Jain Journal 2013 07

Author(s): Satyaranjan Banerjee
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/520291/1

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ISSN 0021-4043 A QUARTERLY
ON JAINOLOGY
Price Rs. 20
VOL. XLVIII
No. 1-4
July 2013- April 2014
Jain Journal
|TCT Hag ||
JAIN BHAWAN PUBLICATION

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A Quarterly on Jainology
JAIN JOURNAL
A Peer Reviewed Research Quarterly
Vol. 48
No. 1-4
July2013-June 2014
ita wa 1
JAIN BHAWAN
CALCUTTA

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Vol. XLVIII
JAIN JOURNAL
No. I-IV
Rupees Twenty
July 2013-June 2014
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Editor: Dr. Satya Ranjan Banerjee
Joint Editor: Dr. Anupam Jash

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Contents
THE JAINA WAY OF LIFE
Duli Chand Jain
15
ACOMPARATIVE STUDY OF JAINA TAXONOMY AND ZOOLOGICAL TAXONOMY
Dr. Anindita Mitra
INSECTS IN ANCIENT JAINALITERATURE AND CULTURE 24
K.G. Sheshadri
THE CENTRAL PHILOSOPHY OF JAINISM AND SRI RAMAKRISHNA'S RELIGIOUS PLURALISM
Dr. Anupam Jash
PRAVACANSĀRA:AN ANCIENT JAINA CANONICAL PRAKRIT TEXT OF PHILOSOPHY
Dr. Anekant Kumar Jain
BOOK REVIEW: SOME PROBLEMS IN JAIN PSYCHOLOGY
Dr. Anupam Jash
JAINA PSYCHOLOGY: AN INTRODUCTION,
Dr. Anupam Jash

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Editorial Board :
1. Dr. Satyaranjan Banerjee
2. Dr. Sagarmal Jain
3. Dr. Lata Bothra
4. Dr. Jitendra B. Shah
5. Dr. Anupam Jash
6. Dr. Abhijit Bhattacharyya
7. Dr. Peter Flugel
8. Dr. Rajiv Dugar
9. Smt. Jasmine Dudhoria
10 Smt. Pushpa Boyd

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Vol. XLVIII
JAIN JOURNAL
No. 1-4
*
July 2013-June 2014
THE JAINA WAY OF LIFE
Duli Chand Jain*
Introduction:
We are living in a scientifically and technically advanced world divided into "Developed". "developing" and the "Under-developed" regions. A keen competition is going on everywhere. Only a few are thriving and prospering whilst a majority of people lead a life of scarcity, want and impoverishment. There is tension, worry and unhappiness in the life of every one. Mr. F.L. Lucas, an English Critic said, "Many a times, after pondering. I am amazed that some day the human civilisation would come to an end by man's own intellect and deterioration of self-control in the midst of the tension of the highly artificial civilisation."
Role of religion :
Under these circumstances we have to examine, how Jain religion can play a positive role in mitigating the sufferings of the common people. Jainism is one of the oldest religious traditions of the world. A long generation of Tīrthankaras, Acāryas, saints and scholars belonged to this tradition. Lord Mahāvīra was the twenty-fourth Tirthankara of the present era. Mahāvīra born with no supernatural powers, rose by the dint of his determination, self-discipline, compassion, forbearance and other qualities of heart to the highest position amoung men and acquired the status of a Tirthankara or omniscient.
Mahavira and his Teachings :
Lord Mahāvīra observed rigorous austerities spread over for
President, Vivekananda Educational Trust & Presedent, Karuna International, Chennai.

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JAIN JOURNAL: VOL-XLVIII, NO. 1-IV JULY 2013-JUNE 2014
twelve and a half years till he achieved Kevala-Jñana (omniscience) which was his aim behind initiation in the ascetic order. He faced many adversities and calamities brought upon by natural and supernatural forces during this period. In the thirteenth year of his ascetic order, he attained infinite knowledge, infinite intuition and infinite bliss. Only after obtaining omnisciences, he began to preach and give discourses. He stated that a man can rise high only by humility, noble conduct and discipline. He established Caturvidha Sangha (the four fold congregation) of monks, nuns, laymen and laywomen so as to provide proper guidance to the monks and nuns and to inspire and stimulate the laymen and laywomen in their religious practices. In the Sangha established by Lord Mahāvīra there was no difference between men and women. Both were regarded as equal. The women were also initiated as nuns, which was a great revolutionary step at that time.
Now we have to examine hou the teachings of Lord Mahāvīra can improve the life of ordinary people and bring peace and prosperity to them critics say that the principles of Jainism are so difficult that they cannot be practiced by ordinary people. This is a fallacy. Teachings of Lord Mahāvīra are grouped into two parts (1) Teachings to Śramaņas (mendicants) and teachings to householders. (Śrāvakas) Śramaņas have no doubt to follow very rigorous and extensive restraints because they proceed on the path of "Sarva-virati" or total renunciation. Once they take "Pravrajya” (renunciation), they have to observe the Panch Mahāvratas or the five great vows of total abstinence from violence, untruth, stealing, sexual indulgence and possessions. They proceed on the path of liberation which is the state of infinite counciousness, absolute freedom and eternal bliss. They devote their whole life to scriptural study, service to the Guru and dedicate themselves to preaching. But so far as the householders are concerned, the teachings of Lord Mahāvīra are much simpler.
Thirty five Rules of Conduct :
Jain Acaryas have described the duties and responsibilities of the laity elaborately. These are called 35 virtues of a Mārgānusarī

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Duli Chand Jain : The Jaina way of life
(one who follows the path shown by Jinas). These rules prevent a laity deviating from the wpiritual path and prompt him to raise higher. It is the means by which he gets the right attitude of living. Due to these virtues he begins to stop the Karmic influx. From the sincere practice of these rules, his soul gets purified. Acārya Sri Bhuvanbhanusoorishwarji has nicely classified these rules into following four groups in his book “A Handbook of Jainology".
1. The eleven obligatory duties. II. The eight derogations that aught to be discarded. III. The eight virtues to be cultivated and
IV. The eight endeavours to be carried out with diligence. 1. The eleven obligatory duties :
1. Whatever trade, business or profession a houscholder fol
lows, he should have lawful earnings. However, his business should not harm any men or animals. So he should not have business of a bucher, selling of wines or gunmaker
or anything which involves destruction of life. 2. His expenses should be within the limits of his income. 3. He should dress according to his income but the dress
should be decent and not gaudy. The layman should not marry a person from the same lineage. He should marry a person of different Gotra but with similar character, taste, culture and language etc. This will
result in harmonious relationship. 5. He should have residence in a good neighbourhood and
not where prostitutes and thieves live. 6. He should eat food at the proper time in conformity with
his constitution. Excessive eating should be avoided. 7. He should take Satvik food which does not cause passions. 8. He should respect his parents and teachers. 9. He should maintain his dependents and make them work
for the well being of the family.

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10
II.
10. He should serve the ascetics who come for Bhiksā (food) as well as guests with due respect.
11. He should help the needy and destitudes and fulfill their requirements.
JAIN JOURNAL: VOL-XLVIII, NO. 1-IV JULY 2013-JUNE 2014
The eight derogations that aught to be discarded: Discarding the habit of calumniating others;
1.
2.
Betraying the trust, deceiving and cheating;
3. Discarding the six internal foes viz, anger, pride, deceit, greed, attachment and aversion;
7.
4.
5. Discarding prejudice;
6. Pursuing the three Purushārthas in such a way that they do
not harm one another;
4.
5.
6.
Gambling, meat-eating and intoxicants;
8.
III. The eight virtues that should be accepted and practised.
1. He should be always fearless;
2.
He should be ashamed of commiting an ignoble act;
3.
He should always keep his temperament cool, his voice and appearance gentle;
7.
He should live in a house which is not accessible to thieves and rogues and cannot be entered by undesirable people; Discarding a place where calamities occur.
He should attain popularity and acquire noble virtues;
He should be a far-sighted person;
Before endeavouring in any task, he should think about his strength and weaknesses;
He must always think what is proper and improper action and act with discrimination;
8. He should adopt good virtues always.
IV. The eight endeavours:
1. He should express gratitude to all those who help him in his life;

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Duli Chand Jain: The Jaina way of life
2.
3.
11
He should always help others without any selfish interest; He should always keep company of the noble and admire their virtues;
4. He should develop habit of listening spiritual discourses; He should admire the virtues of noble people so that he can gain material prosperity and spiritual advancement.
5.
6.
He should have right attitude in practical life without excitement;
7.
He should follow famous customes and traditions which do not harm Dharma;
8. He should adore the virtuous always.
Practice for higher advancement:
Those who want to rise higher in spiritual live, must follow five Aṇuvratas (primary vows) prescribed for a householder which consists of partial observance of non-violence, truthfulness, non-stealing, chastity (to refrain from all illicit sexual relationships) and non possession. A householder should devote part of his time in Dana (Charity), Śeela (virtuous life), Tapas (austerity) and Bhāvanā (purification of thoughts).
Non violence :
Non-violence is the sense of equality of all living creatures. It you feel that every soul is independent and autonomous, you will never trample on its right to live. This leads you to compassion and kindness towards all living beings and results in harmony and peace in the world. The principle of non-violence in Jainism embraces not only human beings but also animals, birds, plants, vegetables and creatures of earth, air and water. It is the holy law of compassion extended to body, mind and speech of a living being. Lord Mahāvīra says, "All living beings desire to live. They detest sorrow and death and desire a long and happy life. Hence one should not inflict pain on any creature, nor have any feeling of antipathy or enmity. One should be friendly towards all creatures". (Acārāṇga Sūtra. 1.2.3.4)

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JAIN JOURNAL: VOL-XLVIII, NO. 1-IV JULY 2013-JUNE 2014
The other vows :
All the other vows preached in Jainism are only an extension of the vow of non violence. Truthfulness is essential to keep order and harmony in society. There are moments in life when one has to take hardships to keep up one's convictions. In business and in our day-today dealings our truthfulness is put to test. We have to practice it constantly to maintain our integrity. While observing the vow of nonstealing. one is required to earn his livelihood by honest means. We violate the vow of Aprigraha by accepting and holding what is not needed by us. What we possess in surplus has to go to those who need it badly. The principle of continence is significant in maintaining the morals in society.
Thus we see that these principles, preached by Lord Mahāvīra, are universal in character and are applicable to every individual in any society. These simple rules can be practised without the least philosophical speculation, even by ordinary people. Integral View of Life :
Jainism takes an integral view of life. Either faith or only knowledge by itself cannot take us to the path of salvation. We should have a combination of right faith, right knowledge and right conduct to tread the path of salvation. These constitute the three jewels of Jainism. Without right faith, there is no right knowledge and without right knowledge there is no virtuous conduct. Lord Mahāvira says, “By knowledge one understands the nature of substances; by faith one believes in them; by conduct one puts an end to the flow of karmas and by austerity one attains purity” (Uttarādhyayana Sūtra, 28.35)
Concept of Karma :
The significant achievement of Tirthaņkara Mahavira’s revolution in spiritual field was the upholding of the concept of Karma in place of God, the creator. He said that man is the architect of his own destiny and he can rise only by his own efforts and not by the grace of any external agency. God is devoid of attachment, hence there is no

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Duli Chand Jain : The Jaina way of life
need for him to create this universe, which is beginningless and endless.
Every inexplicable event in the life of an individual occurs due to the Karmas accumulated in his previous birth. Karma is conceived as something essentially material which gets interlinked with soul which is councious. As particles of dust get attached to the body smeared with oil, so does Karma with the soul. Lord Mahāvīra says. “Attachment and aversion are the root causes of Karma and Karma originates from infatuation. Karma is the root cause of birth and death and these (birth and death) are said to be the source of misery”.(Utta. Sū. 32.7). He further adds. “None can escape the effect of their own past Karmas. (Utta. Su. 4.3)
Religion in Day to Day Activities
A householder should lead his life in such a way that he continues religious practices faithfully everyday. There are six essentials which a Śrāvaka (householder) is expected to practice everyday in his life. These are enumerated below:
1. Sāmāyika : It is defined as follows : “Sāmāyika is to be devoid of attachment and aversion and to be indifferent to life and death, gain and loss, fortune and misfortune, friend and foe, joy and sorrow” (mulācāra 23). A householder should do at least one Sāmāyika a day for 48 minutes. In this period, he should remain aloof from his domestic and business activities. He should devote his time in selfcontemplation, meditation and scriptural study.
2. Cuturvinshati stava : Worship of twenty four Tirthankaras by reciting their Stotras and Bhajans. Tirthaņkaras are deities free from attachment and aversion and by their worship we try to adhere to atleast some of their virtues in our life.
3. Vandanā : AŚrāvaka should go everyday to the Sädhus (mendicants) and Sādhvis (nuns) and offer his reverential salutation. Association with such holy people results in development of virtues in life.
4. Pratikramaņa : In this, self-contemplation and introspection

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JAIN JOURNAL: VOL-XLVIII, NO. 1-IV JULY 2013-JUNE 2014
should be done in the morning and in the evening. He should check up whether he is developing good qualities. If he has committed any mistake he should repent for the same so that such mistakes do not recur.
5. Kāyotsarga : This literary means abandonment of body. It is done in a standing or sitting posture of meditation. This helps in keeping the mind under control. It is said. “Just as fire fanned by powerful winds destroys heaps of firewood in no time, so also the fire of meditation destroys heaps of Karmas in no time.” (Dhyāna-Śatak 101).
Pratyakhyana : A Śrāvaka should take some vows everyday to purify his life. The aim of life is to realise the distinction between body and soul. The soul is everlasting but the body is perishable.
Through Pratyākhāyana we develop qualities of self and abandon the negative traits which hamper our spiritual progress.
Jaina Art of Living :
Jainism is a living religion. There are numerous monks and nuns and nearly ten million laities continuing the tradition, following virtually the same path prescribed by Jainas. Though the path of monks and nuns is very difficult, the path prescibed for the householders is much simpler. Here the stress is laid on simplicity and nobility. They should lead a life full of virtues and should keep away from the six vices. This practice has resulted in harmony and peace in individual and family life. Due to this, even in the modern age. Jaina laity practice complete vegetarianism and do not take any intoxicants. They are also socially councious and run a large number of Charitable Institutions for the cause of education, medical benefits and for service to the downtrodden.

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A Comparative Study of Jaina Taxonomy and
Zoological Taxonomy with Special Reference to Tattvārtha Sūtra
Dr. Anindita Mitra*
Introduction The recognition of basic kinds of organisms, and arranging their properties into higher categories in classifications, was an ancient human imperative. All cultures have complex biological classifications, and it is extremely interesting to trace changes in these classifications throughout this story including the scientific era. Detailed review of this history include Raven etc. al(1971)," Mayr (1982), Dupuis (1984), Hull (1988)*, and Stevens (1994, 2000)'. Early folk taxonomies came out of prehistory andwere oriented towards practicality and human uses of organisms (Raven et al., 1971)1. Organisms were grouped by their relationship with human affairs. Fine-scale groups in the hierarchy tended to compare closely with modern scientific classifications, while higher-level groups often departed radically. The first scientific revolution in biological systematics was that provided by the ancient Greeks; as in many fields of science, they justified a new logical framework within which to view the natural world. The effect of this on systematics was nicely discussed by Hull (1965)', an defined by the possession of necessary and sufficient defining traits. In the minds of taxonomists in the Christian Era, these essential characteristics were taken as evidence of the plan of creation, with the more inclusive levels in the taxonomic hierarchy being the major elements of the plan, and species the basic elements (Agassiz, 1859)". Such a view, which reached its culmination in the work of Linnaeus, became invalid as the wealth of biological diversity became known due to the explorations of the 18th and 19th defining characters became an obvious problem when a group
*
Assistant Professor of Zoology, Bankura Christian College, West Bengal

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JAIN JOURNAL: VOL-XLVIII, NO. 1-IV JULY 2013-JUNE 201
of plants that clearly belonged together was threatened because variation was discovered in an essential character. This set the stage for the second revolution in the history of systematics, the development of the Natural System in the late 1700s and early 1800s (Stevens, 2000). In this approach, taxa were recognized by over all resemblance in many characters, which were often chosen for their "importance" in the biology of the group in question. It is important to note that this evolution in systematics preceded the Darwinian revolution, and infact was prime evidence for Darwin to present in favor of evolution.
The study of animal kingdom as found in Jaina Agamas and post agamic works reveals that Jaina Biology is the science of living thing (Jivadravya) which is different from non-living thing (Ajivadravya). The thought of the world of life, including plants and animals began with the Jainācāryas on the basis of the concept of animism and non-violence (ahimsā) in the ancient past, along with the idea of the requirement of food to sustain life with a sense of spiritual value of life of all beings. They have studied the plant and animals with some carefully controlled observation and made a discovery in the world of life. They have recorded the result of their observations, made discussion on the conclusion to be drawn from them, perhaps formulated a theory to explain them and indicated the place of those biological facts in the present body of scientific knowledge contained in the Jaina Agamas and post agamic works, of course, without scientific verification of modern biology (Sikdar).
Canonically, there are difference between animals and human beings representing two separate destinies. In canons, two specific terms are used, the transverse movers termed astiryak/tiryancas and non-movers to denote animals and plants respectively, having 1-5 senses with or without mind. The human beings, on the other hand, belong to the class of 2-5 sensed beings transverse movers called mobiles or 'trasas'. Thus while canons differentiate between animals and human beings, the Zoological sciences do not as they presume evolutionary cancept of devolopment for different species.

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Dr. Anindita Mitra :A Comparative Study of Jain Taxonomy Zoological Taxonomy
17
Canonically, the mobile beings are defined as those which have slow or fast translocational movements for food and shelter, experience of pain, pleasure, fear etc. and activity toward self protection from 15 types of pains ?. They contain a minimum of two senses. They may have mind or brain also. The karma theory presumes they are born in this destiny due to mobile physique making karma irrespective of their movements or organs. They may also be defined on the basis of their birth types. They may be reproducing sexually or asexually. They have a different mode of growth and they depend on others for their food. They reside in the mobile tunnel of the universe Comparative study of Jaina taxonomy and zoological taxonomy. The Jaina Tattvārtha Sūtra (T.S.) classifies the living beings on three important bases. 1. Evolution of sense organs : The T.S". classifies the living beings on the basis of evolution of cognitive senses and sense organs. It is worthy to note that the senses of the living beings mentioned in T.S. seem to be physical only and they may represent a pre-microscopic age description. The T.S "2. mentions five classes of single sensed or non-mobile beings and one class each of 2,3,4 and five sensed beings, mentioning one representative of each class. It is clear that in T.S. sense based description represents eye perceptible senses which are conflicting to biologically and microscopically observed senses. Though it is said that every living being may possess all the senses psychically but they do not perform their function as they lack physical sense organ. However Panca Sangraha 1.6913. indicates that one sensed plants to perform the functions of all the senses with their one sense. This is in tune with the researches of J.C. Bose and Haldane. There is one super-attainment of sensibility of all senses through one sense. It leads to the fact that whatever be the number of eye-perceptible senses, all the psychical senses could be there in the living. The work of above scientists supports the cellular theory of the living which has sensibility in all types of living beings except the earth,

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fire, water and air which they do not presume as living. In contrary to this they are considered as living in T.S. and canonsão because of substratum-substrate relationship. 2. On the basis of mobility the mobile beings are classified in many ways which are based on motion, senses, external structural similarity like forms etc., habitat, birth types and other factors. This forms a mixed natural cum artificial classification. Table 1. Sense-based classes according to Jaina Canons-beings
JSCI
2-sensed beings in Jaina Canons
3-sensed beings in Jaina Canons
4-sensed beings in Jaina Canons
5-sensed beings in Jaina Canons
5-sensed beings “Trasas" Tiryancas
Intestinal worms, Black ants,
Scorpion, Spider, Water moving, Human Tape Worms, centipedes,
Files, cattle bug, Fish, Tortoise Thread worms, Wood-eater
Drone,
Crocodiles Timber worms insects, Mosquitoes,
Land moving Red water insects, Cockroach, Paddy Honey bees,
four footed-one Sea louse, White insect, Spider,
Butterflies,
hoofed, two ants Scorpion, Bugs, Locust,
hoffed, Nailed Small conch, Louse, Grain
Grasshopper,
footed pearls insect
Creepers, Leech,
Sky moving According to Sikadar, Jaina classification is sufficiently advanced over vedic period. In canons, classification of mobile animals is based on many factors. As for example, sense. Mobile classes vary between 2 and 48. However, it is observed that sense-based classes have been further sub-classified according to different available species as shown in Table2.
JAIN JOURNAL: VOL-XLVIII, NO. 1-IV JULY 2013-JUNE 2014

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Table 2. Sense-based Sub-classification of mobile-beings
Source
2-sensed
3-sensed
4-sensed
5-sensed Tiryancas
5-sensed Human
14
1. Uttaradhyayana 2. Prajnapana 3. Jivajivabhigama 4. Panca-sangraha 5. Jiva-Vicara-Ptakarana 6. Sat-khan-dagama/TP
I WON WW
Dr. Anindita Mitra : A Comparative Study of Jain Taxonomy Zoological Taxonomy
3. On the basis of mind : The earlier texts and Gommatsare (Ref) classify the living beings on the basis of about thirteen physical or volitional factors like body, size, completions, libido, embodiment, passion, colouration, consciousness, destinies, gender besides sense organ, mobility and mind. The 14 sensed beings as well as some 5-sended being animals are said to have no mind, more specifically the psychical mind. Two kinds of minds are there physical and psychical. The physical mind could be equated with the brain of living beings while the psychical mind could be the functional part of the brain as it cannot work without physical mind. The physical mind exists in almost all living beings and the psychical mind is associated with the physical one either in dormant or developed state. Some of the functions such as thinking, memory, learning, desire for food etc. are performed by mind. Quite a number of them are found in all living beings if not wholly but partially. That is why, in biology, physical mind or brain is observed in almost all living beings from 2 sensed onwards at least. The psychical mind should follow it.
19

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JAIN JOURNAL: VOL-XLVIII, NO. 1-IV JULY 2013-JUNE 2014
The current biology, however, classifies the living beings on not only morphological structure, shape etc. but also on the genetic relationship. According to modern Zoological classification there are two broad categories non-chordata or Invertebrates: and Chordates. All the vertebrates including human beings belong to phylum Chordata. There are ten invertebrates or non-chordate phyla as described in the Table 3 and five classes under Phylum Chordata (Table 4). The organisms which possess dorsally placed notochord, pharyngeal gill slits and single dorsal hollow nerve cord are included in Phylum Chordata. Whereas the invertebrates don't have any notochord, and there nerve cord is solid, double and ventrally placed.
Table 3. Classification of Invertebrates according to modern
Zoology
Group
Phylum
Class
Characters
Examples
Sub-Kingdom Protozoa
Microscopic unicellular animals free living or parasitic
Monocystis sp. Amoeba sp. Parameciun sp
1. Sarcomasti
gophora 2. Labyrintho
morpha 3.Apicomplexa 4.Microspora 5. Ascestophora 6.Myxozoa 7.Ciliophora
Porifera
Euspongia sp. Euplectella sp. Sycon sp.
1.Calcarea Diploblastic, 2.Hexactinellida acoelomate and 3.Demospongiae whole body is
perforated by pores or ostia,presence of special type of cell called choanocyte
Cnidaria
1.Hydrozoa
Diploblastic,
Aurelia sp.
2.Scyphozoa 3.Anthozoa
acoelomate Presence of nematocyst, gastrovascular cavity
Hydra sp Metridium sp.
Ctenophora
1. Tentaculata 2. Nuda
Beroe sp. Coeloplana sp.
Transparent gelatinous body, lacking nematocyst, possess ciliary plates in eight rows

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Dr. Anindita Mitra : A Comparative Study of Jain Taxonomy Zoological Taxonomy 21
Platyhelminthes
Asehelm
inthes
Annelida
Arthropoda
Mollusea
Turbellaria
Trematoda Cestoda
1.Nematoda
2.Nematomorpha 3. Rotifera
1. Polychaeta 2.Oligochaeta 3.Hirudinaria
1.Merostomata 2. Arachnida 3.Pycnogonida 4.Crustacea
5.Chilopoda
6.Pauropoda
7.Symphyla
8. Diplopoda 9. Insecta
and special adhesive cell calledcolloblast
or lasso cells
Triploblastic, acoelomate,
dorsoventrally flattened worms
with organ grade of construction
Echinodermata 1.Crinoidea
Pseudocoelomate, bilaterally
symmertrical, unsegm ented, vermiform animals
Coelomate, metamerically segmented body
covered by thin cuticle, locomotory organ seta or parapodia
Metamerically segmented body with externally jointed appendages,
and chitinous exoskeleton
1.Aplacophora Soft bodied, visceral 2.Polyplacophora mass covered by
3.Monoplacophora mantle, Shell
4.Gastropoda 5.Scaphopoda 6. Pelecypoda 7.Cephalopoda foot
Present or absent, locomotion by ventral muscular
Radially
2.Holothuroidea symmetrical animals
3.Echinoidea
having a calcareous endoskeleton, a
4. Asteroidea
5. Ophiuroidea pecuiliar water
Taenia sp. Fasciola sp.
Planeriasp
Ascaris sp. Ancylostoma sp.
Enterobius sp.
Pheretima sp. Nereis sp. Hirudinaria sp.
Limulus sp. Periplaneta sp. Balanus sp. Buthus sp.
Pila sp. Lamellidens sp. Sepia sp.
Asterius sp. Holothuria sp. Echinus sp.

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JAIN JOURNAL: VOL-XLVIII, NO. 1-IV JULY 2013-JUNE 2014
vascular system and
tube feet Hemichordata 1.Enteropneusta Vermiform, with Balanoglossus sp. 2.Pterobranchia stomochord, without Saccoglossus sp.
typical nephridia Table 4. Classification of vertebrates according to modern Zoology
Phylum
Class
Characters
Examples
Chordata
Chondrichthyes
Endoskeleton cartilagious 5-7 pairs gill slits not guarded by operculum. caudal fin heterocercal
Scoliodonsp Trygon sp. Torpedo sp.
Osteichthyes
Bony endoskeleton, 4 pairs Labeosp. sill slits covered by bony | Pampus sp. operculum Fins supported by Hippocampus sp. bony fin rays
Amphibia
Ectothermic animals with naked moist, glandular skin Fore limbs provided with four digits and hind limbs with 5 digits.
Ambystoma sp. Bufo sp. Ichthyophis sp.
Reptilia
Skin dry, covered with epidermal scales, a post anal | tail is usually present
Trionyxsp. Najasp. Alligator sp.
Aves
Body covered by feathers, fore legs modified into wings.
Columba sp. Najasp.
Mammalia
Body covered by hairs, External pinna present, mammary gland present
Columba sp. Funumbulussp. Homo sapiens.
Concluding remarks :
By analyzing the classification of the animal kingdom it can be stated that the Jaina acara as recognized in principle the likeliness or similarity in animals to categorize them, such as similarity in the habitat, in structure, in body color, shape etc. On that basis they included the intestinal worm (aschelminthes) and leech (annelid) in the same group. Whereas, they are completely different in their basic body plan. According to jaina biology only the vermiform body is considered. Again, there seems to be greater discrepancies in the T.S. description about the type of bodies, number of senses, existence of mind, types of birth and development in comparison to biological one. The question of physical and psychical nature of mind

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Dr. Anindita Mitra :A Comparative Study of Jain Taxonomy Zoological Taxonomy
23
is also unclear and needs further clarification. This situation can be rationalized, at present, by assuming that the canonical contents belong to an ancient or medieval preinstrumental and not too rigorous mathematical era when similar postulates are found many parts of the world. It must, however, unanimously accepted that Jaina biology was in great advance of anything that preceded in the Vedic period and no further advance on it was made in the field of ancient Indian Biology. They form one of the milestone in the history of science. # Acknowledgement : I convey my thanks to Dr. Anupam Jash, Assistant Professor of Philosophy, Bankura Christian College, for his valuable suggestion to develop this article.
References : 1.
Raven, P.H., Berlin, B. & Breedlove, D.D. 1971. “The origins of taxonomy', Science 174 : 1210-1213. Mayr, E. 1982, The Growth of Biological Thought. Harvard University Press, Cambridge. Dupuis, C. 1984. Willi Hennig's impact on taxonomic thought. Annual Rev. Ecol. Syst. 15: 1-24. Hull, D.L. 1988, Science as a process. An Evolutionary Account of the Social and Conceptual Development of Science. University of Chicago Press, Chicago. Stevens, P.F. 1994. The Development of Biological Systematics. Columbia University Press. New York. Stevens, P.F. 2000. Botanical systematics, 1950-2000; change or progress, or both ? Taxon 49:635-659. Hull. D.L. 1965. The effect of essentialism on taxonomy--two thousand years of stasis. Brit. J. Philos. Sci. 60: 314-326 Agassiz, L. 1859. An Essay on Classification. Harvard University Press, Boston Sikdar, J.C. A Survey of the plant and Animal Kingdoms as Revealed in
Jaina Biology, Sri Puskar Muni Abinandan Granth, p. 387-409. 9.a) Muni, Madhukar (ed.), Ācāranga-1, A.P.S. Beawar, 1980, p. 29. b) Muni, Madhukar (ed.), Prašnavyākaraṇa, 1983, p. 41. c) Jivajivabhigama - 1, p. 187. 10. Jain, N.L., Scientific Contents in Prakrit Canon PVRI, Varanasi, 1996, p. 466. 11. Tatia, Nathmal. Umaswati/Umaswami's Tattvartha Sutra that which is,
MLBD, Delhi, 2007, p. 41-47 12. Ibid, Verse 2.15, p. 43 13. Panca Sangraha, 1.69 14. Cakravarthi, Nemichandra, Gommatsara, Jivakanda, Rajchandra Ashram,
Agas, 1972

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Insects In Ancient Jain Literature
And Culture
K.G. Sheshadri* INTRODUCTION
The science of Entomology deals with various insects their behaviour and so on. The prominence of the Insect world has been recognized from the ancient times that it is not surprising to find them recorded in the literature. Such Entomological information has been recorded ever since the Vedic times. The rgveda' itself records various insects that are of various kinds. It speaks of ant species like Upajihvika (RV 8.102.21), Pluși (RV 1.191.1), some types of bees like Ārangara (RV 10.106.10), Makșa (RV 1.162.9), Sarah (RV1.112.21), grasshoppers--Trņaskandha (RV 1.172.3), Kankața - Scorpion (RV 1.191.1), and stinging insects-Sūcikā (RV 1.191.7) so on. However, it is the Atharvavedaể that is richer in its contribution to Entomology. It quotes the Ant species - Upajihvika (2.3.4) grain insect borer - Tarda (AV.6.50.1-2), winged insect patanga (6.50.1), fly - Makşaka (AV. 11.1.2), Mosquito- Maśaka (AV. 7.56.3,4.36.9), another insect Alpaśayu (4.36.9), those injurious to seeds - Upakvasa (6.50.2), grain insect - Jabhya (AV.6.50.2). Some of the hymns of Atharvaveda concern control of insect pests of crops. It recognizes the sages Atri, Kanva, Jamaqagni and Agastya to be the ancient entomologists whose hymng if chanted destroy bacteria
atrivad vaḥ krimayo hanmi kanvavajjamadagnivat/ agastyasya brahmaṇā sampinaşmyaham kymin.//
*
Ex-IISc. Proj. Asst with interests in ncient Indian Sciences RMV Clusters, Phase-2, Block-2, 5th floor, Flat No. 503, Devinagar, Lottegollahalli, Bangalore-560094, ph-+91-080-23415639 (Res) e-mail: kg sheshadri@yahoo.com

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K.G. Sheshadri : Insects in ancient jain literature and culture
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Several other Vedic texts like Brahmanas, Upanishads also have information on insects'. The Taītirīya Aranyaka“ mentions 7 orders of bees or flies namely Maksika, Bhramarah, Ksudrah, Puttikah, Chatraḥ, Uddālakaḥ, dālaḥ, Vālmīki Rāmāyaṇa' refers to insects like Indragopa (4.28.14), silkworm-Kosakāraṇa (4.40.23), Damśa wildgnats, Vrschika [2.25.18], mosquito Maśaka and șațcaraņa (a bee). (4.21.33). The Amarakaśa' also refers to flies, beetles, bees, hornets, moths, ants, glow worms.
Kālidāsa's works are rich in description of various insects. He mentions more than 18 insects in his various poems and plays. Some of them are mentioned largely in Raghuvassa [9.44-45] like Ali, bees like Bhramara, Madhukara, Dvirepha [3.8;5.43;6.7;7.11], insects that annoy cattle like damsa [2.5), lac insect - Lākṣa [16.15). Centipedes [6.69), insects which have arrow shaped mouth and can sense smell of ichor from elephants like Sīlimukha [4.57].
The ļtusamhārak of Kālidāsa also recognizes insects like Ali [6.35], Bhramara [3.6), (lac insect) [1.5], silkworm (5.8]. The glow worm or fireflies Khadyota are mentioned in Meghadutao [5.21]. Swarms of locusts - salabha find a mention in Kālidāsa Abhijñāna śākuntala'' [1.30) as also termites Valmi [7.11].
Kālidāsa's works are rich in other Entomological information such as the Swarms of Ali flying after fragrant flowers [Kumārasambhava'' 4.15), sounds of Bhramara [Raghuvamsha 16.47, ytusamhāra [6.16; 6.29; 6.34]; courtship of bees (rtusamhāra 6.16,6.29]. The Sushruta Samhitāl2 and the commentary by dalhana flourishes rich information of ancient entomological science. It refers to an ancient text on insects “Kitakalpa” probably by Lord Dhanvantari classifying them as Vātaja, Pittaja, Sannipātaja and Kaphaja. It recognizes 6 kinds of ants-- [Sushruta Samhitā. Kalpa. 34], 6 kinds of flies (Kalpa.35], 5 kinds of mosquitoes (masaka), 4 types of hornets (kaņabha) [Kalpa-26], 8 types of centipedes (Kalpa, 30], almost a list of 30 varieties of scorpions [Kalpa, 56-65], 16 types

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of spiders (Lūta) classified into 4 classes (Kalpa. 94-97) and twelve species of leeches Jalaukasa [13.9-10]. dalhaņa also quotes an ancient Entomologist Sage Lātyāyaṇa who had made a special study of various insects.
INSECTS IN JAIN LITERATURE :
The Jain canonical texts consists of the 12 Angas, 12 Upāngas, Chedasūtras, Mūlasūtras and Chūlikasūtras with their commentaries. Of these the texts have several descriptions of Fauna. Jain scriptures speak of several classes of insects such of those having two senses (touch and taste), three senses (touch, taste, smell), four senses (touch, taste, smell and sight). The Tattvārthādigamasūtra'of Umāsvati dated to 1st c. A.D. supports this view. The Prajñāpanāļ4 speaks of 29 (two sensed), 41 (three sensed), 38 (four sensed) insects and this is also supported by the Jivājivābhigamasūtra's. The 2 sensed beings include white ants, snake like worms, red water insects, sea louse, saliva insects, worms without legs, leeches and so on. The 3 sensed being include kunthu, black ants, bugs, grass eater, moths, wood eater, leaf eater, cotton insects, and so on. Jain Cannons also recognize 3 sensed insects like different Vyntāka insects devouring leaves, flowers, fruits, seeds; the cockroach (Jhingura), Hillika, Jhillika, Kingrita, Bāhuka, Laghuka, Sauvastika, Indrakāyika, Sukavrnta, Turutumbaka, Kusthulavalaka, Piśuka (flea), Ralahala, satapadika, Illika (grain insect), Hastisunda, Utkalika, Spider, Dhānyakīta, Gokīța (cow ear), Savaya (crab louse), Ghịta Ilika (butter insect), Tinduka, satāvari.
These canons also recognize 4 sensed beings like drone, Cattle bug, sāranga (black bee), Scorpion, Gomaya Kīța (faecal insects), damśa, pišuka (flea), Nicaka, Aksila, Jalavrścika, Patravrścika, Chaņavrścika, Akşivedha, Chitrapaksa, Ohanjalika, Jalacārika, Noņika, Akşiroda, Nevara, Jārula, Nandavarta, Kukkuhu, Patra insects that are of various colour like black, blue, red, yellow, white and so on.

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K.G. Sheshadri : Insects in ancient jain literature and culture
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The Bhagavati Sūtral speaks of bhamara (18.6.631). Different types of bees are also mentioned by the Jain Epic version of Rāmāyaṇa namely Paumācariya'? These include small bee (Ali 33.9) big bee (Bhamara 16.47), bhinga (33.148), honey bee (Mahuyara 92.9, 15.29, 17-90). The black bee is called Sāranga. Special texts on the omens related to bees also exist such. as ‘Bhramaraphalāphala Vicāra Prakaraṇa' [No. 6707/1]18. The Tamil Epic based on Jivakachintāmanilo a Jain tale of Jivaka states that he could summon bees to his side by speaking their language. It also specifies several kinds of bees.
Ants are also mentioned in Jain texts. They are of different varieties such as black ants (pipīlika), red ants (rohiņikā), termites (kāstahāraka). Jain narrative tales mention that king Bhoja could understand the words spoken by two ants over a quarrel of grain. Specific texts dealing on characteristics of ants also exist such as Pipilikālakshana20 (No. 7208/ 1), Pipilikāvichāra20 (No. 6928/10) and Pipilikājñāna (No. 116 [15])20. The last manuscript deals on omens of ants in a house and other places wth respect to different directions. A Jain poet of Karnataka named Aggala in his work Chandraprabhā Purāna-l dated to 12th c.A.D. described a young bee sporting in a flower rubbing its body over the pollen [1.287]. Another Jain poet Nāgacandra in his Mallinātha Purāna22 [1.16] speaks of cricket insects. He draws attention to the tunnel boring capacity of these insects in tree branches. He also names a special jewelled variety of cricket that destroys tree branches and also dead dry logs. ‘Lilavati Prabandha23 of Kannada Jain poet Nemicandra [12th c. A.D.] describes exquisitely the hive of honey bees. He describes a queen bee that makes its nest in high place under cliffs, tall branches or inside caves (VI.31].
The Bhagavati Sutra24 mentions several insects such as masage (mosquito), Bhamara (bee), Potțiya, Halla, Kunthu, Kulimgacchāyi in the text [18.6.631], [9.33.384],[15.1.555], [7.8.294] and [18.8.640].
The Paumachariya-5, being the Jain version of Rāmāyaṇa mentions insects like macci(fly-103.25), payanga (Moth-103.25), Masaga

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(Mosquito-30.108), worms kīda (1.26), maivaha (5.211) small insect crushed under elephant feet. Further texts may also deal on various other insects, their behaviour and characteristics that need to be documented. Mangarasa I, a Jain scholar of Karnataka in his Toxicological text named Khagendramanidarpuna“ dated to about 14th C.A.D. speaks about the poisons of 14 types of insects such as beetle, Hornet, Apis species of bees, Houseflies, Woolly Caterpillar, Horned insects, Bed bugs, Ants, Fire Ants, Waste Drainwater worms, Singing Cicadas as in the text. [XIII. 109-125] The text also deals extensively on the poisons of 13 types of Scorpions in Chapter XI. Ancient Jain Kavyas also may have several descriptions of insects that needs to be studied and documented.
CONCLUSIONS Ancient Jain literature has vast information on insects that needs to be researched in terms of their classification, characteristics, behaviour and medicinal values. Such observations have to be gleaned from the still untapped Jain sources such as the Upangas, Various Sutras and their Commentaries, the Jain scientific texts, Jain kavyas and so on. Combining these, one may get a broader picture of the ancient Jain Entomology. Also several beliefs and folklore among the Jain religion followers may add to this knowledge.
ACKNOWLEDGEMENTS
I would like to thank the Secretary, Mythic Society, Bangalore and Secretary, Kannada Sahitya Parishat, Bangalore for providing the necessary references.

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REFERENCES :
1. Arya, Ravi Prakash, Joshi, K.L., rgveda Samhita (RV), With English transla
tion according to H.H. Wilson and Sāyaṇācārya Bhāsya, 2005, Vols, I-IV, Parimal Publications, New Delhi.
K.L., Joshi, Atharvaveda Samhitā (AV) with Sanskrit text, English translation according to W.D. Whitney and Sāyaṇācārya Bhāşya, 2004, Parimal Publications, New Delhi.
3. Sheshadri, K.G., "Some Entomological Treatises of Ancient India", Vanmayi
(Journal of Triveni Sanskrit Parishat, Allahabad), Vol. 2, December 2013, p. 125-130.
Shastri, A. Mahadeva, K. Rangacharya (eds.), Krsna Yajurvediya Taitiriya Aranyaka with Bhāşya of Bhatta Bhāskara Miśra, 1985, English Introduction by T. N. Dharmadhikari, Vols. I-III.(bound), Motilal Banarasidass Publishers, New Delhi.
5. Mudholakara, Srinivasa Katti (ed.), śrimad Vālmīki Rāmāyaṇa, with
commentaries.Tilaka of Rāma, Rāmāyaṇa siromaņi of sivasahāaya and Bhusana of Govindarāja, 1991, Parimal Publications, New Delhi.
6. M. M. Pi. Shivadatta Dādhimata, Revised by Pt. Vasudeva Laksmana
Panasikūra, Nāmalingānušāsana of Amarasimha with commentary Vyākhyasudhā or Rāmāšrami of Bhānūji Dikșita, Chaukhambha Sanskrit
Pratishtan, Delhi, 1987. 7. Kale, M.R., Raghuvamsa of Kālidāsa, Sanskrit text with English translation
and notes, New Delhi., 2002.
8. Kale, M.R., rtusamhāra of Kālidāsa, Sanskrit text with English translation
and notes, New Delhi, 2002.
9. Nandargikar, G. R., Meghadūta of Kālidāsa-Sanskrit text with English trans
lation and notes, New Bharatiya Book Corporation, New Delhi, 2002.
10. Kale, M.R., Kālidāsā's Abhijñāna sākuntala-Text with translation, Motilal
Banarsidas Publishers, Delhi.
11. Kumārasambhava of Kālidāsa with commentaries of Mallinātha
Charitravardhana and Sitārāma, 1989, Nag Publishers, New Dehli.
12. Bhishagratna, Kaviraj Kunjalal, Mitra, Dr. Jyotir and Dwivedi, Dr. Laxmidhar
(ed.s), Suśruta Samhitā Text with English translation, 1983 Vols. I-III., Chowkhambha Sanskrit Series, Varanasi.

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13. Jaini, J.L., Tattvarthädigamasutra of Umāsvati, D.K. Jain Oriental Research
Institute, Arrah, Bihar.
14. Muni, Madhukara., 'Prajñāpanā, 1983, A.P.S. Publishers, Beawar., Also Jain,
Dr. N.L., "Scientific contents in Prakrita Canons", 1996, Parshvanatha Vidyapeetha, Varanasi.
15. Sīvājīvābhigamasutra, S. Shastroddhara Samiti, Rajkot, 1971., Also, Jain,
Dr. N.L., Ibid.
16. Sikdar, Dr. Jogendra Chandra, Studies in the Bhagavati Sūtra, 1964, Chapter
V, Research Institute of Prakrit, Jainology and Ahimsa, Muzaffarpur, Bihar.
17. Chandra, Dr. K.R., A critical study of Paumācarya.' Prakrit Jain Institute
Research Publication Series, Vol. 4, 1970, Research Institute of Prakrit, Jainology and Ahimsa, Vaishali, Bihar.
18. Shah, Pt. Ambalal P., Catalogue of Sanskrit and Prakrit Manuscripts, Sri
Punya Vijayaji's Collection, Pt. III, L.D. Institute, December 1968.
19. Vijayalakshmi, R., Study of Jivakacintāmani, L.D. series No. 82, L.D. Insti
tute of Indology, Ahmedabad, May 1981.
20. Gandhi, Lalchandra Bhagawandas., Descriptive Catalogue of Manuscripts
in Jain Bhandars at Pattan, Compiled from notes of Late Mr. C.D. Dalal, Vol. I-Sanghavipada Collection, Oriental Research Institute, Baroda, 1937, pg.83-84
21. Narasimhachar, S. G., Ramanuja Iyengar, M.A., Aggala's Chandraprabhā
Purāna, 1954, Karnataka Kavya Manjari, Mysore.
22. Hiremath, Dr. R.C., Hindi, Dr. B.B., Nāgacandra's Mallinātha Purāņa, 1974,
Series No. 18, Karnataka University, Dharwad.
23. Venkataramappa, K., Javaregowda, D., Lilāvati Prabhandha of Nemichandra,
Sharada Mandir, Mysore, 1966.
24. Sikdar, Dr. Jogendra Chandra, Ibid. 25. Chandra, Dr. K.R., Ibid.,
26. Sannaiah, B.S., Khagendramanidarpana' by Mangaraja 1, Kannada Sahitya
Parishar, Banglore, 2004.

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The Central Philosophy of Jainism and Sri Ramakrishna's
Religious Pluralism Dr. Anupam Jash*
Sri Ramakrishna was not a Philosopher in the academic sense of the term. But we may try to derive a philosophy of Sri Ramakrishna from the great book ‘Sri Sri Ramakrishna Kathamrita' and tried to make an in-depth study of different aspects of Sri Ramakrishna philosophical thought and to make a systematic presentation of it. As Aldous Huxley has says in his foreword of 'The Gospels of Sri Ramakrishna' that the book contains the casual and unstudied utterances of a great religious teacher’, it may be useful to present in a systematic form what Sri Ramakrishna's utterances mean as far as we can make it out. In the publishers note of the book “Sri Ramakrishna's thoughts on Man, World and God' written by Swami Tapasyananda, the President of Sri Ramakrishna Math, Mylapore, also says in the same strain that, “there is an urgent need today to make an in-depth study of Sri Ramakrishna's ideas, to discover his philosophy, and to present it in a systematic format"?. An attempt has been made here to focus on Sri Ramakrishna's philosophical thought at least some main strands of it, as evidenced in his utterances in the 'Gospel, by relating it to the concepts of Jaina systems of Philosophy.
Jaina is among the oldest and the most influential system of classical Indian thought and religious practice. In its classical form it constitute one of the major systems of Hindu philosophy, and its influence has been pervasive throughout Indian culture.
Asstt. Prof. of Philosophy, Bankura Christian College, W. B.

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When we say that the Jaina is a system of Indian philosophy, we use the term 'system' in this way; the Sanskrit term that we have chiefly in mind is darśana. A darśana is literally a 'vision', an event of 'seeing’; but, more figuratively, it has traditionally been used to mean a worldview or systematic attempt to represent how reality is. Thus a darśana can be said to be a philosophy, or a philosophical viewpoint or system. The Jaina philosopher Haribhadra Suri first uses the term 'darsana' in the technical sense). In philosophical discussion in India this term 'darśana' has come to be used in this sense since them.
The Indian philosophical tradition known as Jaina has attracted less attention from scholars than other systems of thought, such as Vedanta.
Bimal Krishna Matilal, in his book Logic, Language and Reality syas, “the unique contribution of Jainism to the philosophic tradition of India consists in its doctrine of anekāntavāda' According to some distinguished Jaina scholars the propounders of different systems of philosophy being dogmatic in their assertions produced bitterness among themselves. The age-old theoretical disputes and controversies between these various philosophical schools were on account of their conditional assertion in regard to philosophical propositions. On account of their unbending attitude, no school really tried to realize the viewpoints of others, which gave rise to hatred and enmity toward other systems of thought. This was also a kind of intellectual intolerance and violence in the realm of thought. The avoid such kind of intellectual violence Jaina thinkers evolved a unique, synthetic, philosophical methodology, which is technically known as anekāntavāda i.e., doctrine of many-sidedness of reality.
The anekānta philosophy, in fact, is a philosophy of synthesis, a philosophy of integrated approach to different ontological stand

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Dr. Anupam Jash: The central philosophy of Jainism and Sri Ramakrishna's
points. Conflicting philosophical theories are treated by the Jaina philosophers as viewing the same reality from different points of view. Reality has infinite characters, and it can be viewed from different standpoints. According to the Jaina thinkers, truth can be grasped only by affirming, integrating and synthesizing all the opposite viewpoints in regard to the same real. “Truth is one and there are various ways of approaching it ---this is really a great truth propounded by the doctrine of anekāntavāda which leads us to understand the truth comprehensively and at the same time shows the liberal and all compromising spirit of Jainism.
Anekāntavāda is regarded as the central philosophy of Jainism. This is a theory of many sidedness of reality and truth. The law of anekāntavāda affirms that there is no opposition between the unity of being and plurality of aspects. The identity of real is not contradicted by the possession of varying attributes.
The synoptic presentation of reality by anekāntavāda gives a true picture of reality in all its aspects and that is the essence of the Jaina outlook, which helps to remove the intellectual cobwebs arising out of ekānta. H. M. Bhattacharyya in his article The Anekāntavāda of the Jainism says', anekāntavāda is a fundamental doctrine, which forms the keynote to the philosophy of the Jainas. Anekāntavāda or the doctrine of many-sidedness of reality of the Jainas is a distinctive contribution to Indian thought in so far as realistic metaphysics and epistemology are concerned.
The anekānta theory is the heart of Jaina ontology, epistemology and logic. It claims the many-sidedness of reality, its knowledge and its verbal expression. If reality is infinitely manifold logically there must be infinite ways of intellectually congnizing it and verbally expressing its infinite aspects. This presupposition enables one to harmonize various apparently contradictory descriptions of reality into one.
The approach of anekānta theory is based on the acceptance of

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the manifoldness of reality or in other words, acceptance of the fact that every proposition or thesis has many aspects all of which have some element of truth from different standpoints. As such a philosophical proposition or metaphysical thesis can be true if it is viewed from a particular standpoint. Therefore, the doctrine of non-onesidedness not only tolerated the view point of the opposite side, but also tries to understand the basis or standpoints of the divergent propositions with a view to reconcile the apparent contradictions.
Anekāntavāda is an attempt to reconcile the so called different and opposite points of view by understanding them and as such it is rightly called a doctrine source or origin of this doctrine which lies in the concept of non-violence of Jainism and which was responsible to a great extent for the development of non-one-sided approach--- anekānta attitude in Jaina Philosophy.
The doctrine of anekāntavāda finds the most important place in Jainism. It is the foundation-stone of other theories of the Jaina philosophy.
IU
Among the Jaina philosophers of this period of transition, Ācārya Umāsvāti (1-85 AD) stands as the first and foremost figure. His Tattvārtha Sūtra with Svopajña Bhāsya is a compendium of the āgamas, which leaves nothing of philosophical importance out of consideration. Nathmal Tatia says', Umāsvāti gives a critical shape to the anekāntavāda through his exposition of the nayas, nikṣepas and the nature of the 'sat' (a real), and dravya (substance). He also introduces the elements of saptabhangi in his own way.
Umāsvāti's definition of the 'sat (a real) as consisting of origination, cessation and permanence (utpāda-vyādhrauvya-vuktam sat) gives the fundamentals of anekaāntavāda in a nutshell.
Siddhasena Divakara (5th Cent.), the author of Sanmatitarka

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Dr. Anupam Jash: The central philosophy of Jainism and Sri Ramakrishna's
prakaraṇa, and Nyāyāvatāra. The application of the anekānta principle to ontological problems raised most probably, for the first time by Siddhasena Divakara in his book Nyāyāvatāra and Sanmatitarka prakaraṇa.
Siddhasena in his book Nyāyāvatāra says: Anekāntāmākaṁ vastu gocaraḥ sarvasamvidam Ekadeśavistohartho nayasyaviḥayomataḥ
35
'Since a thing has infinite characters, it is a compfehended only by the omniscient. But a thing becomes the subject matter of a naya, when it is conceived from one particular standpoint Interesting in his following statement of Sanmatitarka:
jāvaiya vayanavaha tavaiya ceva homti nayavaya jāvaiya nayavaya tavaiya tavaiya ceva parasamaya.'
'there are as many views of the form of nayas as there are the ways of speaking, while there are as many non-Jaina rival philosophical tenets as there are views of the form of nayas'. Again he declares:
niyayavayanijjasacca savvanaya paraviyalane moha Te una na ditthasamayo vibhayai sacce va aliya vālo
'All the standpoints (nayas) are right in their own respective spheres--but if they are taken to be refutations, each of the other, then they are wrong. But a man who knows the 'non-onesided' (anekānta) nature of reality never says that a particular view is absolutely wrong'.
Jainism through its philosophy of anekānta, inculcates in its followers the spirit of tolerance for all religions. Haribhadra, the great Jain ācāryya, has tried to show that there is no essential difference between one religion and another. As there is no controversy regarding the highest goal of all religions, there should be none regarding the path leading to that goal. He says that the same truth is expressed by different terms in different religions. Thus the self-same principle of consciousness is known as purusa in the Vedanta, paramātman in

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the Jaina system, ksetravit in the Samkhya discipline, jñāna in the Buddhist school. Similarly, the fundamental ground of worldly existence is known as avidyā in the Vedanta and the Buddhist system. Moreover, the relation between matter and spirit is known as bhrānti in the Vedanta and Buddhist system, pravrtti in the Sāṁkhya School, and bandhana in the Jaina system. There is thus fundamental unity among all the apparently conflicting systems of thought. Nathamal Tatia says, there ought to be no real controversy among them about the fundamental things". Truth is truth. It is our different ways of looking at it that is responsible for the building up of different systems. For a spiritual aspirant it is necessary to avoid controversy and strive for self realization.
Following the method of anekānta, the mystic saint Śri Ramakrishna Paramahamsa (1836-1886), fought against all sectarian doctrines and dogmas; yet at the same time, he showed that all sects and creeds were but the paths which lead sincere and earnest souls to the one universal goal of all religions'2. For the first time it was absolutely demonstrated by Sir Ramakrishna that all religions are like so many paths leading to the same goal, that the realization of the same Almighty Being is the highest Ideal of Cristianity, Mohammedanism, Judaism, Zorastrianism, Hinduism, as well as of all other religions of the world. He had tried successively Hindu, Muslim and Christian symbols as means of his sādhanā, and compared in a parable the various religions to the ghāts (banks or bathing places) around the same tank!3. The Muslims take water from one ghāt and call it ‘pāni', while the Hindus taking water from another ghāt, call it ‘jal, and the Christians use a third ghāt and take what they call 'water'. Though names are different, it is the same water. Sri ramakrishna's mission was to proclain the eternal Truth that God is one but has many aspects, and that the same one God is worshipped by different nations under various names and forms; that He is personal, impersonal and beyond both; that He is with name and form and yet nameless and formless!4.

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Dr. Anupam Jash: The central philosophy of Jainism and Sri Ramakrishna's
37
The idea of universal religion is not something new in Sri Ramakrishna's thought. We may see how ancient Indian thought took a great step towards religious harmony when it discovered the One God of whom all other gods are but manifestations. This is the great idea embodied in the famous verse of the Rg Veda; “Ekam sat viprā bahudhā vadanti”--- Truth is one; sages call it by various names. The oneness of all existence is the message which also teaches by the Vedanta philosophy.
Swami Vivekananda also spreads this doctrine of the equality of all religions and expected a universal religion all-over the world. Religions are like various rivers all leading to the sea. He said: “there never was my religion or yours, my national religions or your national religion; there never existed many religions, there is only the one. One infinite religions existed all through eternity and will ever exist, and this religion is expressing itself in various ways's like ‘so many rivers, having their source in different mountains, roll down, crooked or straight, and at last come to the ocean-so all these various creeds and religions, taking start from different standpoints at last come unto thee'16. This is the concept of tolerance embodied in Indian culture. Jaina doctrine of non-onesidedness (anekānta) provides a strong philosophical support to the concept of tolerance.
References :1. Huxley, Aldous. The Gospels of Sri Ramakrishna, foreword, page, v-vi. 2. Tapasyananda, Swami. Sri Ramakrishna's Thoughts on Man, World and
God, Sri Ramakrishna Math, Mylapore, Madras, 1981, page - vi.
Bhattacharyya, Sibajiban. Development of Nyaya Philosophy and its social contect, PHISPC, centre for studies in Civilization, Vol. 3, part - 3, 2004
Matilal, B.K. Logic, Language and Reality, Motilal Banarasidass, Delhi, 1997, page - 301

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Bhattacharyya, H.M. 'The Anekāntavāda of the Jainas', in Encyclopedia of Jainism, Vol. 1, Anmol Publication, New Dehli, 2001, page - 162
Tatia. Dr. Nathmal, Anekānta, In Sancheti Asoo Lal and Bhandari Manak Lal, (ed.) First steps to Jainism (part II), Sumcheti Trust, Jodhpur, 1994, page - 110. Tatia, Nathamal, Umāsvāti's Tattvārthasūtra That which is, Motilal Banarasidass, Delhi, 2007, verse - 5.29. Nyāyavatāra of Siddhasena Divākara, ed. by Satis Chandra Vidyabhusana, reprinted, Sanskrit Book Depot. Calcutta, 1981, Verse. 29, page-23 Sanghvi Pandit Sukhalalji and Doshi, Bechardas, (edited) Sanmati Tarka of Siddhasena Divākara, tr. by A.S. Gopani, Sir Jain Swetambara Education Board, Bombay, 1939. Reprinted in L.D. Institute of Indology, Ahmedabad, 2000, Verse 3.47, page - 120-121.
10.
Sanghvi Pandit Sukhalalji & Doshi, Bechardas. (edited) Sanmati Tarka of Siddhasena Divakara, tr. by A. S. Gopani, Sri Jain Swetambara Education Board, Bombay, 1939. Reprinted in L.D. Institute of Indology, Ahmedabad, 2000, Verse 1.28, p.22-23. Tatia, Nathmal, Lectures on Jainism, University of Madras, Madras, 1988, p.9.
11.
12.
3.
Abhedananda, Swami, "Sri Ramakrishna : the Great Saint of Madern Indian." in Studies on Sir Ramakrishna, The Ramakrishna Mission Institute of Culture, Calcutta, 1988, p. 13. Gupta, Mahendra Nath. The Gospels of Sri Ramakrishna, tr. by Swami Nikhilananda, Sri Ramakrishna Math, Mylapore, Madras, 1981, p. 151. Abhedananda, Swami, “Sri Ramakrishna : the Great Saint of Modern Indian", in Studies on Sri Ramakrishna, The Ramakrishna Mission Institute of Culture, Calcutta, 1988, p. 15. Vivekananda, Swami, The Camplete Works, Vol. IV, Advaita Ashrama, Kolkata, 1973, p. 180.
4.
15.
16.
Vivekananda, Swami, The Complete Works, Vol, I, Advaita Ashrama, Kolkata, 1973, p. 390.

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PRAVACANSAARA : An ancient Jain canonical Prakrit text of Philosophy
Dr. Anekant Kumar Jain*
1. Introduction :
Pravacansaara (Pavyansaro) is an ancient and important philosophical text of Jain's which is composed in old classical Indian language named 'Prakrit'. Originally it is in 'Shaursehi prakrit' (an important part of the Prakrit language). This work is composed by the famous Jaināchārya Kundakunda in 1st century A.D. The pravacansaar, as it is specified by its brief title, is one of the important works of kundakundācārya who occupies unique position, next only to lord Mahāvīra and his Gañadhara Gautam, in the Jaina tradition. In the pravacansar he gives an account of knowledge, the object of knowledge and Jain ascetic emblem. The text serves as a handy introduction to the Philosophy of the Jainism. 2. The Author of the book :
Śrīkundakundācārya, the author of this work, was a very famous Jaina philosopher and theologian. He was also a great.organizer of religious institutions. His name is held in great veneration especially by the Digambara section of the Jain. Many great religious teaches claimed it an honour to trace their lineage from the great teacher kundakunda. Several inscriptions that are found in south India Kundakundānvaya-of the following: Sri -- Kundakunda -- gurupatta --paramparāyām; Sri Kundakunda -- santānamj Sri -- Kundakundākhyamunīdra -- vamśa. The personality of this great teacher, as is generally the case with world famous individuals, is lost
Professor-Deptt. of Jain Philosophy, Sri Lalbahadur Shastri Rashtriya Sanskrit Vidyapeeth, New Delhi.

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JAIN JOURNAL: VOL-XLVIII, NO. 1-IV JULY 2013-JUNE 2014
in obscurity and shrouded with traditions to have a glimpse of this great person. The early history of India is but a string of speculations and even as such there are very many gaps. Under these circumstances, we have to be very cautious about the history of our author. After many discussions a group of scholars decided Ist century A.D. for the kundakunda's period.
All the works of sri kundakunda are in prakrit verse. But it is easy and beautiful. Prabhṛtatraya or nāṭaka, i.e., the trilogy of pancastikāyasāra, pravacanasāra, and samayasara or samayasāra-prabhṛta. Also Niyamasāra, Astapāhud, Rayaṇsāra; Bāraha Aṇuvekkha are the best creations of kundkund.
He belongs to the Mulasangh order. His proper name was Padmanandi, He is popularly referred to as Kundakunda because he was born in a place nemed Kundakunda in south India. Although he is closely associated with the Digamber sect his books have become popular among the Swetamber also in recent decades. For the digamber, his name has auspiciuos significane and occupies third place after Bagavan Mahavir and Gautam gandhara in the sacred litanyManglam bhagwan veero, Manglam Gautmogani. Manglam Kundakundadyo,
Jain Dharmostu Manglam..
3. The Pravacansar :
Pravacansar is a sacred work belonging to the Dravayanuyoga group of the digamber jain literature. It is divided in three chapters named Jnanadhikara, Jnayadhikara and Caritradhikara. It is to be attributed to Kundakunda himself because each chapter has its contents systematically shaped in a self sufficient manner but still not althogether dis connected with the remaining two chapters. There are total 275 Gathas (Prakrit poetic text) in which 92 gathas are in chapter 1, 108 gathas are in the chapter 2 and 75 gathas are in the chapter 3 according to tattvadeepika Sanskrit commentary by Acharya Amritachandra.

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Dr. Anekant Kumar Jain: An ancient Jain canonical Prakrit text of Philosophy
41
4. Commentaries on the Pravacansar :
Acharya Amritachandra wrote a very popular Commentary in samskrit on pravacansar named Tattvadeepika at 9th-10th century A.D. According to Prof.A.N. Upadhye- 'As a commentator Amritchandra's position is really great, because so far us we know, he is the first commentator on the authoritative works of kundakunda. He does not aim at verbal explanation, but he wants simply to propound the philosophical contents of the gathas. Acharya Jayasena wrote a very critical commentary in Sanskrit on pravcansar named Taatparyavritti. He might have written his this commentary in the second half of the 12th century A.D. According to prof. Upadhye Jayasena as a commentator has his own method by which he has influenced later commentator like Brahmadeva. At the beginning of a section or a sub-section, he always gives the analysis of that section by grouping gathas according to topic. Every gatha is intoduced by a remark which generally agrees with the one of Amritacandra. Then he explains the gathas word by word. At the beginning of the 13th century A.D. Balcvhandradeva wrote a commentary on Pravacansara in Kannada named Kannada Tatparya-vritti. This commentary is shorter than that of Jayasena. Prabhacandracarya wrote a Sanskrit commentary is on Pravacansar at 14th century A.D., The Name of his commentary is Saroja-Bhaskara. According to Prof. Upadhye-As compared with that of Amritchandra, there is no special profundity in Prabhacandra's commentary. His aim appears to be very modest; he gives a word for word explanation of the Prakrit text; and the extent of his exposition is shorter than that of Jayasena with whom he agrees here and there. It is also reported by the prof. Upadhey in his preface that one Mallisena has written Sanskrit commentary on Pravacansar, but it is doubtful. After these commentaries many modern jain scholars creates many commentaries in hindi and other languages. The translations in Hindi, English and in other languages are also published in 17th to 21st centuries. Pande Hemraja completed hindi Balavabodha commentary on pravacansar at 1653 A.D. Pt. Kavivara Vrindavandas

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(Benaras) and Pt. Kavivara Devidas were composed there poetic commentaries in old hindi on pravacansar named 'Pravacamnsar Bhasa canda’ and Pravacansar Bhasa Kavitta. Later on Sahajanand Varniji's Saptadashangi teeka, Br. Sheetalprasadji's Bhasateeka, Kanjiswamies Divyadhwanisar, Br. Bhooramal's hindi teeka, Dr. Hukumchanda Bharilla's Pravachansar anusheelana and Gyaan-gyeya prabhodhini teeka, and other commentaries which I could not acknowledged till now, are very popular amoung the scholars as well as Laymen (Shravakas).
5. Central Philosophy of the Pravacansar
Acarya Kundkunda described very deep Philosophy of the Jainism. In Pravacansar he explained the menifestation of the consciousness (Upyoga), relation between knowledge and soul, Equality between merit and sin; real meditation; Theory of non-attachment; Theory of the substance; Importance of the Agamas (The real preach of the Teerthankar Mahaveera); importance of the knowledge of the soul (self) etc. According to the Prof. Upadhye 'Taking a detached view of the broad outlines of the contents, it is found that kundakunda gives some important lessons to a novice who is just on the threshold of asceticism and wants to enter the order of coenobities. It is required of him to maintain an undisturbed spiritual mood, completely abandoning Ashubhopyoga and not attaching much importance to Shubhopyoga, that immediately raises the individual sprit to the level of the Universal one that is completely free from Karmas, infinity potent, full of knowledge and happiness. It is climax of spiritual evolution where the subject-object relation is not being seen.
6. Modern works on the Pravacansar :
There are many works on Pravacansara done by the different scholars in modern time. Most of them have been published. I collected sone published works here but I am not sure that this list is complete. It can be possible that sone works are not covered by me

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Dr. Anekant Kumar Jain:An ancient Jain canonical Prakrit text of Philosophy
due to unavailability. I am requesting to all scholars to help me to complete and increase this table.
Available Manuscripts -
1. Pravacansara - With the Tatparyavritti Sanskrit commentary of Jayasenacarya* Book No. 4900; size - 20 G/11 cm; scriptdevanagari;* Book No. 6920; size- 20/12cm; Place-Sri Parsvanath swami Digamber Jain mandir Karanja (MH.) India
2. Pravacansara- Tattparyavritti, Adhyatmi Balchandra, Book No. 10; Script Kannada; size-11/6 cm. Place-Sarmvati mandir Granthalaya, Bahubali (MH).
3. Pravacansara Sarojbhaskar - Sanskrit commentary by Prabhacandra
*Book No. 645; sript Devnagri; copy time-samvat-1577; size 9/4; place Jainvidyasamsthan, Jaipur (Mahaveerji). Rajasthan.
*Book No.?.Sript-Devnagari; Time-samvat 1555, copy time samvat 1981, size 10/6, Place-Sri elak pannalal Digambar Jain sarswati Bhawan, freegung, Ujjain (M.P.)
*Book No.?.Script -- Kannada, Place- Sri Laxmisen digamber Jain math., Kolhapur, (MH)
4. Pravacansara- Tattvapradipika-sanskrit commentaryAmritcandracarya, script Devnagri, Time-samvat-1610, size 10/6, Place-Sri Digambar Jain Treapanthi Bada Jain Mandir, Johri Bazar, Jaipur (Raj).
There are many manuscripts preserved in different Jain temple's Shastra bhandar and Institutions. I am giving here only few of them; which I acknowledged by different sources. This is also not complete list. I will be grateful if some one will help me for this. We can say in short that Pravacansare is a single text of Ist century A.D. which is deeply explain the Jaina Philosophy.
Resources :
1. Pravacansar - Introduction, Prof. A.N. Upadhey, Paramsrut Prabhavak mendal, Srimad Rajcandra Ashram, Agas, Anand, Gujat, Fifth edition - 1999.

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Name Commentary and Editor/translator
Publisher
Edition Commentator Pravacansar Sanskrit-Acarya Prof.A.N.Upadhey
Paramsrut Prabhavak mandal First 1968, Amritcandra and Eng.translation of the Srimad Rajcandra Ashram, fifth 1999 Jayasena, Hindi | text, Research
Agas, Anand, Gujat. Pandey
Introduction in 100 pages. Pravacansar Sanskrit-Acarya
Sahajanand Shastra mala,
Frist 1979 Amritcandra, Saptd
185A Ranjeetpuri, sadar ashangi Hindi teeka
Meerut (UP) Sahjanand varni Pravacansar Hindi Br. Pt.
Veersewa mandir Trust,
Second Bhooramal shastri
jaipur (Acarya Gyansagar
Maharaj) Pravacansari Only edited and Pt. Pannalal sahityacarya, Srut bhandar and Granth Prakashan First 1970, (in Kundakunda hindi translated | 63 pages preface in hindi. samiti, Faltan, (MH), Re-print Reprint 1992 bharti book) text. Pp-113 to 194 Pravacansar Poetic commentary Pt. Nathulal Premi, Br. Dulichand Jain granth male, Second Bhasa canda in old hindi by Kavivar
Sangarh
samvat 1847 vrindawandasji.
JAIN JOURNAL: VOL-XLVIII, NO. 1-IV JULY 2013-JUNE 2014

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First 2006
First 1924-25
Sixth 1992
First 1994
Pravacansar Poetic commentary Prof. Sriyans Kumar Singhai Bhartiya Sruti Darshan Kendra Bhasa Kavitta in old hindi by with modern hindi trans Jaipur
Kavivar Pt.Devidaslation Pravacansar Hindi Br. Sheetalprasad
Moolchand kishanpal kapadi, Teeka. Vol.1,2
surat (Guj.) Pravacansar Sanskrit-Acarya Hindi Tra. Pt Parmesthidas Sri kundakunda kahan Sarvodaya Amritcandra and Nyayateerth
trust, Jaipur Jayasena Pravacansar Samskrit-Acarya Hindi-Trans. Br. Kalpna | Sri Digambar Jain Dharma shikshan Jayasena jain shastri.
samiti, Indore Pravacansar | Samskrit-Acarya Marathi Trans. Pt. Dhanya Sri Mahaveer Gyanopasna samiti, Jayasena kumar bore
Karanja (MH): Pravacansar | Gujrati Translation | Pt. Himmatbhai
Digamber jain swadhyaya mandir
trust. Songarh, Gujrat Pravacansar Hindi commentary | Dr. Hukumchand Bharill | Pt. Todarmal smarak Trust, Jaipur Anusheelan vol. 1,2,3 Pravacansar Marathi translation | Dr. Hukumchand Bharill, Pt. Todarmal smarak Trust, Jaipur Anusheelan, of Hindi commentary Marathi Trans. Pt. vol. 1,2,
Dinesh shah
Dr. Anekant Kumar Jain:An ancient Jain canonical Prakrit text of Philosophy
First 1982
First 1949
First 2005, 2007,2008
First 2005. 2008
45

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Pravacansar ka saar
First 2006
Pravacansara
First 2008
Pravacansar Ek Adhyayana
A short Hindi Dr. Humumchand Bharill Pt. Todarmal smarak Trust Jaipur commentary Gyangeya tattva Dr. Hukumchand Bharill Pt. Todarmal smarak Trust, Jaipur Prabodhini teeka Hindi translation Prof. L. C. Jain
Sri Digambar jain sahitya sanskriti of preface written
sanrakshan samiti, New Delhi by Prof. A.N. Upadhey Hindi commentary | Acharya Bahubali Maharaj | Sri Chandra Prabha Atishaya
Khetra, Dehra, Tijara, (Rajasthan)
Pravacansar Pragyapti
First 2005
First 1999, 2005,2006, 2007,2009
Divya dhwani | Gujrati commentary Kanji swami, Hindi Trans. Pt. Todarmal smarak Trust, Jaipur saara, vol-1-5
Pt. Vinod Jain, vol-1-3, Pt. Praveen kumar vol-4, Pt. Jitendra rath vo-5, Editor
Pt. Sanjeev godha Pravacansar Samskrit-Acarya Hindi poetic translation Dharmodaya sahitya prakashan, saroj bhaskar Prabhacandra Acharya Vidyasagara (M.P.)
Maharaj. Hindi Trans. of commen and editor Muni Pranamya sagar Maharaj.
JAIN JOURNAL: VOL-XLVIII, NO. 1-IV JULY 2013-JUNE 2014
First 2007

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Combridge
1935
Prof. Faddegon, Editor Dr. F.W. Thomas
Unpublished
2006
Pravacansar Samskrit-Acarya
Amritcandra,
English Translation Acharya A Ph.D Research Kundakunda work in Sanskrit, vircita
in 340 pages Pravacansara sya Vivecnatmak am Ashyayanam
Balkai, Under Neminath Balkai, Under guidance-Prof. Phool Chand Jain Premi, Deptt. of Jain Philosophy Sampurnanand Sanskrit Sanskrit University, Varanasi
Dr. Anekant Kumar Jain: An ancient Jain canonical Prakrit text of Philosophy
2. Pancastikaya-sara - Introduction, Prof. A. Chakravarti Nayanar, Bhartiya Jnanpeeth, New Delhi, second edition- 2001.
3. The Pancastikaya : An ancient book of Reality - Dr. Anekant Kumar Jain, Journal of Sacred scriptures, Ujjain, 1 (2009), Pp.
56-63.
4. Central Library - SLBSRS Vidyapeeth. New Delhi - 16 5. Anekant Bhavanam Library-B23/45. P-6, Sharda Nagar, Varanasi - 10. U.P. 6. Jin foundation Library - A 93/7A, Chattarpur ext., New Delhi - 74.
47

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Book Review Dr. Anupam Jash
Some Problems in Jain Psychology, by T. G. Kalghatgi, Dharwar : Karnatak University Research Series, 1961, pp. XI+IV+187.
A study of Jainism in terms of western thought is much needed today. In this age of ‘analysis'it is necessary to re-assess the place of a synthetic approach to the fundamental problems of philosophy and psychology
Jainism, one of the world's oldest religions, and psychology, one of the newest humanistic, are both dedicated to the rigorous pursuit of human understanding. Both disciplines engage scholars whose primary goal is the pursuit of the deepest possible knowledge of the human capacity for growth, self-knowledge, and the transformation of human behavior and functioning. Jainism shares with psychology an almost infinite faith in the inherent possibilities within human beings to transcend historical and immediate experience in order to fully actualize human potential. Both disciplines are ultimately profoundly optimistic about the universal human capacity to move beyond suffering, to live productive and humane lives, and to establish communities where people can live in peaceful cooperation. Moreover, psychology and Jainism both espouse a rigorous humanistic epistemology rooted in the ideal of empowerment through the exercise of reason, intentional, and learning about the human condition through a scrupulous empiricism.
The present book sets out to fill this gap by offering concise presentation of Jaina psychology in terms of modern western psychology. This valuable book authored by Dr. T. G. Kalghatgi aim to present various problems of Jaina psychology with reference to ancient Indian and Western thought including Western psychological thought, specially of the eighteenth and nineteenth centuries.
This book contains eighth different chapters and a conclusion. The first chapter of the book discusses the problem of the soul in

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Dr. Anupam Jash: Some Problems in Jain Psychology
49
Jaina thought. The idea of soul has occupied an important position in Indian thought. Jainism makes a dichotomous division of the categories into jiva and ajīva. Jainism considers the soul from the noumenal point of view, niscaya naya, and the phenomenal point of view, the vyāvahāra naya. The psychological implications of the nature of the soul have been discussed in this chapter.
The second chapter deals with the Jaina theory of mind in all its aspects. Jainas make a distinction between the two phases of the mind as (i) the material phase (dravya manas) and the mental phase (bhāva manas). The first phase refers to the structural aspect, and the second refers to the mental and functional aspects. The Jainas make mind a quasi-sense organ. Similarly, it is aprāpyakāri, as it does not come into physical contact with the object. These problems have been fully discussed with special reference to Indian and Western thought.
The third chapter discussed the main problems of Jaina psychology, like upayoga, jñāna and darśna, upayoga is the essential characteristics of the soul. It is interpreted here as the horme of the modern psychologists. Cetana or consciousness, is the psychic background of all experiences. Jñāna and darsana are the manifestations of upayoga in the light of the psychic background of cetana. Other problems concerning consciousness of, like the states of consciousness and self-consciousness, have also been analyzed. The Jainas, as other Indian philosophers, were aware of the unconscious in its psychological and metaphysical aspects.
In the fourth chapter, the author analyzed the Jaina concept of sense organs and sense qualities. The psychological analysis of the sense qualities, is given in this chapter following the Jaina textual basis.
The fifth chapter deals with the problems of empirical experience. It is the problem of preception and it has a great psychological significance. The Jainas mention four stages of perception: (i) avagraha, the stage of sensation, (ii) ihā, the stage of integration of sense impressions, (iii) avaya, the perceptual judgement, and (iv) dhāranā, retention. This problem have been discussed in the light of the analysis of perception.

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The sixth chapter deals with the problems of other sources of empirical experience Retention (dhāranā), recollection (smrti), recognition (pratyabhijñāna) are factors involved in memory. This chapter gives the analysis of retention as the condition of memory and recollection and recognition as forms of expressing memory. Similarly the psychological implications of inference (anumāna) as a source of knowledge have also been analyzed.
In the seventh chapter, the problem of supernormal perception has been discussed. The Jaina philosophers accepts the possibility of direct experience without the instrumentality of the sense organs and the mind. This is the supernormal perception according to Jainas. All school of Indian thought except the Carvaka, accept the possibility of supernormal experience. Modern psychical research also have been analyzed two forms of supernoram experience with reference to their investigation. Chapter eight gives the description of the fourteen stages of the struggle for the realization of the self. The way of self-realization, is a struggle for emancipation and for the attainment of perfection. The struggle for perfection in the fourteen stages is psychologically very important subject. In this way this book takes a bold step towards moving beyond the individual to the highest level.
However, it is not an easy task to compare the ancient Indian thought with the concepts of modern psychology, the author has succeeded in pointing out some possible similarities between ways of thinking out problems by ancient Jaina philosopher including the other Indian philosopher and thinkers of the west. In this book, the author T. G. Kalghatgi successfully highlighted the importance of psychological analysis in the philosophical thought of Jainism. It could be worth mentioned that there are no other book on Jaina psychology have appeared till date except this single one. We do hope and believe, however, that the reader will find a “big picture” here that will, if nothing else, serve as an invitation for further study, discussion, and reflection.
Last but not least to mention that the author also gives a detail index of seven pages that will be of great assistance to the researcher of Jaina psychology

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Book Review Dr. Anupam Jash
Jaina Psychology: An Introduction, Mohanlal Mehta, Varanasi Parshvanath Vidyapeeth, 2002, p.p. xii+220, Rs. 120/
The Jaina system is an important school of classical Indian philosophy. The Jainas have developed a separate philosophy, which is quite distinct and independent from all others, and is regarded as a valuable contribution to Indian philosophy. One remarkable thing in this connection is that, like the other thinkers of India, the Jaina philosophers have contributed to the field of Indian psychology. Jaina philosophers have developed their psychological investigations on the foundations of the Doctrine of Karma. The present book discusses the psychological analysis of some of the salient features of the Jaina doctrine of karma, and it was altogether a new attempt in this direction. This valuable book sets out to fill this gap by offering a concise presentation of Jaina psychology in English.
This book aims to construct some of the fundamentals of Jaina psychology on the foundations of the Jaina doctrine of karma and to present the account in such a manner as to make the presentation interesting and intelligible to the reader who seeks to know what the Jaina thinkers tell about the nature of human mind, knowledge and its origination, feeling and emotion, activity and its control, and the like.
An attempt has also been made to critically compare the Jaina analysis of different psychological problems with the investigations of modern western psychology and the speculations of others schools of Indian philosophy where possible.
This book was mostly based upon the original Prakrit and Sanskrit Jaina texts. This book was divided into eight chapters. The first chapter is dedication to the study of the essentials of the Jaina doctrine of karma. With a preliminary background of the significance of the significance doctrine of karma in the philosophical systems of

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India, the Jaina conception of karma is briefly recorded. The second chapter deals with the problem of the nature of conciousness, its relation with the self, and its manifestation in the form of knowledge. Two varieties of cognition, viz., apprehension (darśana) and comprehension (jñāna) which are generally called indeterminate knowledge (nirvikalpaka jñāna) and determinate knowledge (savikalpaka jñāna) are thoroughly discussed in this chapter. Regard to the temporal relation between the apprehension and comprehension of an omniscient person. The author have supported the view of Siddhasena who holds that the knowledge of the omniscient is a complex of apprehendion and comprehension in which both of them lose their separate identity as well as temporal distinction and form a unique pattern which possesses the characters of both. In the third chapter the author have given an estimate of sensory and mental comprehension which the Jaina thinkers have elaborately discussed in the shape of mati jñāna and śruta jñāna. In the first part the nature and functions of different sense-organs and mind have been taken into account. In the second part the author have give an exhaustive account of the categories of non-verbal comprehension. It consists in the Jaina treatment of sensation, perception, retention, recollection, recognition, reasoning, etc. the third second part of this chapter has been devoted to verbal comprehension. In the fourth chapter, the author has dealt with an interesting problem in the field of psychology. This is the problem of what the parapsychologists call Extra-sensory perception. The author have compared the Jaina account of avadhi and manaḥparyāya jñāna with that of clairvoyance and telepathy of parapsychology and given their full description from the Jaina point of view. The problem of Omniscience is also discussed in this chapter briefly. The fifth chapter is devoted to the analysis of sense-feeling and emotion from the Jaina standpoint. The Jaina accounts of sensefeeling and emotion a very significant contribution to Indian psychology. The sixth and seventh chapter is on activity and its control. This chapter deals with mental activities, self sontrol and essential conditions of self control. In this connection the Jaina account was compared with the Buddhist and Yoga philosophy. The author have given a brief account of transmigration, progression, and introgression, beings and their different states and classes etc. the last chapter is in the shape of conclusion and recapitulation of the entire book.

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Dr. Anupam Jash : Jaina Psychology: An Introduction
From the contents of this treatise it is evident that what an enormous contribution the Jaina thinkers have made in the field of Jaina psychology. The author also carefully did his job in textual analysis of this subject and selecting the technical terms of Jaina psychology. Parshvanath Vidyapeeth produced this hardback with earnest attention and charmingly without printing mistakes. The author also provided a detail index of 6 pages and 4 pages bibliography to this scholarly presentation which is another valuable addition to this volume and it will be of great assistance to the young researcher of Jainism.
53
This book was a PhD dissertation and approved for the degree of Doctor of Philosophy by the Banaras Hindu University in 1955. This book was first published by the Sohanlal Jainadharama Pracharak Samiti, Amritsar in 1957.
The author Dr. Mohanlal Mehta was an international scholar of Jainism. He has authored a number of books on Jaina Philosophy, Psychology, Epistemology, Culture, Literature etc. He is the Principal author of the 'Prakrit Proper Names', a monumental work in two volumes, published by the L.D. Institute of Indology, Ahmedabad. He has been the founder director of the P.V. Research Institute, Varanasi and the founder Professor of Jaina Philosophy at the University of Poona.

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JAIN JOURNAL: VOL-XLVIII, NO. 1-IV JULY 2013-JUNE 2014
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.
1. Place of Publication
2. Periodicity of its Publication
3. Printer's Name
Nationality and Address
4. Publisher's Name Nationality and Address
5. Editor's Name Nationality and Address
Form IV
6. Name and address of the owner
Date 15 July 2014
Jain Bhawan
P-25 Kalakar Street,
Kolkata - 700 007
:
Quarterly
: Satya Ranjan Banerjee
:
Indian
:
5: 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
:
:
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

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55
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.
To develop intellectual, moral and literary pursuits in the society.
2.
3.
4.
To impart lessons on Jainism among the people of the country. 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.
4. Periodicals and Journals:
To keep the members abreast of contemporary thinking in the field of religion the library subscribes to about 100 (one hundred) quarterly, monthly and weekly periodicals from different parts of the world. These can be issued to members interested in the study of Jainism.
5. Journals:
Realising that there is a need for reasearch on Jainism and that scholarly knowledge needs to be made public, the Bhawan in its role as a research institution brings out theree periodicals: Jain Journal in English, Titthayara in Hindi and Śramana 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 Śramana, 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

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JAIN JOURNAL: VOL-XLVIII, NO. 1-IV JULY 2013-JUNE 2014
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 Titthavara which is edited by Mrs Lata Bothra. In April this year it entered its 25th year of publication. Needless to say that these journals have played a key-role in propagating Jain literature and philosophy. Progressive in nature, these have crossed many milestones and are poised to cross many more. 6. Seminars and Symposia : The Bhawan organises seminars and symposia on Jain philosophy, literature and the Jain way of life, from time to time. Eminent scholars, laureates, professors etc. are invited to enlighten the audience with their discourse. Exchange of ideas, news and views are the integral parts of such programmes. 7. Scholarships to researchers : The Bhawan also grants scholarships to the researchers of Jain philosophy apart from the above mentioned academic and scholastic activities. 8. Publications: The Bhawan also publishes books and papers on Jainism and Jain philosophy. Some of its prestigious publications are :
The Bhagavati Sūtra (in English] Parts 1 to 4 Barsat ki Rat (A Rainy Night) (in Hindi], Panchadarshi (in Hindi] Bangāl 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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JAIN BHAWAN PUBLICATIONS P-25, Kalakar Street, Kolkata - 700 007
English:
2.
1. Bhagavati-Sūtra - Text edited with English translation by K.C. Lalwani in 4 volumes ; Vol-1 (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
Satruñjaya.) 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 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 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
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translated by Shrimati Rajkumari Begani Price: Rs. 2. Ganesh Lalwani - Sraman Samskriti ki Kavita,
translated by Shrimati Rajkumari Begani Price: Rs. 3. Ganesh Lalwani - Nilāñjanā
translated by Shrimati Rajkumari Begani Price : Rs. 4. Ganesh Lalwani - Candana-Mürti,,
translated by Shrimati Rajkumari Begani Price: Rs. Ganesh Lalwani - Vardhamān Mahāvir
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Price: Rs. 7. Ganesh Lalwani - Pancadasi
Price: Rs. 8. Rajkumari Begani - Yado ke Aine me,
Price: Rs.
50.00 60.00 45.00 100.00
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JAIN JOURNAL: VOL-XLVIII, NO. 1-IV JULY 2013-JUNE 2014
20.001
at Lata Bothra - Jain Dharm
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Kaise Ban
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Price: Rs. 11. Smt. Lata Bothra - Sanskriti Ka Adi Shrot,
Price: Rs. 12. Smt. Lata Bothra - Vardhamana Kaise Bane Mahāvir
Price: Rs. 13. Smt. Lata Bothra - Kesar Kyari Me Mahakta Jain Darshan
Price: Rs. 14. Smt. Lata Bothra - Bharat me Jain Dharma Price: Rs. 15. Smt. Lata Bothra - Aadinath Risabdav Aur AustapadPrice : Rs.
ISBN: 978-81-922334-8-2 16. Smt. Lata Bothra - Austapad Yatra
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Jaina Dharma. Price: Rs. 4. Prof. Satya Ranjan BanerjeePrašnottare Jaina Dharma
Price: Rs. Prof. Satya Ranjan BanerjeeMahāvir Kathāmrita
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Sarāk Sanskriti O Puruliar Purākirti Price : Rs. 8. Dr. Abhijit Battacharya - Aatmjayee
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Edited by S.R. Banerjee Price: Rs. Shri Suyash Muniji - Astāhnikā Vyākhyāna(Bengali)
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