sciences
Hi
pārsvasphuradvimānekşā sphāritākşamivābabhau //
It states that Lord Indra ordered Pālaka to construct a Vimāna 105 yojanas high, 1 lakh yojanas wide adored with flag an so on.
pañcayojanašatyuccam lakṣayojanavistytam / arhajjanmamahaprityā dhvajairnstyadbhujaīriva // pālakaṁ nām sakrājñā pālakaḥ pālakaḥ kṣaņāt / vimānavidyamāna pratimānmayaṁ vyaghāt //
Then follows the description of the Vimana as follows [VII. 450-460).
tāsāṁ puro dadhau ratna mayim tattoraṇatrayīm / vimānasaudhá bhavana dhikārāya dhanustrayīm // sphūrjadvajrakaronnidram vimānānām tadindravat / gavākṣaprakaraḥ reje lakşyacakṣuḥ param param // gavākṣaistadvibho rūpanakyte kila / sahasranetrasamharşa vašānnnetrasamūhabhrt // samavrttadharā ratna sasyā tasyāntrā dharā/ babhau saudharmakalpórīḥ mukurākāradhāriņi // vicitraratnabhitīnań ratnovyāśca mahascayah/ reje tatrendrakodanda jananadravyapiņdavat // tanmadhye vividahaiḥ ratnairnimitto nirmametamām/. svarvimānānañ kşayam prekşamaņdapaḥ // tadgarbhe darbhamāņikya samśliştā pişhikā’śubhat/ dhrrāgā svargā svargādhīša sevāhevākataḥ kila // viskambhā" lyāmyoreșāṁ vyarājistāțayojanā/ caturyojanapiņdendra lakṣmikhelanaśailavat // kalyāṇakāraṇairindra sukstairiva nirmalaiḥ/ nirmitam maņibhistasyā madhye simhāsanam mahat // .. It states that it was decorated with gems, with 3 arches (toranas)

Page #41

42
E
JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13
or with designs of cow's eyes numbering a lakh, exquisite walls studded by gems similar to Indra's palace, with several servants to serve the occupants, with a gemstudded Simhasana in middle for seating. Further it also states regarding the scating arrangements in the plane [VII. 466-473].
simhāsanamidam śritvā vāyusrideśadikşviha / bhadrāsanānyasobhanta sāmānikadivaukasām // tāvatti caturasīti sahasrapramitisprśm/ asta mukhyāstadevīnām pūrvasyāmāsanāni tu // bhadrāsanānyabhyantara sabhyānāṁ tridivaukasāam/ dvādaśāsan sahasrāņi śritānyagnidiśam punas // daksinasyām diši svarga sadām madhyasadah sadām / āsanāni suśubhire sahasrāņi caturdaśa // āsanāni tu dakṣiṇapaścimāyām diši kramāt / șodaśāsan sahasrāņi bāhyaparșaddivaukasām // äsanānyadyutan saptā nīkanāyakanākinām / svarlakṣmītilakānīva paścimāśāśritāni tu // pratyāśam caturasīti sahasrānyātmarakṣiņām/ parito' pyāsanānīndu dhişnyānīva dhruvam babhuḥ // vimānendrasya tasyānyai rvimānairarpitam jitaiḥ / sampidya svamaho dande ratnāsanataticchalāt //
Around the Simhasana were other decorated seats like Bhadrasana numbering 84000 pleasure abodes, with 8 seats for the Devis in the east and with a Sabha, 12000 in the South east, in the South 14000 seats, 16000 from South to West portions in the outer region and so on. The starting of the Vimana and its descent is also described as in [VII. 492-494).
națadgandharvanātyādani kodyadvāditranihsvanaiḥ/ vimānādabhragarbheșu sammūrcchadbhiḥ pratisvanaiḥ//.

Page #42

· K.G. Sheshadri : Vimanas in Jain Texts- A Glimpse of Aeronautical Sciences
" 43
sakalairapyekakālam sammīlyollāsitaṁ kila cacāla pālaka nāma vimānam vāsavecchayāa // dvātrimsallakşasankhyānairvimānaiḥ parivestitam / tiryanmārgeņa saudharmottarato'pyuttatāra tat //
In verses (VII. 519-520], the descriptions of the aerial vehicle resembling sweat drops in the sky and further disappearance of it in the sky are described. The description of the maneuvers of the Vimāna and diminishing its size are also given in the text (VII.548).
tato'rvāka krāman dvīpā'bdhin vimānam tanmuhurlaghu / sakrascakre guṇasthānā nīva cāritravān bhavam //
Likewise, the Jayodaya Mahakāvyaml of Bhūramalji Šāstri describes Ākāśagāmini Vidya and Vimānas of Vidyādharas. The Jain Epic ‘Paumācariyam'12 of Vimalasuri, based on Rāmāyaṇa also has several references to Vimānas. Rāvana took flights in Puspaka Vimāna [8.128]. Rāma came to Ayodhya in a Vimāna [79.1]. The Krauñcavimāna of Srikantha indicates that they had Vimānas of different shapes. [6.53]. The 10th c. A.D. Tamil work 'Nilakeci' mentions Vaimānikar who live beyond the Karpaloka. These brave Gods exist in Navakraiveyaka (of 3 groups each having 3 together) and 9 directions in Panchanuttarankall3. Similarly the Tamil work 'Jeevakachintamani'l4also speaks of aerial vehicles. Scene of Nantaţtan fighting his enemies in his chariot flying in the sky (vv.793796) is depicted. When Chaccanttan, a king has to face war against Kațțiyankāran he tries to send Vicayai, his queen in a Vimāna.
CONCLUSIONS Ancient Aeronautical Sciences have been part of discussions for quite some now. Ancient Indian texts are replete with such descriptions of Vimanas. With the discovery of the Bhāradvāja's Vaimānikaśāstra text, it has only substantiated such early refernces to these aerial vehicles which were considered to be imaginary and fanciful. Similar descriptions have been discussed in Jain texts as

Page #43

44
mentioned below. Similar to the Vaimānikasästra text, the Jain kavyas also give wonderful descriptions of ancient flight constructions although not so extensively. Some texts also give the seating arrangements, manouvres and so on. With not much research into the vast Jain literature, it is my humble attempt to present such a view. Futher research into the Jain texts and their commentaries may shed new light on these descriptions.
REFERENCES:
Arya, Ravi Prakash, Joshi, K. L., Rgyeda Samhita With English translation according to H. H. Wilson and Sāyaṇācārya Bhāṣyā, Vols. I-IV, Parimal Publications, New Delhi, 2005.
1.
2.
3.
4.
5.
6.
JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13
7.
8.
Raghuvira, Lokesh Chandra (eds.), Jaiminiya (Talavakara) Brahmana of Samaveda, Sarasvati Vihara Series, Vol. 31, Motilal Banarsidas Publishers, Delhi, 1954.
Mudholakara, Srinivasa Katti (ed.), Śri Valmiki Ramayanam, With commentaries-Tilaka of Rāma, Rāmāyaṇa Siromani of Śivasahāya and Bhuṣaṇa of Govindaraja, Parimal Publications, New Delhi, 1991.
Śriman Mahabharata, With commentary of Caturdhara Nilakantha Tīkā, Nāmānukaramaņikā and notes by Mishra, Mandan, Vols. I-IX, Nag Publishers, New Delhi, 1988, Vols, I-IX, numbers in Slokas indicate the Parva, adhyaya and sloka
G. R. Josyer, Maharși Bharadvaja's Vaimānika Śāstram with Bodhananda Bhāṣya, Mysore, 1973.
Rajaprasniyasutram, With Hindi translation, Sri Agamaprakasana-Samiti, Byavara, Rajasthan, 1982.
Lalwani, Ganesh, Begani, Rajkumari, Triṣaṣṭhiślākāpuruşacaritam, Prakrit Bharathi Academy, Jaipur, 1989.
Charpentier, Jarl, Uttaradhyayana Sutra, Ajay Book Service, New Delhi, Also Edition from Prakrit Bharati academy, Jaipur.

Page #44

K.G. Sheshadri : Vimanas in Jain Texts- A Glimpse of Aeronautical Sciences
45
9.
Sharma, S. K., Tilakamanjari of Dhanapala - a critcal and cultural study, Parimal Publication, New Delhi.
10. Kapadia, H. R., Padmananda Mahakavya of Amarachandra Suri, Oriental
research Institute, Baroda, 1932.
11. Jain Mantri, Dr. Sheetalchandra, Jayodaya Mahakavyam of Bhooramalji
Shastri, Hindi commentary by Dr. Pannalal Sahityacharya, Sri Veer Seva Mandir trust, Jaipur, 2000.
12. Jacobi, H., Vora, Shantilal M., 'Paumācariyam 'of Acharya Vimalasuri, With
Hindi translation, Prakrit Text Society, 1962.
13. Saroja, G. V., "Jainism as expounded in Nilakechi’, Jainism and Prakrit in
ancient and medieval India, Essays for Prof. Jagadish Chandra Jain, Ed. N. N. Bhattacharya, Manohar Publishers, 1994.
14. Ryan, James, Jivakacintamani: The Hero Civakan, the Gem that Fulfills All
Wishes. Fremont, CA: Jain Publishing Company, 2005. Also Vijayalakshmy, R., Study of Jivakacintamani, L. D. Series 82, L. D. Institute of Indology, Ahmedabad, May 1981.

Page #45

JAINISM AND ITS RELEVANCE TO THE MODERN
SOCIETY
Dulichand Jain “Sahitya-Ratna"*
Jainism is one of the oldest religions of the world. It originated thousands of years ago. Most people believe, and many text books also propound that Mahāvīra was the founder of Jainism. But this is not true. Mahāvīra propogated Jainism widely and brought it close to our hearts. He helped to establish the ford or the system. Such divine beings are known as Tirthařkaras or fordmakers. Jainism has 24 such fordmakers and Mahavira was the 24th one. Lord Rşabhdeva was the first Tirthankara (Jina or Victor) of this religion. He has been described with great respect in Rgveda and Puranas. Mahavira was born in 599 B.C. and he lived for 72 years. Over the years, the Jains followed his teachings and came to be known for the catholicity of their outlook, hospitality and charitability of their nature.
The main principles or vows of Jainism are five, known as1. Non-violence 2. Truth 3. Non-stealing 4. Celibacy and 5. Non-possession, or non-attachment
These five are also known as Mahavratas which means the Great vows prescribed for the saints. When they are followed in a lenient manner by the householders, they are known as Anuvratas or smaller vows. This is the beauty of Jainism, its capacity to accommodate anyone, be it a saint or a layperson. The first vow of non-violence is obvious to all of us. Violence can only bring harm, as we all know. But what makes the non-violence of Jainism special is that it is extended to the minutest of creatures, from human beings to
*
Chairman, Karuna International, Chennai.

Page #46

Dulicand Jain : Jainism and its Relevance to the Modern
47
animals to ants and worms, and also to vegetation and grass. Nonviolence is respect for life of every living creature Lord Mahāvīra said, “All living beings desire to live. They detest sorrow and death and want to live a long and happy life. Hence on should not inflict pain on any creature or have any feeling of antipathy or enmity. He said, "ATT Å Hoa por Husi 7 Durg"
It means I have friendship with all living beings. I have no enity with anybody.
He gave a slogan. “Live and Let Live”.
Truthfulness is the second principle and this should be adopted in a three fold manner-in thought, word and deed. This means integrity where my words and my actions and my thoughts are all in perfect harmony. It is further elaborated wherein one not only speaks the truth but also spreads truthfulness by another simple principle which is also three fold-I should myself speak the truth, ask others to speak the truth and support those who speak the truth.
According to the third vow of non-stealing, a Jain must not take anything that does not belong to him without permission--it is said not even a blade of grass from another's garden. This vow has been described in great detail in the Jaina scriptures but some of its broad implications are not taking away another's property without his consent, or by unjust or immoral methods. Not even taking something which may be lying unattended or unclaimed. Not stealing nor encouraging others to do so. How many of us purchase goods from the market of stolen goods? This vow encourages each one of us to live by honest means.
The fourth vow Celibacy means living a life which is free of sensual temptations. Monks are required to observe this vow strictly and completely. For laypersons, brahmacharya means confining their desires within the framework of marriage.
And finally, the fifth vow Aparigraha is the concept of nonpossessiveness. It means living with a clear distinction of need versus

Page #47

JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13
desire. It means to limit possessions to what is necessary or important. The sadhus, of course, would not have any possessions. What is the importance of this vow? We have all seen that desire for material wealth can fuel greed and jealousy. Mahāvīra said that desire is unending like the sky. In Jainism, this vow extends not just to material objects but also to Relationships. This helps to cultivate the quality of equanimity irrespective or whether circumstances are happy or sorrowful.
For the laypeople, Ācārya Amitagati, a great Jaina monk suggested four important values to be adopted in life of every individual. He described them in the following verse:
"सत्वेषु मैत्री, गुणिषु प्रमोदं, क्लिष्टेषु जीवेषु कृपापरत्वम् । माध्यस्थ भावं विपरीत वृत्तौ, सदा ममात्मा विद्धातु देव ।।"
Meaning friendship towards all beings, respect for knowledgeable people, utmost compassion for the efficted beings and neutriality towards those who are not well disposed towards me. May my soul have these dispositions for ever.
EQUALITY:
Mahāvīra advocated equality for both men and women; Rich and poor. Women were given high respect in Jain religion. Ganadhara Gautama was the head of Jain monks whose number was 14000. Chandanbālā, a great female ascetic was the head of the nuns, whose number was 36000. Harikesh muni, who was a chandāla, by caste became a great monk.
Mahavira said, “समयाए समणो होइ, बंभचेरेण बंभणो। FUTUT u uitats, dui sts argent !!”
It meas a person becomes a monk by equanimity, a Brahmana by his celibacy, a muni by his knowledge and a hermit by his austerities. Thus according to one's deeds one becomes a Brahmana or a Kshatriyas or a Vaisya or a Sudra. This was a revolutionary step taken by him at that time.

Page #48

Dulicand Jain: Jainism and its Relevance to the Modern
INTEGRAL VIEW OF LIFE :
Mahavira stressed on the total personality development of a person. He said right vision, right knowledge and right conduct together lead a man to the perfect path of progress called moksha. But all cannot become ascetics. For householders he suggested the fourfold goal of life called the Chaturvidh puruşārtha i.e. Dharma, Artha, Kāma and Mokşa.
Dharma should be reflected in our day to day life. Dharma is way of life. Artha means economic values. Kāma means enjoyment of sensual pleasure and Mokṣa means emancipation or Liberation.
Mahāvīra laid utmost importance on maintaining family relationship. Family life shoul be based on duties and not on rights. There should be harmonious relationship amongs all members. Mahāvīra said about the duties of the wife as under:
भारिया धम्मसहाइया, धम्मविइज्जिया। धम्माणुरागरत्ता, समसुहदुक्ख सहाइया ।।
ie., an ideal wife is one who helps the cause of Dharma, is absorbed in Dharma and shares her husband's pleasure and pain equally.
In order to bring harmony in individual and family life, one should abstain from the seven vices:
1. sexual contact with another man or woman 2. gambling
meat eating
taking intoxicants (drinks and drugs) 5. hunting 6. uttering harsh words and 7. misappropriation of other's property. VEGETARIAN WAY OF LIFE :
Mahāvīra emphasized strictly on taking vegetarian food. Even to-day Jains are following vegetarianism and the Jain community is the largest vegetarian community in the world.
3.
rld

Page #49

JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13
THEORY OF KARMA :
Mahāvīra propagated the doctrine of Karma. He said that every event in the life of a man occurs due to the Karmas accumulated by him in the previous birth. Karma leads the soul to worldly bondage. As long as a man is associated with Karma, he cannot get liberation. The most important achievement of Lord Mahāvīra in the spiritual field was the establishment of Karma in place of the creator God. He stressed the importance of self efforts and purity of conduct in place of devotion to God.
He said: “सुचिण्णा कम्मा सुचिण्णफला भवन्ति । दुचिण्णा कम्मा दुचिण्णफला भवन्ति ।।"
i.e. auspicious Karmas bring beneficial rusults and evil Karmas bring harmful results.
THE FOUR PASSIONS :
Lord Mahāvīra said: The four passions -- anger, pride, deceit and greed, result in individual and collective violence in thought, word and deed. They are the deadliest enemies of man and cause tensions and strifes in society. Anger spoils good relations, pride destroys humility, deceit destroys amity and greed destroys everything. We should conquer anger by forgiveness, pride by humility, deceit by straight-forwardness and greed by contentment.
Mahāvīra said that four things are very difficult to obtain for any living being -- human birth, listening to the holy scriptures, to have faith in them and the endeavour to practice self-restraint.
CONQUEST OF SELF:
Mahāvīra emphasized the uniqueness of the knowledge relating to the ātman. In Ācāranga Sūtra, this spiritual knowledge has been explained by which a man can swim across the ocean of birth and death and which enables him to gain immortality. He said, “Victory

Page #50

Dulicand Jain: Jainism and its Relevance to the Modern
51
over one's self (ātmā) is greater than conquering thousands and thousands of enemies in the battle-field".
He also emphasized the four values for householders which can lead them to success on the spiritual path, They are
1. Dana or Charity: A house holder should give at least 6% of his profits in charity.
Sheel a means right conduct; his conduct should be
2. exemplary.
3. Tapa means austerities. These are required for self-control
and
4.
Bhavana means reflections. The twelve fold thought process should be pure.
ANEKANTAVĀD OR MANY FOLDEDNESS OF TRUTH.
This is a very important theory of many angles of truth called Anekantavāda. This is a comprehensive Jaina doctrine postulating that truth is manifold and any particular thing can be viewed from manifold aspects. This strengthens the autonomy of thought of every individual. This doctrine tries to find out the unity out of the diverse points of view and admits that there is an element of truth in all thoughts which are but different approaches to the problems from different angles of view.
ECOLOGY:
Jainism had given utmost importance for protecting environment and ecology. Acārya Umāswāmi has given a beautiful Sūtra in "Tattvärtha Sutra" which postulates.
“परस्परोपग्रहो जीवानाम्”
i.e., all living creatures render help to each other. They cannot live independently of each other. They have to share their pleasures and pains together. Animals, plants, vegetables and environment are all helpful to human beings. All the agencies of nature like lakes, rivers, mountains etc. must be protected and preserved. Tree cuttings,

Page #51

52
JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13
pollution of rivers and oceans and needless unplanned excavation of earth should be restrained.
Jainism which lays great stress on observing the vows of truth, non-violence and non-possession can definitely bring peace in the world and solve the problems of inequality, tension, war, mal-nutrition, hunger and terror and bring new light of hope for the future.
At the end, I will like to quote a beautiful quotation from the book “The family and the Nation" by Dr. A.P.J. Abdul Kalam and Ācārya Mahapragya:- "Wherever there in righteousness, there is beauty of character, wherever there is beauty of character, ther is harmony in the family, wherever there in harmony in the family there is order in the society and wherever there is order in the society, there is peace in the world”.

Page #52

53
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
4. Publisher's Name
Nationality and Address
: Quarterly : Satya Ranjan Banerjee : Indian : P-25 Kalakar Street,
Kolkata - 700 007. : Satya Ranjan Banerjee : Indian : P-25 Kalakar Street,
Kolkata - 700 007. : Satya Ranjan Banerjee : Indian : P-25 Kalakar Street,
Kolkata - 700 007
5. Editor's Name
Nationality and Address
6. Name and address of the owner:
Jain Bhawan P-25 Kalakar Street, Kolkata - 700 007
I, 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 2013

Page #53

54
JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY-JUNE 12-13
JAIN BHAWAN : ITS AIMS AND OBJECTS
Since the establishment of the Jain Bhawan in 1945 in the Burra Bazar area of Calcutta by eminent members of Jain Community, the Jain Bhawan has kept the stream of Jain philosophy and religion flowing steadily in eastern India for the last over fiftyeight years. The objectives of this institution are the following: 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.

Page #54

55
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 (ISSN 0021-4043) in English, Titthayara: (ISSN 2277-7865) in Hindi and Sramaņa: (ISSN 0975-8550) in Bengali. In 37 years of its publication, the Jain Journal has carved out a niche for itself in the field and has received universal acclaim. The Bengali journal Sramaņa, which is being published for thirty year, has become a prominent channel for the sbvgftr54pread of Jain philosophy in West Bengal. This is the only Journal in Bengali 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. The Jain Journal and Sramaņa 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

Page #55

JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13
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] Bangāl 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.

Page #56

57 -
JAIN BHAWAN PUBLICATIONS
P-25, Kalakar Street, Kolkata - 700 007
English:
2.
1. Bhagavati-Sütru - Text edited with English translation by K.C. Lalwani in 4 volumes ; Vol - I (satakas 1-2)
Price : Rs. 150.00 Vol - II (satakas 3-6)
150.00 Vol - III (satakas 7-8)
150.00 Vol - IV (satakas 9-11) ISBN: 978-81-922334-0-6
150.00 James Burges - The Temples of Satruñjaya, 1977, pp. x+82 with 45 plates
Price : Rs. 100.00 [ It is the glorification of the sacred mountain
Satrunjaya.] 3. P.C. Samsukha -- Essence of Jainism ISBN: 978-81-922334-4-4 translated by Ganesh Lalwani,
Price: Rs. 15.00 4. Ganesh Lalwani - Thus Sayeth Our Lord, Price: Rs. 50.00
ISBN: 978-81-922334-7-5 5. Verses from Cidananda translated by Ganesh Lalwani
Price: Rs. 15.00 6. Ganesh Lalwani - Jainthology ISBN: 978-81-922334-2-0 Price: Rs. 100.00 7. G. Lalwani and S. R. Banerjee- Weber's Sacred Literature of the Jains
ISBN: 978-81-922334-3-7 Price: Rs. 100.00 8. Prof. S. R. Banerjee - Jainism in Different States of India
ISBN: 978-81-922334-5-1 Price : Rs. 100.00 9. Prof. S. R. Banerjee - Introducing Jainism
Price: Rs. 30.00 ISBN: 978-81-922334-6-8 10. K.C.Lalwani - Sraman Bhagwan Mahavira Price: Rs. 25.00 11. Smt. Lata Bothra - The Harmony Within
Price: Rs. 100.00 12. Smt. Lata Bothra - From Vardhamana to Mahavira Price : Rs. 100.00 13. Smt. Lata Bothra- An Image of Antiquity
Price : Rs. 100.00
18
vira
Hindi:
40.00
20.00
1. Ganesh Lalwani - Atimukta (2nd edn) ISBN: 978-81-922334-1-3
translated by Shrimati Rajkumari Begani Price: Rs. 2. Ganesh Lalwani - Śraman Samskriti ki Kavita,
translated by Shrimati Rajkumari Begani Price : Rs. 3. Ganesh Lalwani - Nilāñjanā
translated by Shrimati Rajkumari Begani Price: Rs. 4. Ganesh Lalwani - Candana-Mürti,,
translated by Shrimati Rajkumari Begani Price: Rs. 5. Ganesh Lalwani - Vardhaman Mahāvir
Price: Rs. Ganesh Lalwani - Barsat ki Ek Rāt,
Price: Rs. Ganesh Lalwani - Pañcadasi
Price: Rs. 8. Rajkumari Begani - Yado ke Aine me,
Price: Rs.
30.00
50.00 60.00 45.00 100.00
30.00
7.

Page #57

JAIN JOURNAL : VOL-XLVII, NO. 1-IV. JULY.-JUNE 12-13
20.00
15.00
20.00
15.00
9. Prof. S. R. Banerjee - Prakrit Vyakarana Pravesikā Price: Rs. 10. Smt. Lata Bothra - Bhagavan Mahavira Aur Prajatantra
Price: Rs. 11. Smt. Lata Bothra - Sanskriti Ka Adi Shrot, Jain Dharm
Price: Rs. 12. Smt. Lata Bothra - Vardhamana Kaise Bane Mahāvir
Price: Rs. 13. Smt. Lata Bothra - Kesar Kvari Me Mahakta Jain Darshan
Price: Rs. 14. Smt. Lata Bothra - Bharut me Jain Dharma Price: Rs. 15. Smt. Lata Bothra - Aadinath Risabdav Aur Austapad Price : Rs.
ISBN: 978-81-922334-8-2 16. Smt. Lata Bothra - Austapad Yatra
Price: Rs. 17. Smt. Lata Bothra - Aatm Darsan
Price: Rs. 18. Smt. Lata Bothra - Varanbhumi Bengal
Price: Rs. ISBN: 978-81-922334-9-9
10.00 100.00 250.00
50.00 50,00 200.00
Bengali:
40.00 20.00
15.00
1. Ganesh Lalwani - Atimukta
Price: Rs. 2. Ganesh Lalwani - Śraman Sanskritir Kavitā Price: Rs. 3. Puran Chand Shymsukha - Bhagavān Mahāvira ()
Jainu Dharma.
Price: Rs. 4. Prof. Satya Ranjan BanerjeePraśnottare Jaina Dharma
Price: Rs. 5. Prof. Satya Ranjan BanerjeeMahāvir Kathāmrita
Price: Rs. 6. Dr. Jagat Ram BhattacharyaDasavaikālika sūtra
Price: Rs. 7. Sri Yudhisthir Majhi
Sarāk Sanskriti O Puruliar Purākirti Price : Rs. 8. Dr. Abhijit Battacharya - Aatmjayee
Price: Rs
20.00 20.00
25.00
20.00) 20.00.
Some Other Publications:
1.
2.
50.00
3.
Acharya Nanesh - Samatā Darshan O Vyavahār (Bengali)
Price: Rs. Shri Suyash Muniji - Jain Dharma (
Sasanavali (Bengali) Price: Rs. Shri Suyash Muniji - Sri Kalpasūtra (Bengali)
Edited by S.R. Banerjee Price : Rs. Shri Suyash Muniji - Aştāhnikā Vyākhyāna(Bengali)
Edited by S.R. Banerjee Price: Rs. Panch Pratikraman Sutrani.
Price: Rs.
100.00
4.
60.00
5,

Page #58
Registered with the Registrar of Newspapers for India Under No. R. N. 12121/66. Monsoon - 2012 to Summer April - 2013 मोह रहित मनुष्य दुःख मुक्त है। B JAIN PEWELLERS Since 1926 B.C. JAIN JEWELLERS PVT. LTD. 22, Camac Street, 3rd floor, Block-A, Kolkata - 700 017 Phone : 2283-6203/6204/0056 Fax: 2283-6643 Resi : 2358-6901,2359-5054