Jain Journal 2012 07

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

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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

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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

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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

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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 SYADVADA-SAPTABHANGINAYA Anupam Jash VIMANAS IN JAIN TEXTS -- A GLIMPSE OF AERONAUTICAL SCIENCES K. G. Sheshadri JAINISM AND ITS RELEVANCE TO THE MODERN SOCIETY Dulichand Jain

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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 dhyana (meditation) as a means to spiritual advancement and emancipation, According to Uttaradhyayanasutra, 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 dhyana (meditation or concentration) and kayotsarga 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-dhyana, which is the state of pure self-awareness or knower ship. Thus according to Jainism the emancipation can only be achieved by dhyana, which is also the seventh step of Yoga-system of patanjali. Thus we can say that the dhyana and yoga are the essential factors of Jaina religious practices. All the Jaina Tirthankaras images are also found in only meditative posture and not any other posture, which shows the importance of yoga and dhyana in Jainism. Here it is also to be noted that the ultimate 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.

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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 Tatiya 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 preksa meditation of muni Nathamalji, now Acarya Mahaprajnaji. 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 sadhana and Historical development of Jaina Meditation from Mahavira to Mahaprajna'written by two Jaina nuns under my guidence has also been published. I also written a work on Jaina Tantrika-Sadhana 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 Acarya 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.)

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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 sramanic culture of which Jainism, Buddhism, Ajivakas, Samkhya, Yoga as well as some other minor sramanic trends are the offspring. For this reason every Indian system of dhyana 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 sramanic culture of India. It is clear that while the Vedic tradition was engaged in performing the yajnas or scarifices, the sramanic 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, Samkhya-Yoga and Ajivaka along with some other minor sects. Though the Upanisadic trend of that period had tried to make a synthesis between the sramanic and Vedic traditations, yet it was mostly dominated by sramanic tradition. The Samkhya and Yoga systems may also be the result of this synthesis. But we must be aware of the fact that in them sramanic features are

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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 Sutrakrtanga, Antakrtadasanga and Rsibhasita'. I believe that vipassana and preksa 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 Rsabhadeva, 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 Acaranga and Rsibhasita, In Upadhanasnurta, the nineth chapter of Acaranga, we have the records of those yogic and the meditative practices, which were followed by Lord Mahavira himself, in which we find the trataka-method of meditation. In Sutrakrtanga's sixth chapter Preksa 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 preksa-(self-awareness)." In eighth chapter of Sutrakrtanga it is also mentioned that for the emancipation the ultimate means are the dhyana, yoga and titiksa (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 kayotsarga. In this second phase, which is known as cononical age, some common features can be seen between Patanjali's system and Jaina

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Sagarmal Jain: The Historical Development of Jaina-Joga-System yoga system. Patanjali's eight-fold yoga system has the following steps of Yogic practices--- 1. Yama (vows) 2. Niyama (supporting vows) 3. Asana (bodily postures) 4. Pranayama (controlling of respiration) 5. Pratyahara (controlling of sense organs) 6. Dharana (controlling of mental activities) 7. Dhyana (concertation of mind) and 8. Samadhi (equanimity of mind or ceasation of mind). In Jain canonical works we also find these eight limbs of Yogic Sadhana, but in some different names, Acarya Atmaramaji of Sthanakavasi Jaina sect has made a comparative study of these eight limbs of Patanjali's yoga system with Jaina system of sadhana in his book namely Jaina agamom mem astanga yoga. According to his comparative statements five yamas of Patanjali are also acceptable to Jainas in the name of five Mahavratas. The names of five mahavratas are also the same and one as in Patanjali's yoga-sutra. In Jaina canon these five mahavratas are : - 1. Ahimsa (Non-violence), 2. Satya (Truthfulness), 3. Asteya (Non-stealing), 4. Brahmacarya (Celebacy) and 5. Aparigraha (Non-possession). Patanjali in his Yoga-sutra also mentioned these five Yamas in the name of five mahavratas. 2. Niyama : The second step of yogic-sadhana is Niyama. In Patanjali's Yogasutra these five niyamas are prescribed as following1. sauca (piousness), 2. Santosa (satisfaction), 3. Tapas (penance), 4. Svadhyaya (study of the scriptures), and 5. isvara pranidhana (meditation of the nature of god or pure self). In Jain scriptures these five niyamas are also accepted in some different names. In Bhagawatisutra Lard Mahavira explains to Somila that my life style is of six types i.e. 1. Tapas, 2. Niyama, 3. Samyama, 4. Swadhyaya, 5. Dhyana and 6. Observance of essential duties with self awareness (Avasyaka).? In these, tapas and swadhyaya are mentioned in the same

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JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13 name whereas samtosa is in the name of samyama and Iswarapranidhana as dhyana. 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 sutra of Patanjali both accepts that these niyamas are the supporter of the yamas or mahavratas. We can also say that the twenty five bhavanas of five mahavratas or thirty two yoga samgraha of Jainism can also be considered as niyamas of Patanjali. 3. Asana : The third limb of yogic-sadhana of Patanjali is Asana (Bodily-postures). Many of these asanas are accepted in Jainism in the name of kayaklesatapa, the sixth kind of external tapas. In Jaina scriptures such as Bhagawati, Aupapatika and Dasasrutaskandha, we also find the names of various types of Asanas (bodily postures) 8. In Jaina scriptures it is also mentioned that Lord Mahavira attained the kevala jnana in goduhasana.9 4. Pranayama : The fourth limb of Patanjali's yoga system is pranayama. Regarding this limb i.e. Pranayama we do not find any clear instructions in Jaina-cononical works, only in the commentary of Avasyakasutra it is mentioned that one should observe, the meditation (Kayotsarga) of one thousand respirations at the occasion of yearly penitential retreat (pratikramana), In the same way five hundred respiration's meditation at fourth monthly penitential retreat (pratikramana), 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 anapana-sati of vipassana meditation of Buddhism and swasapreksa meditation of Acarya Mahaprajna of Jaina terapantha sect. I do not find any reference of Kumbhaka, puraka and recaka pranayama in early Jaina canonical texts, though in the later period Jaina Acarya Subhacandra and Hemacandra in their works, respectively Jnanarnava and Yogasastra mentioned the various types

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Sagarmal Jain: The Historical Development of Jaina-Joga-System 13 of pranayamas." 5. Pratyahara: The fifth limb of patanjali's Yogasutra is pratyahara, Pratyahara means to have the control over one's sense organs. This limb has been widely discussed in Jaina canon in the name of Pratisamlinata 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 Uttaradhyayanasutra discusses it in detail, regarding this limb we can have many references in various Jaina canonical works. 6. Dharana: The sixth, seventh and eighth limbs of Patanjali's Yoga system are respectively Dharana, Dhyana and Samadhi. Though in the works of Jaina logic, the fourth kind of matijnana is known as dharana. But the concept of dharana or retention in Jaina logic is some how different form Patanjali's yoga systems. In Patanjali's yoga system dharana means the concentration of mind. While in Jainism dharana means retention of the experience. The patanjali's concept of dharana is some how similar to the Jaina concept of dhyana. 7. Dhyana: In Jaina tradition dhyana, 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 dhyana i.e. (1) Arta-dhyana 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-dhyana-in sukla-dhyana 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.

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14 JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13 In Jainism Patanjali's three internal limbs of yoga, such as dharana, dhyana and samadhi are attached to Jaina concept of meditation. Dharana and dhyana may be summed up in various stages of dharma-dhyana and samadhi in sukla-dhyana. In other way we can also sum up patanjali's dharana and dhyana into Jaina concept of dhyana and samadhi into Jain concept of kayatsarga. Here one should know that in Patanjali's yoga system dharana, dhyana and samadhi, these three are considered as internal limbs of yogic sadhana and being them internal limbs, they are not independent from each other. But they have some connective link such as without dharana, dhyana is not possible and without dhyana, samadhi is not possible. Though in this canonical age meditation along with some other limbs of Astanga Yoga were in practice in Jainism, but in this age Jaina-sadhana 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 Umaswati and some other Jaina Acaryas 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, Unana-yoga and Karma yoga, while in Buddhism as sila, samadhi and Prajna. We can compare right knowledge with Jnana-yoga of Gita and Prajna of Buddhism. Similarly right faith with Bhakti-yoga of Gita and samyak samadhi of Buddhism and right conduct with Karma yoga of Gita 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

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Sagarmal Jain: The Historical Development of Jaina-Joga-System 15 summed up in the practice of Samayika or Samatva-yoga. For Jainas Samatva-yoga is the excellent blend of the right-faith, right knowledge and right conduct. The Uttaradhyayanasutra mentions; nadamsanissa nanam, nanena vina na hunti ceranaguna. Agunissa natthi mokkho, natthi amokkhassa nivbyanam (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: Samayika 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. Prakrta term Samaiya 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. Acarya Kundakunda also used the term samahi (samadhi), in the sense of samayika where it means a tensionless state of conciousness or state of self-absorption. In general sense the word samayika 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 Avasyakaniryukti, it is mentioned that the samayika is nothing but one's own self in its pure form. Thus, form transcendental point of view, samayika 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 samayika. According to

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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 samayika's. In Anuyogadvarasutra, Avasyakaniryukti and Kudakunda's Niyamasara, samayika 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 samayika? This practice of equanimity is equated with religion itself. In Acaranga, 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. Gita 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 sadhana has been built on the foundation of samayika i.e. the practice for equanimity. All the religious tenets are made for it. Acarya Haribhadra maintains that one who observes the equanimity of-samabhava will surely attain the emancipation, whether he is Bauddha or the follower of any other religion20. It is said in Jaina religious text Uttaradhyayanasutra 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

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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. Acarya 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 (Niyamasara 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 sramanic 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, Samkhya and Yoga etc. In this period we do find various similarities in Jaina

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18 JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13 yoga system with that of Buddhism and Patanjali, pt. Sukhalalji in his introduction of Tattvarthasutra 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 sramanic tradition. In the later times, particularly in the sutra-age we do find some common features in Patanjali's Yogasutra and Umaswati's Tattvarthsutra, 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 Tattvarthsutra has given 21 common points of conceptual similarity between Tattvarthasutra and yoga-darsana, 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 Dhyana-sataka of Jinabhadra the meditation was considered of four kinds i.e. artadhyana, raudra-dhyana, dharma-dhyana and sukladhyana. In these four types of meditations first two i.e. the arta-dhyana and raudradhyana were considered as the cause of bondage and the last two i.e. the dharma-dhyana and sukla-dhyana 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

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Sagarmal Jain: The Historical Development of Jaina-Joga-System 19 and Bhagavad Gita in particular. But we can not say that Jainism has borrowed it from Hinduism, because it was propounded in Acaranga which is an earlier work from Bhagavad Gita. 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 (Mahavratas), 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.) Dhayana-sataka. This work is fully devoted to Jaina way of meditation and totaly based on Jaina-cononical works such as sthananga and some others. Sthananga deals with four kinds of dhyanas and their sub classes along with (i) their objects (ii) their sign (laksana), (iii) their conditions (alambana), (iv) their reflextions (bhavana). 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 dhyanas in short, and last two auspicious-dhyanas in detail, because according to him the first two dhyana 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-sadhana. After Jinabhadragani, Haribhadra was the first Jaina acarya 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

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JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13 on Jaina-yoga, namely Yogavimsika. Yogasataka, Yogabindu and Yogadystisammuccaya. It is the acarya 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 yogavinsika, he explained the five kinds of yoga-(1) practice of properposture (sthana-yoga); (2) correct uttarence of sound (urnayoga); (3) proper understanding of the meaning of canonical works (artha); and (4) concentration of mind on a particular object such as Jaina image etc. (alambana) and (5) concentration of thoughts on abstract qualities of Jaina or Self (analambana), this fifth stage may also be considered as thoughtless state of the self (nirvikalpadasa)26. Among these five kinds of yoga, first two constitute the external aspect of yoga-sadhana and last three internal aspect of yoga-sadhana. In other words first two are karma-yoga and last three are jnana-yoga. Haribhadra in his another work Yoga-bindu describes another five kinds of yoga such as (1) spiritual vision (Adhyatma-yoga); (2) contemplation (Bhavana-yoga); (3) meditation (Dhyana - yoga); (4) mental equaminity (Samata-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 (Iccha-yoga), (2) the follow up of scriptual orders (sastra-yoga) and (3) development of one's spiritual powers and annihilation of spiritual inertia (Samarthya-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,

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Sagarmal Jain: The Historical Development of Jaina-Joga-System because these three jewels are considered in Jainism as a moksa marga 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 Kularnava 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 Acaryas namely Subhacandra (11th century) and Hemacandra (12th century) who's contribution in the field of Jaina yoga is rearkable. Subhacandra belongs to Digambara Jaina tradition and his famous yoga work is known as Jnanarnava, while Hemacandra belongs to Swetambara Jaina tradition and his notable work is known as Yogasastra. For yogic sadhana subhacandra percribes the fourfold virtues of maitri (friendship with all beings), pramoda (appreciation of the merits of others). Karuna (sympathy towards the needy persons) and Madhyastha (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-sutra of Patanjali. Secondly while discussing the dharmadhyana he mentions four types of it such as Pindastha, Padastha Rupastha and Rupatita, along with five types of dharanas i.e. parthivi, agneyi, vayavi (svasana), varuni and tattvarupavati of the pindastha dhyana. Here it to be noted these four types of dhyanas and five types of dharanas were only available in Buddhist and Hindu tantric literature and not in early Jaina- literature. After subhacandra, the other important figure of Jaina yoga is Hemacandra. Though Hemacandra in his Yogasastra 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 pindastha, padastha, rupastha and rupatita

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JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13. dhyana along with above mentioned dharanas. But in this regard scholors are of the opinion that he borrowed these ideas from subhacandra's Inanarnava which is an earlier work of his Yogasastra30 In short these types of dhyana and dharana, first subhacandra 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 sadhana on Jaina yoga easily can be seen. The impact of other yoga system on Jainism in this period : The Dhyana-sataka, 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-sadhana 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 Yogavasistha we find the three stages of yoga-sadhana- (1) total devotion, (2) mental peace and (3) total ceasation of the activities of mind and body. Haribhadra in his yogadisti-samuccaya also mentioned three yogas i.e. (1) Iccha-yoga (2) Sastra-yoga and (3) Samarthya-yoga on the basis of three jewels of Jainism. In which Iccha-yoga is similar to total devotion and Samarthya-yoga to the other two states of Yogavasisthya such as mental peace and ceasation of the activities of mind and body. In Yoga-bindu Haribhadra mentions five types of yoga- (1) adhyatma-yoga i.e. spiritualism (2) bhavanayoga (equanimity of mind) dhyana-yoga(meditation) (4) samata-yoga (equanimity of mind) and (5) vrattisamksaya-yoga (ceasation of all

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Sagarmal Jain: The Historical Development of Jaina-Joga-System 23 activities of mind, body and speech). In these five types of yogas the adhyatma-yoga was accepted in other yoga systems as maha-yoga. The concepts of bhavana (contemplation) and dhyana are also present in Hindu yoga system. The samata-yoga (equanimity) and vrattisamksaya-yoga (ceasation of the activities), as we have already seen these both are presented in Yogavasisthya as well as in laya-yoga. In his Yoga vimsika, Haribhadra mentions four types of yogas-- (1) asana- (body-posture), (2) urna(recitation of mantras), (3) alambana and (4) analambana. The concept of usana is also present in patanjali's Yoga-sutra, Similarly urna is accepted in Hindu-yoga system as mantra-yoga or japa-yoga, simlarly alambana as bhakti-yoga and analambana as laya-yoga. In the same way Haribhadra's eight yoga drstis are also arranged on the basis of eight yoga limbs of patanjali. 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 rupatita dhyanas along with their parthivi agneya vayavi and varuni dharana as well as various types of pranayamas are concerned they came in Jaina works such as Jnanarnava of Subhacandra and Yogasastra 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 Jnanarnava and Hemacandra in his Yoga-sastra also deals with the eight limbs of Patanjali's Yogasutra in detail and so we must accept that these two acaryas are mostly influenced by patanjali's Yoga-sutra and other Hindu tantric works, such as Gherandasamhita, Kularnave 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

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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-sadhana instead of emancipation, became the worldly achievements. Thus spiritual goal of yoga sadhana 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 sadhana have been written by the Jaina-acaryas. 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 Yasovijaya (17th century). He wrote the commentaries on the yoga works of Haribhadra along with some original yoga works such as Adhyatmasara, Jnanasara, Adhyatmophisad. Not only this Yasovijaya has also written a commentary on the Yoga-sutra of Patanjali. Similarly other spiritual Jaina thinker of this age was Anandaghana, who also revived the Jaina spirituality and Yoga-sadhana through his Padas and songs written in praise of 24 Tirtharkaras. The works of Yasovijaya and Anandaghana are fully influenced by Haribhadra, yet some impact of Patanjali's, Raja-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 satcakra-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

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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. Goyanaka return to India from Burma and revived the old Vipassana meditation of Buddhism in India, which was in early times also practiced in Jainism. Acarya Mahaprajna of terapanth Jaina sect for the first time learned it from Goyanakaji and on basis of his own knowledge of Jaina canon and Patanjali's Yoga-sutra rearranged this method of meditation in the name of Preksa-dhyana. preksa meditation is the dominating feature of Jaina-yoga of our age. Though some other Acaryas of different Jaina sects tried to evolve their own method of meditation and yoga, but in them nothing is new, except a blend of Preksa and Vipassana. Here it is to be noted that Preksa meditation of our age is also a blend of Vipassana of Buddhism and Patanjali's Astanga-yoga and Hatthyoga with some modern psychological and physiological studies. But here we must be aware of the fact that the names of Vipassana and preksa (peha) are mentioned in Acaranga etc. only one thing that their methodology is missing in them. But these were in practice upto curniperiod i.e. 7th century. In Hemacandra's Yoga-sastra we also have a hunt regarding sarira-preksa. To summarize the present essay we can say that in the first phase, i.e. before Mahavira, of Jaina yoga and meditational methods was in voque, but we could not defferentiate it from the early sramanic trends, due to the absense of literary and other evidences in the second phase i.e. the Jaina canonical period except the pranayama the other seven limbs of Patanjali's Yoga-sutra were also be practised in Jainism by Jaina monks and nuns, but we have not any right to say that whether the Patanjali has borrowed it from Jainas ore se sramanic traditions or Jainas and other sramanic traditions borrowed it from Patanjali. In my opinion both have borrowed it from common Indian sramanic tradition, of which they are the branches. In the third and fourth phase

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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 Astanga-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 Samayika-patha of Acarya Amitagati- Sattvesu maitrim gunisu pramodam Kilistesu Jivesu Krpaparatvam Madhyasthabhavam Viparita vrttau 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. Sutrakrtanga-3/62 Sthananga-10.113. Rsibhasita, Chapter-23 (A) (B) (C) 4. Acaranga-9/5 Sutrakrtanga-6/13, 6/17 6. Sutrakrtanga-8/27 5.

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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 Dasasrutaskandha-6/3 Pajjosavanakappo (Ladnun)-81 Avasvakacurni- () (A) (B) Uttaradhyayana-32/21-106 Jnanarnya, Sarga 37-40 Yogasastra-7/8-9 (a) (b) Yogasastra (Hemchandra) 12/5 Jaina, Baudha, Aura, Gita ke Acaradarsanom ka Tulanatmaka AdhyayanSagarmal Jain-Vol II page 1. Avasyakaniryakti-1048. Avasyakaniryakti-1046. Niyamasara-122, 155, 133. (a) (b) Anuyogadvarasutra-Gatha 127-128. Avasyaka Niryukti - 797-800. (c) Gita 2/48. Samatvamaradhanam Acyutasya-- Bhagavat. Lokatattva Nirnaya (Haribhadra) 1-2 Tattvarthasutra-Introduction in Hindi (Pt. Sukhalalji) page 55. Tattvarthasutra-Introduction in Hindi (Pt. Sukhalalji) page 55. Dhyana sataka 1-5 and 100-105. Tattvarthasutra 6/1-3. Yoga sataka-2 Yogavimsika-1 Yogavimsika-2 Yogabindo-31. 26. 27. 28. 29. 30. Jnanarnava Sarga 37-40. 31. Yoga-sastra 7/8-9. 32. Studies in Jaina Philosophy (N.M. Tatia) page 290. 27 Yogadrstisamuccaya-2. Jnanaraava-27/4-15.

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JAINA LOGIC OF SYADVADA-SAPTABHANGINAYA Anupam Jash* Anekantavada 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 pramana. As a result various types of pramana are found in the Jaina philosophy so that all dimensions of reality can be know. Not only pramana, the Jaina philosophers also speak of other two epistemological categories -- durnaya or durniti and naya. According to them, we can know an object in these ways through durnaya, naya and pramana, 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 pramana or valid judgment (syat sat) (sadeva sat syat saditi tridhartho miyate durnitinayapramane'). Every naya in order to become pramana must be qualified by Syat is said to be the symbol of truth ('syatkarah satyalancchanah'-- Samantabhadra's Aptamimamsa, 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 syadvada. Samantabhadra in his book Aptamimamsa said, "tattvajnanampramanam te yugapat sarvabhasanas/kramabhavi ca - * Assistant Professor of Philosophy, Bankura Christian College, W.B.

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Anupam Jash: Jaina Logic of Syadvada-Saptabhanginaya :29 yaj-jnanam syadvada-naya-samskytan"}. i.e., the knowledge of realities and pramana 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 Syadvada purifies our knowledge by stating our approach to the knowledge of reality gradually or in succession. Professor Bhagchandra Jain rightly observes that, syadvada 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. Syadvada 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 'Syat' in Syadvada : Professor John M Koller remarks, the uniqueness of the Jaina approach to an epistemological middle way lies in its use of the 'syat' particle in predication. Indecd, for this uniqueness the sevenfold predication is called syadvada'. Now the question is, what does the word 'syat' mean? In ordinary Sanskrit usage, 'syat', is the form of the verbal root 'as' meaning 'exist, 'Syat' 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 'syat' is an indeclinable particle (nipata), Jeffery D Longo says. Bimal Krishna Matilal, in his article 'Saptabhangi', says, "the uniqueness of the Jaina formula lies in its use of the 'syat' particle in the predication. That is why the sevenfold predication (saptabhanginaya) of the Jainas is sometimes called Syadvada'. Mattilal again says, etymologically, syat'is derived from the root 'as' + potential /optative third form, singular. Bhattoji Dikshita explained the optative suffix, lin, in one context, as expressing probability

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3 JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13 (sambhavana). Thus under Panini Sutra 1.4.96, in the example 'sarpiso pi syat', the 'syat'is explained as 'a chance of'. But the Jaina 'syat'is even different from this use of 'syat'in the sense of probability. In the Jaina use 'syat' means a "conditional yes'. It is like saying, "in a certain sense, yes". It amounts to a conditional approval. The particle syat', in fact, acts as an operator on the sentence in which it is used. It turns a categorical ('A is B') into a conditional (`If p then A is B'). Samantabhadra in his book Aptamimamsa has commented upon the meaning of 'syat' as follows: "vakyesvanekanta-dyoti gamyam prati-visesakah, syannipatortha-yogitvat tava kevalinamapi", i.e., 'when the particle 'syat'is used in a sentence, it indicates, in connection with other meaning, non-onesidedness; it qualifies (since it is a particles=nipata) the meaning (of the sentence concerned)''. In the next verse (V.104), Samantabhadra notes that syat 'is ordinarily equal to such expression as 'kincit or 'kathancit' ('syadvadah sarvathaikanta-ryagat kisvittachidvidhih, saptabhanga-nayapekso heyadeya-viseses")?0. But even these terms, 'kincit' or 'kathancit', 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 'syat' in a sentence modifies the acceptance or rejection of the proposition expressed by the sentence". Acaryya vimaladasa also says that, "syacchabdah kathancidarthak" i.e., the word syat' means 'in some way' or 'somehow'12. Acaryya Hemacandra says that the use of the word 'syat' implies the expression of anekanta attitude '3. Vimaladasa also says in this same line in his book Saptabhangi Tarangini that. "syatsabdasya ca anekantavidhivicaradisu bahusvarthesu sambhavatsu iha vivaksavasadanekantarthou 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 'syat'has been chosen as non-absolutism here under the pressure of expressions. According to Akalamkadeva, the function of the syat' is two-fold, in giving emphasis on the validity of anekanta

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Anupam Jash: Jaina Logic of Syadvada-Saptabhanginaya 31 (samyakanekanta) and the validity and rightness of expression of one point of view (samyak ekanta). Syadvada and Saptabhangi : Syadvada 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. Mallisena 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 syadvada' is taken as synonymous with the word 'saptabhangi' (seven-fold predication)20. But it is a controversial issue. But there is a relation between syadvada and saptabhangi. Devendra Muni Shastri says this relation between the syadvada and saptabhangi as the relation of pervasive and pervading characteristics. He says, 'syadvada is pervasive while saptabhangi is pervading. Syadvada, when expressed in definite predication, becomes saptabhangi. But saptabhangi, may be considered to be a form of syadvada or it may not be. Naya is not to be identified with syadvada, 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 syadvada doctrines11. Jaina saptabhangi: Jaina saptabhangi is a system of predications, seven in all, that can be employed to describe an entity to some predicate. Acaryya

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32 JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13 Akalamka Bhatta in his Nyaya-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, acaryya Hemacandra in his book AnyayogaVyavaccheda-Dvatrimsika says, "aparyayam vastu samasyamanamdravyametacca vivicyamana / adesabhedodinasaptabhangamdidrsastamvudharupavedyamll"24 Mallisena Suri in his book Syadavada Manjari explain this verse thus -- saptabhangi is defined as a statement (vacanavinyasa) in seven different ways -- to be mentioned hereafter -- of affirmation and negation, with the use of the word 'syat', singly and jointly without inconsistence such as that arising from conflict with pratyaksa, as the result of inquiry each of the different predicates of thing such as sattva (existence) etc2. These seven predications, according to Syadvada Manjari of Mallisena Suri are: 1. Syadastaiva sarvam iti vidhikalpanaya prathamobhangah : Statement of affirmation made singly. 2. Syadastaiva sarvam iti nisedhakalpanaya dvitiyah : Statement of negation made singly. 3. Syadastaiva sarvam iti kramato vidhinisedhakalpanaya tritiyah : 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 (kramatah) 4. Syadavaktavayam iti yugapad vidhinisedhakalpanaya

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Anupam Jash: Jaina Logic of Syadvada-Saptabhanginaya 33 caturtheh : 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. Syadastaiva sarvam iti pancamah : 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. Syadastaiva sarvam iti nisedhakalpanaya yugapad vidhinisedhakalpanaya ca sasshah : 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. Syadastaiva syannastaiva syadavaktaviumeveti iti kramato vidhinisedhakalpanaya yugapad vidhinisedhakalpanaya ca saptamah : 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. Syat, a is F. 2. Syat, a is not- F. 3. Syat, a is F; Syat, a is not- F. 4. Syat, a is avaktavya (indescribable or inexpressible). 5. Syat, a is F; Syat, a is avaktavya. 6. Syat, a is not- F, Syat, a is avaktavya. 7. Syat, a is F; Syat, a is not- F, Syat, a is avaktavya.

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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 Syadvada Manjari that, ...pratiparyam vastuni anantam api saptabhanginam 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 'syat' particle to the proposition and you have captured the truth' 29. 6 To indicate the basis of mentioning these seven predication acaryya Hemacandra in his book Anyayoga-VyavacchedaDvatrimsika says, "anantadharmakameva tattvamatoanyatha sattvamsupapadam "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 Syadvada Manjari 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 syadvada 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

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Anupam Jash: Jaina Logic of Syadvada-Saptabhanginaya 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,

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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 jnana or experience (kevala jnana), which is available only to the tirthankaras. 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 : Acaryya Hemacandra's Anyayoga-Vyavachedika-Dvatrissika, Verse 28. Shah, Nagin J. Samantabhadra's Apta-mimamsa Critique of an authority, Sanskrit-Sanskriti Granthamala, Ahmedabad, 1999, verse, 112, p. 94. Shah, Nagin J. Samantabhadra's Apta-mimamsa Critique of an authority, Sanskrit-Sanskriti Granthamala, Ahmedabad, 1999, verse, 101, p. 87-88 Jain, Bhagchandra, Jainism in Buddhist Litreature, Alok Prakashan, Nagpur, 4.

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Anupam Jash: Jaina Logic of Syadvada-Saptabhanginaya 37 . 1922, p. 50. Koller, John. M. Syadvada as the Epistemological Key to the Jaina Middle Way Metaphysics of Anekantavada, 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 Apta-mimamsa of Acarya 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, Apta-mimamsa of Acarya Samantobhadra, Bharatiya Jnanpith, 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 dasa's Saptabhangi Tarangini, ed. by S. C. Jain, Bharatiya Jnanapith, Delhi, 2008, p. 99. Syadvadamanjari, karika 25. ed. by Dhruva, A.B., Akshya Prakashan, Delhi, 2005, p. 244.49. Vimala dasa's Saptabhangi, ed. by S. C. Jain, Bharatiya Jnapith, Delhi, 2008, p. 49. Jain, S.C. Vimala dasa's Saptabhangi, Bharatiya Jnanapith, 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. Syadvada as the Epistemological Key to the Jaina Middle Way Metaphysics of Anekantavada, in Philosophy East and West, Vol. 50, No. 3, July 2000, p. 400.

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38 JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13 21. The term 'bhanga' means a 'sentence' (vakya). Vimala Dasa in his Saptabhangitarangini say, '...bhanganam vakyanam...' (see Saptabhangitarangini, p. 16.10). Shastri, Devendra Muni, A Source Book in Jaina Philosophy, Sri Tarakguru Jain Granthalaya, Udaipur, 1983. p. 284. 'dravya-paryaya-samanya-visesa-pravibhagatah / syad-vidhipratisedhabhyam-sapta-bhangi-pravartatell' V.3.66, Nyaya-Viniscaya of Acaryya 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-Vyavaccheda-Dvatrimsika of Hemacandra, verse. 23, in A. B. Dhruva (ed.) Syadvada Manjari of Mallisena, Akshya Prakashan, Delhi, 2005, p. 138. Dhruva, A. B. (ed.) Syadvada Manjari of Mallisena, Akshya Prakashan, Delhi, 2009, p. 244. Dhruva, A. B. (ed). Syadvada Manjari of Mallisena, 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 Mallisena, Akshya Prakashan, Delhi, 2005, p. 145. 7. Matilal, Bimal Krishna. The Central Philosophy of Jainism: Anekantavada, L.D. Instute of Indology, Ahmedabad, 1981, p. 3. 31. Anyayoga-Vyavaccheda-Dvatrimsika of Hemacandra, verse. 22, in Dhruva, A.B. (ed). Syadvada Manjari of Mallisena Akshya Prakashan, Delhi, 2005, p. 235. Dhruva, A. B. (ed). Syadvada Manjari of Mallisena, Akshya Prakashan, Delhi, 2005, p. 239. Dhruva, A. B. (ed). Syadvada Manjari of Mallisena, 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.

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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 Brahmana? [1.173), Satapatha Brahmana, Post Vedic texts like the Epics - Valmiki Ramayana} [3.35.6-7], [3.47.6], [4.48.25-37], [4.121.10-30) and Vyasa's Mahabharata" 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 Puranas, Bhoja's Samarangana Sutradhara, Tamil text Jivaka Cintamani mention about aerial vechicles. Maharsi Bharadvaja's Vaimanikasastra classifies Vimanas broadly into Divya (celestial) and Manusa (artificial). These are further classified into two types those driven by solar energy [Amsuvahavargam) and those driven by smoke or steam [Dhumayanavargam). 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 Upangas, Chedasutras, Mulasutras and Culikasutra with their commentaries. Of these, the Agamas speak of several instances in the lives of Teertharkaras associated with aerial vehicles. The Rayapaseniya Sutra records an instance wherein God Suryabha got a Vimana prepared to go to earth to meet Bhawan Mahavir at Amalkappa, * IIsc, Proj. Asst., Bangalore.

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JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.- JUNE 12-13 Bhagwan Neminath was born as a God in Aparajit Vimana and later born as son of Sivadevi. The Trisasthiealaka Purushacharita' gives a description of a Vimana in which Prahasit and Pavananjai flew to their rest house in Manasasarovara, Elsewhere, it speaks of a Vidhyadhara king Citrabhanu's son namely Pratisurya 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 Vidhyadhara named Agnighosh passing in an aerial Vimana got attracted to Queen Sutara and kidnapped her. The Jnatasutra 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 Sutra8 mentions that a Vidyadhara Maniprabha picked Mahasati Madanarekha 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 Vidyadhara 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 Dhanapala mention about the Vymanika God Jvalanaprabha. The text also gives descriptions of flying Vidhyadhara Munis and elephants. Elsewhere, the text mention about the aeroplane of Gandharvaka. The Sudarsanacarita of Vidyanandi deals with Vimanas in 11th chapter. The Padmananda Mahakavya lo of Amaracandra Suri has exquisite description of Vimanas. In 7th Act (446-448] it states-- Vimanam vyomni vismare jalakam palakam calat /

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K. G. Sheshadri : Vimanas in Jain Texts- A Glimpse of Aeronautical Sciences Hi parsvasphuradvimaneksa spharitaksamivababhau // It states that Lord Indra ordered Palaka to construct a Vimana 105 yojanas high, 1 lakh yojanas wide adored with flag an so on. pancayojanasatyuccam laksayojanavistytam / arhajjanmamahapritya dhvajairnstyadbhujairiva // palakam nam sakrajna palakah palakah ksanat / vimanavidyamana pratimanmayam vyaghat // Then follows the description of the Vimana as follows [VII. 450-460). tasam puro dadhau ratna mayim tattoranatrayim / vimanasaudha bhavana dhikaraya dhanustrayim // sphurjadvajrakaronnidram vimananam tadindravat / gavaksaprakarah reje laksyacaksuh param param // gavaksaistadvibho rupanakyte kila / sahasranetrasamharsa vasannnetrasamuhabhrt // samavrttadhara ratna sasya tasyantra dhara/ babhau saudharmakalporih mukurakaradharini // vicitraratnabhitinan ratnovyasca mahascayah/ reje tatrendrakodanda jananadravyapindavat // tanmadhye vividahaih ratnairnimitto nirmametamam/. svarvimananan ksayam preksamandapah // tadgarbhe darbhamanikya samslista pishika'subhat/ dhrraga svarga svargadhisa sevahevakatah kila // viskambha" lyamyoresam vyarajistatayojana/ caturyojanapindendra laksmikhelanasailavat // kalyanakaranairindra sukstairiva nirmalaih/ nirmitam manibhistasya madhye simhasanam mahat // .. It states that it was decorated with gems, with 3 arches (toranas)

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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]. simhasanamidam sritva vayusridesadiksviha / bhadrasananyasobhanta samanikadivaukasam // tavatti caturasiti sahasrapramitisprsm/ asta mukhyastadevinam purvasyamasanani tu // bhadrasananyabhyantara sabhyanam tridivaukasaam/ dvadasasan sahasrani sritanyagnidisam punas // daksinasyam disi svarga sadam madhyasadah sadam / asanani susubhire sahasrani caturdasa // asanani tu daksinapascimayam disi kramat / sodasasan sahasrani bahyaparsaddivaukasam // asananyadyutan sapta nikanayakanakinam / svarlaksmitilakaniva pascimasasritani tu // pratyasam caturasiti sahasranyatmaraksinam/ parito' pyasananindu dhisnyaniva dhruvam babhuh // vimanendrasya tasyanyai rvimanairarpitam jitaih / sampidya svamaho dande ratnasanataticchalat // 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). natadgandharvanatyadani kodyadvaditranihsvanaih/ vimanadabhragarbhesu sammurcchadbhih pratisvanaih//.

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* K.G. Sheshadri : Vimanas in Jain Texts- A Glimpse of Aeronautical Sciences " 43 sakalairapyekakalam sammilyollasitam kila cacala palaka nama vimanam vasavecchayaa // dvatrimsallaksasankhyanairvimanaih parivestitam / tiryanmargena saudharmottarato'pyuttatara 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 Vimana and diminishing its size are also given in the text (VII.548). tato'rvaka kraman dvipa'bdhin vimanam tanmuhurlaghu / sakrascakre gunasthana niva caritravan bhavam // Likewise, the Jayodaya Mahakavyaml of Bhuramalji Sastri describes Akasagamini Vidya and Vimanas of Vidyadharas. The Jain Epic 'Paumacariyam'12 of Vimalasuri, based on Ramayana also has several references to Vimanas. Ravana took flights in Puspaka Vimana [8.128]. Rama came to Ayodhya in a Vimana [79.1]. The Krauncavimana of Srikantha indicates that they had Vimanas of different shapes. [6.53]. The 10th c. A.D. Tamil work 'Nilakeci' mentions Vaimanikar 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 Nantattan fighting his enemies in his chariot flying in the sky (vv.793796) is depicted. When Chaccanttan, a king has to face war against Kattiyankaran he tries to send Vicayai, his queen in a Vimana. 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 Bharadvaja's Vaimanikasastra 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

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44 mentioned below. Similar to the Vaimanikasastra 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 Sayanacarya Bhasya, 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.), Sri Valmiki Ramayanam, With commentaries-Tilaka of Rama, Ramayana Siromani of Sivasahaya and Bhusana of Govindaraja, Parimal Publications, New Delhi, 1991. Sriman Mahabharata, With commentary of Caturdhara Nilakantha Tika, Namanukaramanika 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, Maharsi Bharadvaja's Vaimanika Sastram with Bodhananda Bhasya, Mysore, 1973. Rajaprasniyasutram, With Hindi translation, Sri Agamaprakasana-Samiti, Byavara, Rajasthan, 1982. Lalwani, Ganesh, Begani, Rajkumari, Trisasthislakapurusacaritam, Prakrit Bharathi Academy, Jaipur, 1989. Charpentier, Jarl, Uttaradhyayana Sutra, Ajay Book Service, New Delhi, Also Edition from Prakrit Bharati academy, Jaipur.

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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., 'Paumacariyam '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.

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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 Mahavira was the founder of Jainism. But this is not true. Mahavira 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 Tirtharkaras or fordmakers. Jainism has 24 such fordmakers and Mahavira was the 24th one. Lord Rsabhdeva 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.

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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 Mahavira 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 A 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

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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. Mahavira 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, Acarya Amitagati, a great Jaina monk suggested four important values to be adopted in life of every individual. He described them in the following verse: "satveSu maitrI, guNiSu pramodaM, kliSTeSu jIveSu kRpAparatvam / mAdhyastha bhAvaM viparIta vRttau, sadA mamAtmA viddhAtu deva / / " 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: Mahavira 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. Chandanbala, a great female ascetic was the head of the nuns, whose number was 36000. Harikesh muni, who was a chandala, by caste became a great monk. Mahavira said, "samayAe samaNo hoi, baMbhacereNa bNbhnno| 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.

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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 purusartha i.e. Dharma, Artha, Kama and Moksa. Dharma should be reflected in our day to day life. Dharma is way of life. Artha means economic values. Kama means enjoyment of sensual pleasure and Moksa means emancipation or Liberation. Mahavira 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. Mahavira said about the duties of the wife as under: bhAriyA dhammasahAiyA, dhmmviijjiyaa| dhammANurAgarattA, samasuhadukkha sahAiyA / / 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 : Mahavira 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

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JAIN JOURNAL: VOL-XLVII, NO. 1-IV JULY.-JUNE 12-13 THEORY OF KARMA : Mahavira 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 Mahavira 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: "suciNNA kammA suciNNaphalA bhavanti / duciNNA kammA duciNNaphalA bhavanti / / " i.e. auspicious Karmas bring beneficial rusults and evil Karmas bring harmful results. THE FOUR PASSIONS : Lord Mahavira 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. Mahavira 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: Mahavira emphasized the uniqueness of the knowledge relating to the atman. In Acaranga Sutra, 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

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Dulicand Jain: Jainism and its Relevance to the Modern 51 over one's self (atma) 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. ANEKANTAVAD OR MANY FOLDEDNESS OF TRUTH. This is a very important theory of many angles of truth called Anekantavada. 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. Acarya Umaswami has given a beautiful Sutra in "Tattvartha Sutra" which postulates. "parasparopagraho jIvAnAm" 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,

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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 Acarya 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".

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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

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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.

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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 Sramana: (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 Sramana, which is being published for thirty year, has become a prominent channel for the sbvgftr54pread of Jain philosophy in West Bengal. This is the only Journal in Bengali which deals exclusively with matters concerning any aspects of Jainism. Both the Journals are edited by a renowned scholar Professor Dr Satya Ranjan Banerjee of Calcutta University. The Jain Journal and Sramana for over thirty seven and thirty years respectively have proved byond doubt that these Journals are in great demand for its quality and contents. The Jain Journal is highly acclaimed by foreign scholars. The same can be said about the Hindi journal Titthayara which is edited by Mrs Lata Bothra. In April this year it entered its 25th year of publication. Needless to say that these journals have played a key-role in propagating Jain literature and philosophy. Progressive in nature, these have crossed many milestones and are poised to cross many more. 6. Seminars and Symposia : The Bhawan organises seminars and symposia on Jain philosophy, literature and the Jain way of life, from time to time. Eminent scholars, laureates, professors etc. are invited to enlighten the audience with their discourse. Exchange of ideas, news and views are the integral parts of such programmes. 7. Scholarships to researchers : The Bhawan also grants scholarships to the researchers of Jain philosophy apart from the above mentioned academic and scholastic

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

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57 - JAIN BHAWAN PUBLICATIONS P-25, Kalakar Street, Kolkata - 700 007 English: 2. 1. Bhagavati-Sutru - 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 Satrunjaya, 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 - Sraman Samskriti ki Kavita, translated by Shrimati Rajkumari Begani Price : Rs. 3. Ganesh Lalwani - Nilanjana translated by Shrimati Rajkumari Begani Price: Rs. 4. Ganesh Lalwani - Candana-Murti,, translated by Shrimati Rajkumari Begani Price: Rs. 5. Ganesh Lalwani - Vardhaman Mahavir Price: Rs. Ganesh Lalwani - Barsat ki Ek Rat, Price: Rs. Ganesh Lalwani - Pancadasi Price: Rs. 8. Rajkumari Begani - Yado ke Aine me, Price: Rs. 30.00 50.00 60.00 45.00 100.00 30.00 7.

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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 Pravesika 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 Mahavir 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 - Sraman Sanskritir Kavita Price: Rs. 3. Puran Chand Shymsukha - Bhagavan Mahavira () Jainu Dharma. Price: Rs. 4. Prof. Satya Ranjan BanerjeePrasnottare Jaina Dharma Price: Rs. 5. Prof. Satya Ranjan BanerjeeMahavir Kathamrita Price: Rs. 6. Dr. Jagat Ram BhattacharyaDasavaikalika sutra Price: Rs. 7. Sri Yudhisthir Majhi Sarak Sanskriti O Puruliar Purakirti 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 - Samata Darshan O Vyavahar (Bengali) Price: Rs. Shri Suyash Muniji - Jain Dharma ( Sasanavali (Bengali) Price: Rs. Shri Suyash Muniji - Sri Kalpasutra (Bengali) Edited by S.R. Banerjee Price : Rs. Shri Suyash Muniji - Astahnika Vyakhyana(Bengali) Edited by S.R. Banerjee Price: Rs. Panch Pratikraman Sutrani. Price: Rs. 100.00 4. 60.00 5,

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